One can readily conceive of worlds of horrendous, gratuitous suffering. Moreover, such worlds seem possible. For classical theists, however, God, amongst other things, is perfectly good. So, the question arises: for classical theists are such evil worlds possible? Many classical theists have said no. This is the modal problem of evil. Herein, I discuss a related problem: the problem of evil worlds for Lewisian theism. Lewisian theism is the conjunction of Lewis’s modal realism and classical theism, and a leading Lewisian theist, Almeida, thinks that Lewisian theists should admit the existence of on-balance evil worlds. I do not. Herein, I present a dilemma for Almeida: either give up God’s sovereignty and the reductionist account of modality or make God blameworthy for evil.

人们可以轻易地想到可怕，无故的痛苦世界。而且，这样的世界似乎是可能的。但是，对于古典有神论者而言，神尤其是善良的。因此，出现了一个问题：对于古典有神论者来说，这样的邪恶世界可能吗？许多古典有神论者都拒绝了。这是邪恶的模态问题。在这里，我讨论一个相关的问题：刘易斯有神论的邪恶世界问题。刘易斯神学是刘易斯的模态现实主义和古典神学的结合，领先的刘易斯有神论者阿尔梅达（Almeida）认为刘易斯有神论者应承认存在平衡的邪恶世界。我不。在这里，我为阿尔梅达提出了一个两难选择：要么放弃上帝的主权和对形式主义的还原主义描述，要么让上帝对邪恶负责。