 (A) It is customary to distinguish “logical” (“deductive”) arguments from evil from “evidential” (“inductive”, “abductive”, “probabilistic”) arguments from evil. There are different ways to draw that distinction. On one way (Howard-Snyder 1996c), a logical argument from evil affirms of some known fact about evil that it is incompatible with theism (e.g., Mackie 1955; Schellenberg 2007a), while an evidential argument from evil does not—either because it affirms that the fact in question, although incompatible with theism, is not known but only reasonably believed to be the case (e.g., Rowe 1979), or because it affirms that the fact in question, though known, is more unlikely on theism than on some competing hypothesis (e.g., Draper 1989; Oppy 2013). Likewise for nonbelief. A logical argument from nonbelief affirms of some known fact about nonbelief that it is incompatible with the existence of God (Drange 1998), while an evidential argument from nonbelief does not—either because it affirms that the fact in question, although incompatible with theism, is not known but only reasonably believed (Schellenberg 1993, 2015), or because it affirms that the fact in question, though known, is more unlikely on theism than on some competing hypothesis (Maitzen 2006; Marsh 2013; Anderson and Russell forthcoming).