Editing Misotheism (section)

==Theodicy==
{{Main|Theodicy|Problem of evil|Holocaust theology}}
Dystheistic speculation arises from consideration of the [[problem of evil]] — the question of why God, who is supposedly omnipotent, omniscient, and omnibenevolent, would allow evil to exist in the world. Koons notes that this is a theological problem only for a eutheist, since a dystheist would not find the existence of evil (or God's authorship of it) to be an obstacle to theistic belief. In fact, the dystheistic option would be a consistent non-contradictory response to the problem of evil. Thus Koons concludes that the problem of [[theodicy]] (explaining how God can be good despite the apparent contradiction presented in the problem of evil) does not pose a challenge to ''all'' possible forms of theism (i.e., that the problem of evil does not present a contradiction to someone who would believe that God exists but that he is not necessarily good).{{Citation needed|date=October 2021}}

This conclusion implicitly takes the first horn of the [[Euthyphro dilemma]], asserting the independence of [[good and evil]] [[morality]] from God (as God is defined in [[monotheistic]] belief). Historically, the notion of "good" as an absolute concept has emerged in parallel with the notion of God being the singular entity identified with good. In this sense, dystheism amounts to the abandonment of a central feature of historical monotheism: the de facto association of God with the [[summum bonum]].{{Citation needed|date=October 2021}}

[[Arthur Schopenhauer]] wrote: "This world could not have been the work of an all-loving being, but that of a devil, who had brought creatures into existence in order to delight in the sight of their sufferings."{{Citation needed|date=October 2021}}

Critics of [[John Calvin|Calvin]]'s doctrines of [[predestination]] frequently argued that Calvin's doctrines did not successfully avoid describing God as "the author of evil".{{Citation needed|date=October 2021}}

Much of [[Holocaust theology|post-Holocaust theology]], especially in [[Judaism|Judaic]] theological circles, is devoted to a rethinking of God's goodness. Examples include the work of David R. Blumenthal, author of ''Facing the Abusing God'' (1993) and John K. Roth, whose essay "A Theodicy of Protest" is included in ''Encountering Evil: Live Options in Theodicy'' (1982):

{{blockquote|Everything hinges on the proposition that God possesses—but fails to use well enough—the power to intervene decisively at any moment to make history's course less wasteful. Thus, in spite and because of his sovereignty, this God is everlastingly guilty and the degrees run from gross negligence to mass murder...
To the extent that <nowiki>[people]</nowiki> are born with the potential and power to <nowiki>[do evil things]</nowiki>, credit for that fact belongs elsewhere. "Elsewhere" is God's address.<ref>Roth et al. (1982) - Extracted from a [http://www.thatreligiousstudieswebsite.com/Articles/Philosophy_of_religion/Evil/roth_theodicy_protest2.html review] of Roth's essay, in which the author comments that "Roth is painting a picture of God as the ultimate example of a bad and abusive parent!"</ref>}}