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The problem of evil is formulated as either a logic problem that highlights an inconsistency between some characteristic of God and evil, or as an evidential problem which attempts to show that evidence of evil outweighs evidence of an omnipotent, omniscient, and wholly good God. [1] [7] [2] Evil in most theological discussions is defined in a ...
Omnipotence, they say, does not mean that God can do anything at all but, rather, that he can do anything that is logically possible; he cannot, for instance, make a square circle. Likewise, God cannot make a being greater than himself, because he is, by definition, the greatest possible being. God is limited in his actions to his nature.
The logical form of the argument tries to show a logical impossibility in the coexistence of a god and evil, [2] [10] while the evidential form tries to show that given the evil in the world, it is improbable that there is an omnipotent, omniscient, and a wholly good god. [3] Concerning the evidential problem, many theodicies have been proposed ...
Thus Koons concludes that the problem of theodicy (explaining how God can be good despite the apparent contradiction presented in the problem of evil) does not pose a challenge to all possible forms of theism (i.e., that the problem of evil does not present a contradiction to someone who would believe that God exists but that he is not ...
Good is the cause of evil, but only owing to fault on the part of the agent. In his theodicy, to say something is evil is to say that it lacks goodness which means that it could not be part of God's creation, because God's creation lacked nothing. Aquinas noted that, although goodness makes evil possible, it does not necessitate evil.
The word Shinto was created by combining two kanji: "神" shin meaning god (the character can also be read as "kami" in Japanese) and "道" tō meaning Tao ("way" or "path" in a philosophical sense). Thus, Shinto means "the way of the gods."
The Bible contains numerous examples of God inflicting evil, both in the form of moral evil resulting from "man's sinful inclinations" and the physical evil of suffering. [12] These two biblical uses of the word evil parallel the Oxford English Dictionary 's definitions of the word as (a) "morally evil" and (b) "discomfort, pain, or trouble."
However, Edwards' theology presumes a God whose vengeance and contempt are directed toward evil and its manifestation in fallen humanity. To Edwards, a deity that ignores moral corruption or shows indifference to evil would be closer to the deity espoused by dystheism, that is, evil, because justice is an extension of love and moral goodness.