Plantinga generalizes his free will defense to provide for non-moral evil (like disease) by supposing that these evils could be caused by the misguided choices of free creatures (either human or demonic).
Plantinga generalizes his free will defense to provide for non-moral evil (like disease) by supposing that these evils could be caused by the misguided choices of free creatures (either human or demonic).
Many Christians trace the origin of such evils to the sin of Adam and Eve ("original sin") or to the sins of Satan and the demons. Plantinga admits that many modern people don't accept these ideas. But he stresses that his free will defense only requires that we give a possible explanation; we don't have to know that the explanation is true.
Plantinga also mentions that non-moral evil (like disease) is often required for greater goods -- like courage in the face of suffering.
Plantinga generalizes his free will defense to provide for non-moral evil (like disease) by supposing that these evils could be caused by the misguided choices of free creatures (either human or demonic).
Many Christians trace the origin of such evils to the sin of Adam and Eve ("original sin") or to the sins of Satan and the demons. Plantinga admits that many modern people don't accept these ideas. But he stresses that his free will defense only requires that we give a possible explanation; we don't have to know that the explanation is true.
Plantinga also mentions that non-moral evil (like disease) is often required for greater goods -- like courage in the face of suffering.