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This paper compares the contexts of the writing of T. R. Malthus’s first edition of An Essay on the Principle of Population (1798); its reception by William Godwin, to whom the Essay was addressed; its interpretation by naturalists Charles Darwin and Alfred Russell Wallace; and its interpretation by modern commentators Kenneth Boulding and A. M. C. Waterman. The analysis helps explain how an essay that was written to defend social and economic institutions from critiques in utopian visions associated with the French Revolution came to be regarded as a model predicting overpopulation and exhaustion of natural resources.

By “political economy” I mean both the method of thought and the body of knowledge which refer to human economising behaviour. The body of knowledge includes both theory — theorems, laws, empirical generalisations, etc., and “facts” — history, description of institution, statistical data, etc. By “Christian theology” I mean both the method of thought and the body of knowledge which refer to the human religious understanding of Jesus of Nazareth. “Religious” here implies awareness of, or belief in, God. The body of knowledge may include pre‐Christian religion (such as that reported in the Old Testament), and the results of independent inquiry (such as natural theology) in so far as these are interpreted by, or “refracted” through what theologians call the “Christ event”.

I suggest that the search for Adam Smith’s theodicy is likely to be in vain. The paper begins with a brief history of approaches to evil, emphasizing the context in which they arose, and the questions authors were addressing. Approaches most relevant to Adam Smith include those of Augustine and Calvin, and the early modern theodicies of Leibniz, Samuel Clarke and William King, as well as the attacks on them by Bayle and Voltaire. Scottish Enlightenment writers were not terribly interested in theodicy, though Hutcheson and Kames did devote space to their versions of problems of evil. David Hume’s Dialogues on Natural Religion are often taken to be classic statement of the problem of theodicy and argument against religious belief, but his concern was to demolish rationalistic theodicies rather than religious belief or practice. The paper then turns to Smith’s writings, considering similarities and differences to these approaches to evil. Smith emphasizes the wisdom and beneficence of God, and that evils we observe are part of a larger providential plan. He makes no attempt to justify the God in the face of evil, and in this respect Smith shares more with Augustine and Calvin than he does with the early modern theodicists. Smith’s approach to evil is simple and ameliorative. Smith’s approach contrasts with early nineteenth century English political economists, from Malthus onwards, for whom theodicy was important. Whatever view we take of the theodicists project of justifying an all-powerful and good God in the face of evil may, we still struggle to make sense of economic suffering and evil.

This paper reconstructs the clash between William Baumol’s and Paul Samuelson’s different approaches to the history of economic thought, disguised as a debate on the Marxian transformation problem on the pages of the Journal of Economic Literature in 1974. The published papers were the result of an intense exchange of letters that shows how the debate on the transformation problem is just the surface: the debate originated from the authors’ different approaches to the history of economic thought. Samuelson applied his famous “Whig” history of economics to suggest that Marx had little to nothing to offer to modern theorists, while Baumol was interested in the past authors’ theoretical and moral intentions. Baumol and Samuelson’s Methodenstreit resulted in two different visions of Marx, and there is evidence that they kept their different approaches for their entire career.

“Bob” Malthus, the Revd T. Robert Malthus (1766–1834), had only one son, Henry (“Hal”) who like his father became a clergyman and married, but died childless in 1882. Malthus's older brother “Syd,” Sydenham II (1754–1821), inherited the family property in Albury, Surrey on the death of their father Daniel in 1800, and transmitted it to three more generations of descendents: Sydenham III (1806–1868), Sydenham IV (1831–1916), and the last Robert (1881–1972) who married but died childless.

Adam Smith sees religion both as having a useful and a dangerous role. People create gods to explain what they do not understand and appease their desire of justice when human justice is perceived to fail. These are socially useful functions of religion. But when religion is used as a political tool and is used for state capture purposes, then it becomes a dangerous and destructive force in society.

Religion and philosophy satisfy the basic human needs of understanding, belonging, and finding meaning. They provide tranquility of mind and satisfy the desire to be loved and lovable. However, they present their own failings and can counter each other in positive and negative ways, that threaten the communities of beliefs they form and their interactions. An appropriate institutional framework can control the fanaticism and sectarianism that can come with established religion and philosophy.