Abstract   The amount of evil that we can see in our world might make the thought of a kind and caring God as its creator paradoxical. This is what is generally called the problem of evil and the topic of this study. This is a litterary study which is based on qualitative analysis and hermeneutics as our method. We have chosen to research this problem with the emphasis on two different theodices. One of these theodices is written by John Hick and the other by C.S Lewis. We have researched both the theodices, and the background to the problem itself. In this study we have expanded on important concepts regarding the problem of evil and we will show you two different explanations as to why God and evil coexists.  We have reviewed both theodices and analysed them. We have reviewed similarities and differences as we tried to reach the core of each theodicy. Both theodices have been evaluated according to a model for what constitutes a successful theodicy and from that we have drawn the conclusion that both of these theodices are credible, despite our original thoughts.

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Ondskans problem är ett gammalt (religions)filosofiskt problem som, i grova drag, frågar om existensen av en allsmäktig, allvetande och allgod Gud är förenlig med ondskan i världen, samt varför en sådan Gud tillåter ondska. Filosofer (som svarar jakande på frågan om) har utvecklat ett svar på frågan varför Gud tillåter ondska. Syftet med denna uppsats är följaktligen att redogöra för Richard Swinburnes svar på frågan varför Gud tillåter ondska, samt granska svaret i ljuset av Eleonore Stumps tankegångar.

The main question of this thesis is how clinical depression can and should be understood from the perspective of a Christian world view. The method is a contextual idea analysis and the main material for the analysis is five books about depression or psychological disorders from a Christian and theological viewpoint. On the basis of the material, six theological models for depression are found. The first three models are natural depression, in which the condition is viewed as structural to creation, depression as spiritual illness, in which it is viewed as based on sin and weak faith, and depression as spiritual growth, which links the condition to the dark night-tradition of sanctification. The final three are depression in a trinitarian model, which is a combinational model consisting of the above-mentioned models, depression as potentially transformative, in which the condition is viewed as a potential birthplace for personal growth, and depression as a Hagaric wilderness experience, which views the condition as meaningless suffering even though God is present. These models are then evaluated on two grounds. The primary ground is how well the models can be integrated with a cruciform theology. A cruciform theology stems from the belief that Jesus on the cross fully reveals the character of God as self-giving non-coercive love. The secondary ground is the pragmatic consequences the models may have for the person suffering from depression. Are the consequences of these theological models healing or destructive? Based on these two grounds, depression as potentially transformative, combined with a cruciform theology which entails some kind of free will theodicy and a view of God as passibleand suffering with the person struggling with depression, is proposed as the preferabletheological model for depression.