Why Does God Make Atheists?

Written by Scott Pruett

If God is all loving and all knowing, then why does He create unbelievers that He knows will be sentenced to eternity in hell? This question is a bit similar to the problem of evil, in that it plays two of God's attributes against each other, but here we have goodness vs. omniscience rather than goodness vs. omnipotence. Even though there are some in our day (the "open theists") who deny that God's omniscience includes knowledge of the future choices of "free" creatures, the classical view has always been that God knows the end from the beginning and is able to demonstrate His divine nature, and the legitimacy of those who speak for Him, through unfailing prophecy. We must then understand this to mean that God foreknew those who would accept His offer of salvation in Christ. Indeed, scripture uses this terminology, and even goes so far as to say that some are "predestined" to life (Ro 8:29; Eph 1:5).

Now, this is where we begin to invade deep theological territory, and a specific answer to this question can only be given in the context of one of two soteriological positions, that is, how we personally come to faith, what role the Holy Spirit plays in this, what ability our will has to resist God, etc. The two positions generally regarded to be within the pale of orthodoxy are commonly known as the Arminian (or Semi-Pelagian) and the Calvinist (or Reformed) views. Arminianism holds to the primacy of human free will in the equation; Calvinism holds to the view that God sovereignly and irresistibly "elects" some to adoption. Let me give a brief answer to the question at hand from the perspective of each position.

Arminian Answer:
God has not made us automatons who must necessarily choose always the good and never rebel against Him. Even in the case of Adam and Eve, who were not yet marred as we are by original sin, there was always the "possibility" of choosing evil. This is the nature of free will; it is a logical contradiction to say that someone is free if they are incapable of choosing otherwise—that is closer to determinism. But if we are truly free beings, then every one of us is theoretically able to exercise a saving faith; there are no irresistible conditions that can compel us to accept or reject God. True freedom has its trade-offs, but in the Arminian view, granting humanity free will is a generous expression of an "all loving" God.

Of course, some in their freedom will not choose properly, and God knows who these will be at inception. But is God really exhibiting the spirit of "freedom" if He permits only those into His creation who will do exactly as He wills? (Of course we are assuming that God does or can sovereignly ordain all personalities that ultimately come into being, which some Arminians would reject.) And if all were to be redeemed with no losses and no deviation from perfection, then why not just create the faultless, ultimate paradise to begin with? Why this trying sojourn on earth if we would all unfailingly land in heaven anyway? If we believe that a fall has indeed occurred (and how can we not unless we are able to deny sin), and we affirm God's foreknowledge in all things, then we know that God has permissively ordained rebellion for some particular purpose.

Calvinist Answer:
Calvinists agree most heartily that the fall was foreknown, and would even suggest that it was purposed for the sake of facilitating a deeper revelation of God's nature. Though the fall was anticipated, and God intends it for good, it does not absolve Adam & Eve of their guilt, or their descendents of the consequences. The world has come under judgment, and God is required to save nothing. In His grace He has stayed His judgment and allowed humanity to propagate that He might reveal His glory and reap a harvest among us.

To the Calvinist it is not that some choose God, but that God chooses to save some. God does not so much create some to perdition as He does leave them to the judgment. (Not only are we born into sin, we compound it and delight in it. And left to our own devices, none genuinely seek after the Living God.) It is a matter of showing mercy, or grace, to some and leaving others to justice. On this view there are none born who could not potentially be elect and regenerated by God. Indeed, God seems to make a point of electing some who might otherwise be voted "least likely to believe." For the Calvinist, God demonstrates His "loving" nature by granting mercy to any at all—none deserve it—and at great cost to Himself He has provided the means of redemption.

Regardless of your particular perspective, there are some additional points to consider.

It is often forgotten that God is not just "love," He is "holy" and "just" as well; and we may argue that He is these things in equal measure to "love." There are aspects of God that we will never witness, understand, or appreciate if He grants universal clemency, and simply lavishes blind and indiscriminate grace upon all creatures. If none are ultimately lost, then God's justice is never manifest, and mercy is devalued as well. Even so, "love" is more than just letting people do whatever they want, and giving them their hearts desire. This is the attitude that leads to undisciplined, spoiled children. Love must have an object and a goal, and sometimes takes steep and rugged paths to accomplish its purposes.

As much as we'd like to believe it is all about us humans and our rights, it is in fact about the revelation of God. As it has been said, history is "His story." And through this mysterious, winding path that includes many people, nations, and ideas we are witnessing an unfolding revelation of God, not all of which is apparent in this present age. Human personalities and circumstances are widely varied, and this will ultimately lead to many diverse stories for our edification regarding the justice and mercies of God.

Ultimately we (the redeemed) are promised something more akin to the extravagant love and blessings that some imagine are due in this earthly realm, but it seems clear that for now we are part of an unfinished story that consists of much complexity and hard lessons. In the end, we are left without a sure answer for the specifics. It is a part of what's known as the "Theodicy" (justification of God), which includes the explanation of the origin of evil, the fall, the cross, and judgment. Scripture is keen to identify the pieces of this puzzle, and our own observations confirm many of its truths, but we must sympathize with Job who, not being privy to the inside track on his condition, was left to ask "why?"

Our best explanation from scripture may be found in Romans 9:20.

But who are you—anyone who talks back to God? Will what is formed say to the one who formed it, "Why did you make me like this?" Or has the potter no right over His clay, to make from the same lump one piece of pottery for honor and another for dishonor? And what if God, desiring to display His wrath and to make His power known, endured with much patience objects of wrath ready for destruction? And what if He did this to make known the riches of His glory on objects of mercy that He prepared beforehand for glory.

This verse makes three points. First, God is God; He does what He wants and has the right as the creator to do so, whether or not we understand why. Second, what He does with the various humans He creates is for the sake of His glory. But third, the revelation of that glory, as it works out, benefits those on whom He has mercy. That is, it maximizes the demonstration of His love.

© 2008 LifeWay Christian Resources

Share your thoughts with other readers:  Post Comments   Rate this Article