The emotive problem of evil and Christian love

Contemporary philosophers who deal with the problem of evil tend to focus on its logical aspects and neglect the emotive / subjective aspect of the problem. In this dissertation I focus on the merits of discussing the emotive / subjective aspect of the problem of evil and the manner in which a theological solution to the problem is possible from a Christian perspective. I contend that because Christian truth is subjective rather than objective, the Christian solution to the problem of evil lies in Christian love. Using Kierkegaard's view that Christianity is a series of paradoxes, I argue that Christianity demands a response of faith to the problem of evil rather than a response of sheer understanding.;Through an examination of the biblical text I conclude that Christianity locates the origins of evil within the individual. Evil is a choice on the part of the individual, and natural evil is merely a consequence of moral evil. I argue that, for Christians, only a change of heart through the practice and acceptance of Christian love that evil could be conquered. In response to the argument that the imbalance of good and evil in this life requires a solution to the problem of evil in the afterlife, I argue that if the Christian God is indeed a God of love, then the idea that the good should ultimately conquer evil in eternity and justice should prevail makes sense. I show, however, that the common conception of hell as eternal punishment does not make sense and that a purgatorial view of hell would be more consistent with the Christian concept of God as love.;Finally, I argue that there is room for universal salvation in the Christian response to evil. I show that the collision between universal salvation and free will is a paradox that could be accommodated in a coherent Kierkegaardian interpretation of Christianity.