The problem of evil goes back at least to the time of Epicurus, and it runs like this. Why doesn’t God do something about the existence and reality of evil? Either He cannot do something about it, or He will not do something about it. If He cannot, then how is He omnipotent? If He will not, then how is He benevolent? In either case, an essential attribute of Deity is lost, and so there you go.
And so it is that the triumphant sophomore retires from the field, carrying the hnors of battle with him.
The apparent force of the argument lies in the stark alternative it presents, along with its steadfast refusal to continue reasoning in the same way. If you insist on marching in that direction, you have to go all the way off the precipice. Allow me to present yet another stark alternative.
Either there is a satisfactory (and satisfying) answer to the problem of evil, or there is not. If there is a satisfactory (and satisfying) answer, then farther along we’ll know all about it, farther along we’ll understand why. We need not know the answer now to know that there has to be one.
But if there is not a satisfactory (and satisfying) answer, then what follows? It means there is no God, and if there is no God, then there is no such thing as evil. Everything that happens just happens, things just are. If there is no such thing as evil, then there can be no such thing as a problem of evil. If there is no such thing as math, then there can be no math problems. Evil? Eh? What is that?
Put this another way. Either the problem of evil is sophistry, or becoming (what some have quaintly called) evil is just one more option among many.
Charging God with complicity with evil is therefore the first move of a sinner who wants to make room for himself to be complicit with evil.
Or in its starkest form, charging God with complicity in evil is complicity in evil.