God of the gaps詭弁の類似品に「悪魔がやった」がある。
Satandidit (or Luciferdidit) is a member of the main trio of arguments used by Christian creationists when applying goddidit leads to conflicts about some of the perceived attributes of God. (The other two arguments are falldidit and flooddidit.). Satandidit is primarily used when falldidit and flooddidit are not applicable.


[ RationalWiki:Didit fallacy ]

インテリジェントデザイン関連では、哲学者Alvin Plantingaが生命の進化にサタンの関与を示唆した例がある。
In the case of the human world, we don't think God would choose or approve of genocide, hatred, and a whole list of ills our sorry race is heir to. Believers in God don't think God approves of these things; rather, these atrocities are perpetrated by human beings, and God permits them because he has good reason—one that we may not be able to discern—for permitting them. The same goes for processes in the natural world that cause pain and suffering. Various candidates for these reasons have been suggested.

God wanted to create a really good world; among all the possible worlds, he wanted to choose one of very great goodness. But what sorts of properties make for a good world? What are the good-making properties for worlds? Many and various: containing rational creatures who live together in harmony, containing happy creatures, containing creatures who know and love God, and many more. Among good-making properties for worlds, however, there is one of special, transcendent importance, and it is a property that according to Christians characterizes our world. For according to the Christian story, God, the almighty first being of the universe and creator of everything else, was willing to undergo enormous suffering in order to redeem creatures who had turned their backs on him. He created human beings; they rebelled against him and constantly go contrary to his will. Instead of treating them as some Oriental monarch would, he sent his Son, the Word, the second person of the Trinity into the world. The Word became flesh and dwelt among us. He was subjected to ridicule, rejection, and finally the cruel and humiliating death of the cross. Horrifying as that is, Jesus, the Word, the son of God, suffered something vastly more horrifying: abandonment by God, exclusion from his love and affection: “My God, my God, why have you forsaken me?” This overwhelming display of love and mercy is not merely the greatest story ever told; it is the greatest story that could be told. No other great-making property of a world can match this one.

If so, however, perhaps all the best possible worlds contain incarnation and atonement, or at any rate atonement. But any world that contains atonement will contain sin and evil and consequent suffering and pain. Furthermore, if the remedy is to be proportionate to the sickness, such a world will contain a great deal of sin and a great deal of suffering and pain. Still further, it may very well contain sin and suffering, not just on the part of human beings but perhaps also on the part of other creatures as well. Indeed, some of these other creatures might be vastly more powerful than human beings, and some of them—Satan and his minions, for example—may have been permitted to play a role in the evolution of life on earth, steering it in the direction of predation, waste and pain. (Some may snort with disdain at this suggestion; it is none the worse for that.)


神は、すべての可能な世界の中で、本当に良き世界を作りたいと思っていた。神は、非常に大きな善の一つを選びたがっていた。しかし、良き世界のために、どのような種類のものがあるだろうか? 世界を良くするものとはなにか? 多くの多様なものがある。調和してともに生きる理性的な被造物のいる世界、幸福な被造物のいる世界、神を知り髪を愛する被造物のいる世界など。世界を良くするものの中で、しかし、特別に超越的に重要な物の一つがある。それは、キリスト教徒によれば、我々の世界を特徴付けるものである。キリスト教の物語によれば、宇宙の全能者であり、他のすべての創造主である神は、自らに背いた被造物を償うために莫大な苦しみを受けていた。神は人間を創造した。人間たちは神に反抗し、神の意志に常に反する。神は、人間を東洋の君主のように扱う代わりに、彼は御子、言葉、三位一体の第二の人間を世界に送った。言葉は肉体となって、我々とともに生きた。彼は哄笑され、拒絶され、そして最後に十字架の上で、残酷で屈辱的な死を迎えた。恐ろしいことに、神の御子であり言葉であるイエスは、神から見捨てられ、神の愛と神様の放棄、愛と愛情からの排除されるという恐ろしい苦しみを受けた。「わが神、わが神、なぜわたしをお見捨てになったのですか」 この圧倒的な愛と慈悲の提示は、これまでに語られた最も偉大な物語というだけではない。それは語りうる最も偉大な物語である。これに匹敵する、世界の他の偉大なものはない。


[ Alvin Plantinga: "Where the Conflict Really Lies: Science, Religion, and Naturalism" (2011) via Jerry Coyne (2012/08/13) ]