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God has the right to allow such evils to occur, so long as the 'goods' are facilitated and the 'evils' are limited and compensated in the way that various other Christian doctrines (of human free will, life after death, the end of the world, etc.) affirm ... the 'good states' which (according to Christian doctrine) God seeks are so good that ...
[11]: 907, 908 Like the other Abrahamic religions, Christian thought has included, from its beginnings, two ideals which have affected Christian responses to alterity: inclusivity (also called universality) and exclusivity, or as David Nirenberg describes them, our "mutual capacities for coexistence and violence."
Christian existential apologetics is “the demonstration that Christian faith is justified because it satisfies certain emotional and spiritual needs.” [1] It typically consists of “existential arguments for believing in God” that are expressed as follows: Humans have certain “existential” needs. N. T.
Aquinas believed that evil is acceptable because of the good that comes from it, and that evil can only be justified when it is required in order for good to occur. [26] Attempting to relieve God of responsibility for the occurrence of evil, Aquinas insisted that God merely permits evil to happen, rather than willing it. [ 27 ]
The PHOG defense, states Bryan Frances, not only leaves the co-existence of God and human suffering unanswered, but raises questions about why animals and other life forms have to suffer from natural evil, or from abuse (animal slaughter, animal cruelty) by some human beings, where hidden moral lessons, hidden social good, and other possible ...
When things are seen in this way, churches become the setting par excellence of the Christian life. And being a Christian means going to church, taking part in sacred ceremonies, being taken up with ecclesiastical matters, in a kind of segregated world, which is considered to be the ante-chamber of heaven, while the ordinary world follows its ...
Christian philosophy emerged with the aim of reconciling science and faith, starting from natural rational explanations with the help of Christian revelation. Several thinkers such as Origen of Alexandria and Augustine believed that there was a harmonious relationship between science and faith, others such as Tertullian claimed that there was ...
David P. Gushee is Distinguished University Professor of Christian Ethics and formerly the Director of the Center for Theology and Public Life at Mercer University. [3] He is also Chair of Christian Social Ethics at the Faculty of Religion and Theology at Vrije Universiteit Amsterdam in cooperation with the International Baptist Theological Study Centre (IBTS Centre) in Amsterdam. [4]