An “Evil” Argument for an Afterlife

One of the things that often vexes unbelievers and believers alike is that while an honest inquirer will admit that there are, at the very least, plausible “reason-only” arguments for the existence of a good and holy God, it is the case that the existence of an afterlife is something which seems to require empirical / experiential evidence to argue for, for while we do have testimonial evidence from NDEs and from resurrected individuals concerning the existence of a postmortem realm–and such evidence is not to be easily discounted–it is nevertheless the case that it would be beneficial to be able to formulate an argument for the existence of an afterlife without needing to appeal to such testimonial-type evidence, and the fact is that, ironically, it is the so-called problem of evil which can provide us with such an argument, and this argument could be articulated in something approximating the following manner:  1) a good and moral omni-God exists (based on, say, the ontological and/or moral argument, or one of Aquinas’ arguments…and also note that this first premise can be used on a solely “for the sake of argument basis” as well); 2) sin, pain, and injustice exist in our present worldly life; 3) God would not allow sin, pain, and injustice to exist in the world unless these evils were ultimately rectified; 4) sin, pain, and injustice cannot be rectified in this Earthly existence; 5) ergo, some other type of existence must exist in which sin, pain, and injustice are rectified, which means, in simple terms, that some type of an evil-resolving afterlife must exist; and so, this wholly rational argument–each premise of which is quite defensible–does indeed give us a non-testimonial reason to believe that some type of justice-creating afterlife exists where wrongs are righted and evil overcome…and note that this is not meant to be some pie-in-the-sky wish that “badness” is ultimately made right some day and so I feel that an afterlife simply has to exist, rather it is a simple logical chain which argues, irrespective of our wishes and desires, that the existence of a good God and the existence of unresolved Earthly evil necessarily requires the existence of a place and a time where such a God will resolve such evil, and since that resolution is not done in this life, then that place and time must be some type of after-this-life existence, and so this argument for an afterlife is an entirely rational one which, ironically, employs the problem of evil as a means to demonstrate yet one more facet of the Christian faith.


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