If you leave the question of creation and deal with the government of the universe, the difficulties of Theism are by no means lessened. The existence of evil is then a terrible stumbling-block to the Theist. Pain, misery, crime, poverty, confront the advocate of eternal goodness, and challenge with unanswerable potency his declaration of Deity as all-good, all-wise, and all-powerful. Evil is either caused by God, or exists independently; but it can not be caused by God, as in that case he would not be all-good; nor can it exist independently, as in that case he would not be all-powerful. Evil must either have had a beginning, or it must be eternal; but, according to the Theist, it can not be eternal, because God alone is eternal. Nor can it have had a beginning, for if it had it must either have originated in God, or outside of God; but, according to the Theist, it can not have originated in God, for he is all-good, and out of all-goodness evil can not originate; nor can evil have originated outside of God, for, according to the Theist, God is infinite, and it is impossible to go outside of or beyond infinity.
To the Atheist this question of evil assumes an entirely different aspect. He declares that evil is a result, but not a result from God or Devil. He affirms that by conduct founded on knowledge of the laws of existence it is possible to ameliorate and avoid present evil, and, as our knowledge increases, to prevent its future recurrence.
Some declare that the belief in God is necessary as a check to crime. They allege that the Atheist may commit murder, lie, or steal, without fear of any consequences. To try the actual value of this argument, it is not unfair to ask, Do Theists ever steal? If yes, then in each such theft, the belief in God and his power to punish has been inefficient as a preventive of the crime. Do Theists ever lie or murder? If yes, the same remark has farther force—hell-fire failing against the lesser as against the greater crime. The fact is that these who use such an argument overlook a great truth—i.e., that all men seek happiness, though in very diverse fashions. Ignorant and miseducated men often mistake the true path to happiness, and commit crime in the endeavor to obtain it. Atheists hold that by teaching mankind the real road to human happiness, it is possible to keep them from the by-ways of criminality and error. Atheists would teach men to be moral now, not because God offers as an inducement reward by and by, but because in the virtuous act itself immediate good is insured to the doer and the circle surrounding him. Atheism would preserve man from lying, stealing, murdering now, not from fear of an eternal agony after death, but because these crimes make this life itself a course of misery.
While Theism, asserting God as the creator and governor of the universe, hinders and checks man's efforts by declaring God's will to be the sole directing and controlling power, Atheism, by declaring all events to be in accordance with natural laws—that is, happening in certain ascertainable sequences—stimulates man to discover the best conditions of life, and offers him the most powerful inducements to morality. While the Theist provides future happiness for a scoundrel repentant on his death bed, Atheism affirms present and certain happiness for the man who does his best to live here so well as to have little cause for repenting hereafter.
Theism declares that God dispenses health and inflicts disease, and sickness and illness are regarded by the Theist as visitations from an angered Deity, to be borne with meekness and content. Atheism declares that physiological knowledge may preserve us from disease by preventing our infringing the law of health, and that sickness results not as the ordinance of offended Deity, but from ill-ventilated dwellings and workshops, bad and insufficient food, excessive toil, mental suffering, exposure to inclement weather, and the like—all these finding root in poverty, the chief source of crime and disease; that prayers and piety afford no protection against fever, and that if the human being be kept without food he will starve as quickly whether he be Theist or Atheist, theology being no substitute for bread.
When the Theist ventures to affirm that his God is an existence other than and separate from the so-called material universe, and when he invests this separate, hypothetical existence with the several attributes of omniscence, omnipresence, omnipotence, eternity, infinity, immutability, and perfect goodness, then the Atheist, in reply says, "I deny the existence of such a being."
It becomes very important, in order that injustice may not be done to the Theistic argument, that we should have—in lieu of a clear definition, which it seems useless to ask for—the best possible clue to the meaning intended to be conveyed by the word God. If it were not that the word is an arbitrary term, invented for the ignorant, and the notions suggested by which are vague and entirely contingent upon individual fancies, such a clue could be probably most easily and satisfactorily obtained by tracing back the word "God," and ascertaining the sense in which it was used by the uneducated worshipers who have gone before us; collating this with the more modern Theism, qualified as it is by the superior knowledge of to-day. Dupuis says: "The word God appears intended to express the force universal, and eternally active, which endows all nature with motion according to the laws of a constant and admirable harmony; which develops itself in the diverse forms of organized matter, which mingles with all, gives life to all; which seems to be one through all its infinitely varied modifications, and inheres in itself alone."
In the "Bon Sens" of Cure Meslier, it is asked, "Qu'est ce que Dieu?" and the answer is: "It is an abstract word coined to designate the hidden force of Nature, or rather it is a mathematical point having neither length, breadth, nor thickness."
The orthodox fringe of the Theism of to-day is Hebraistic in its origion—that is, it finds its root in the superstition and ignorance of a petty and barbarous people nearly destitute of literature, poor in language, and almost entirely wanting in high conceptions of humanity. It might, as Judaism is the foundation of Christianity, be fairly expected that the ancient Jewish Records would aid us in our search after the meaning to be attached to the word "God." the most prominent words in Hebrew rendered God or Lord in English are [———] Jeue, and [———] Aleim. The first word, Jeue, called by our orthodox Jehovah, is equivalent to "that which exists," and indeed embodies in itself the only possible trinity in unity—i. e. past, present, and future. There is nothing in this Hebrew word to help you to any such definition as is required for the sustenance of modern Theism. The most you can make of it by any stretch of imagination is equivalent to the declaration "I am, I have been, I shall be." The word [——] is hardly ever spoken by religious Jews, who actually in reading substitute for it, Adonai, an entirely different word. Dr. Wall notices the close resemblance in sound between the word Yehowa or Yeue, or Jehovah, and Jove. In fact [————], Jupiter and Jeue, pater, (God the father) present still closer resemblance in sound. Jove is also [——] or [——] or [——], whence the word Deus and our Deity. The Greek mythology, far more ancient than that of the Hebrews, has probably found for Christianity many other and more important features of coincidence than that of a similarly sounding name. The word [——] traced back affords us no help beyond that it identifies Deity with the universe. Plato says that the early Greeks thought that the only Gods were the sun, moon, earth, stars and heaven. The word Aleim, assists us still less in defining the word God, for Parkhurst translates it as a plural noun signifying "the curser," deriving it from the verb to curse. Finding that philology aids us but little, we must endeavor to arrive at the meaning of the word "God" by another rule. It is utterly impossible to fix the period of the rise of Theism among any particular people, but it is, notwithstanding, comparatively easy, if not to trace out the development of Theistic ideas, at any rate to point to their probable course of growth among all peoples.
Keightley, in his "Origin of Mythology," says: "Supposing, for the sake of hypothesis, a race of men in a state of total or partial ignorance of Deity, their belief in many gods may have thus commenced. They saw around them various changes brought about by human agency, and hence they knew the power of intelligence to produce effects. When they beheld other and greater effects, they ascribed them to some unseen being, similar but superior to man." They associated particular events with special unknown beings (gods), to each of whom they ascribed either a peculiarity of power, or a sphere of action not common to other gods. Thus one was god of the sea, anothor god of war, another god of love, another ruled the thunder and lightning; and thus through the various elements of the universe and passions of humankind, so far as they were then known.