Abstract

The crux of the problem of evil in the West consists in positing an inconsistency between the existence of the God of theism and evil. This understanding of the problem is exemplified in the works of Hume, Mill, Hartshorne, and Marx. For them, the presence of evil, understood as an obstacle, necessarily limits either the divine attribute of omnipotence or benevolent or both. ;In contrast to this understanding is that of the Gurunse's of Ghana. They contend that the co-existence of the God of theism and evil is not only compatible but necessary. To them, evil, understood as transgression of their traditions and departure from the protective arms of God, does not detract from the goodness nor the omnipotence of God but rather enhances the necessity of such a God. ;They contend that physical evil is a manifestation of spiritual evil which is the crisis in the relationship between God and mankind; humanity turning away from God. Through physical evil, however, God brings erring humanity back to Himself. To them then, physical evil is a sign, a warning, and a symbol of the crisis in the relationship between the believer and God. In this understanding, evil is not merely brute punishment, but a call to a change of heart. ;The four Western philosophers' understanding of the relationship between God and evil leads to a diminution of what one understands by God. While Marx claims God is a figment of the mind, Hume, Mill, and Hartshorne present us with a god, not God; a god who is not worthy of worship. Their understanding of evil leads to atheism. ;On the other hand, the Gurunse's understanding of the relationship between evil and God opens one to God. Further, their idea of God is not distorted or diminished by the presence of evil. On the contrary, God's omnipotence and benevolence is experienced in the very process of overcoming evil, and felt through healing