Just a few centuries before the first Palm Sunday, Greek philosopher Epicurus (341-270 B.C.) promoted to his followers the notions of another ancient Greek philosopher, Demetrius (c. 460 – c. 370 B.C.). Demetrius’ had proposed the theory of Atomism to account for nature.
The theory in brief: random, unguided ‘atoms’ (as he called them) smash into each other, thereby creating the world and life as we know it. Such a hypothesis turned philosophy by Epicurus gave Epicurus the ‘means’ to do away with a personally involved god (and human accountability to a god). He went on to tweak Demetrius’ theory. He said that atoms do not always go in straight lives but can “swerve”. As such, his philosophy was then able to avoid atomism’s inherent determinism and to allow for man’s free will.
Epicurus also taught that nothing should be believed, except for that which was tested through direct observation and logical deduction – believed via the sensate and reason. He believed that the ‘gods’ were off angry somewhere upstairs. The gods were distant and uninvolved and therefore unrelated to ‘thinking’ and ‘sensing’ man’s life. Man had to make do with the atoms he had been dealt.
“What was most important in Epicurus’ philosophy of nature was the overall conviction that our life on this earth comes with no strings attached; that there is no Maker whose puppets we are; that there is no script for us to follow and be constrained by; that it is up to us to discover the real constraints which our own nature imposes on us.” ― Epicurus, The Epicurus Reader
Since, per Epicurus’s teaching, “that there is no Maker whose puppets we are”, the problem of evil paradox he posited augmented this teaching:
“The gods can either take away evil from the world and will not, or, being willing to do so cannot; or they neither can nor will, or lastly, they are able and willing. If they have the will to remove evil and cannot, then they are not omnipotent. If they can but will not, then they are not benevolent. If they are neither able nor willing, they are neither omnipotent nor benevolent. Lastly, if they are both able and willing to annihilate evil, why does it exist?” ― Epicurus
The Epicurean paradox is answered with another paradox: What is mankind that you are mindful of them, human beings that you care for them? Psalm 8:4
There was nothing ambiguous or theoretical or abstract about the appearance of Son of man. There was direct observation by his followers. In the fullness of time, including Epicurean times, the Lord of the universe put on human flesh – dust fashioned from the created elements including about 18% carbon – to deal with the problem of evil. Philosophers, before and after Epicurus, pronounced judgement on God for all the evil in the world. Jesus entered flesh and blood, space and time, to pronounce judgement on evil. He did so without equivocation. Jesus did not succumb to the Satan’s temptations, Demons were cast out. Hypocrites were denounced and death itself was overturned. Jesus suffered the full force of evil on the cross, an act of redemption from evil’s ransom.
The demand of the loveless and the self-imprisoned that they should be allowed to blackmail the universe: that till they consent to be happy (on their own terms) no one else shall taste joy: that theirs should be the final power; that Hell should be able to veto Heaven. – George MacDonald, C.S. Lewis’ The Great Divorce
The King of Glory wept over Jerusalem and his people who so often rejected their reveal-to-the-world-the-one-true-God vocation. Palm Sunday. The King of Glory, emptied of his glory, rides a donkey into Jerusalem to meet evil head on and to put the world right. The “Epicurean Paradox” would be addressed and soundly answered. It was not the dénouement of evil.
Jesus is everything you need to know about God and the problem of evil. Let the King of Glory come into your life to deal with the problem of evil..