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David Benatar argues that there is a crucial asymmetry between the good and the bad things, such as pleasure and pain: 1. the presence of pain is bad; 2. the presence of pleasure is good; however 3. the absence of pain is good, even if that good is not enjoyed by anyone;
Colossians 1:24 says our suffering participates in God's own suffering as it unfolds in the already and not yet of the kingdom of God. [20]: 160, 161 Saint Paul holding a blade. Suffering and misfortune are sometimes represented as evil in the Bible, yet Christianity is based on "the salvific value of suffering."
For instance, music is good for him that is melancholy, bad for him that mourns; for him that is deaf, it is neither good nor bad. Nevertheless, though this be so, the terms should still be retained. For, inasmuch as we desire to form an idea of man as a type of human nature which we may hold in view, it will be useful for us to retain the ...
There exist instances of intense suffering which an omnipotent, omniscient being could have prevented without thereby losing some greater good or permitting some evil equally bad or worse. An omniscient, wholly good being would prevent the occurrence of any intense suffering it could, unless it could not do so without thereby losing some ...
All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy , The Lord shall make thee higher than all the nations who dwell on the face of the earth (Deuteronomy 28:1).
The first saying God, being above good and evil, produces impartially the effects to which we call good and evil. The second saying there’s an equal and independent power that produces evil. Lewis says that he doesn’t think the doctrine of the Fall answers whether it was better for God to create or not to create.
According to another formulation of the concept of sin in the Summa, at the heart of sin is "the turning away from the immutable good", i.e. God, and "inordinate turning to mutable good", i.e. creatures. (STh I–IIae q.87 a.4) This cannot be understood as if in the concrete sinful deed the sinner commits two separate and independent acts.
Redemptive suffering is the Christian belief that human suffering, when accepted and offered up in union with the Passion of Jesus, can remit the just punishment for one's sins or for the sins of another, or for the other physical or spiritual needs of oneself or another.