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When Bad Things Happen to Good People (ISBN 1-4000-3472-8) is a 1981 book by Harold Kushner, a Conservative rabbi.Kushner addresses in the book one of the principal problems of theodicy, the conundrum of why, if the universe was created and is governed by a God who is of a good and loving nature, there is nonetheless so much suffering and pain in it—essentially, the evidential problem of evil.
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 ...
One resolution to the problem of evil is that God is not good. The evil God challenge thought experiment explores whether an evil God is as likely to exist as a good God. Dystheism is the belief that God is not wholly good. Maltheism is the belief in an evil god. Peter Forrest has stated:
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.
This still leaves the question of why God set out those people's lives (or the negative choice of deeds) which result in Hell, and why God made it possible to become evil. In Islamic thought, evil is considered to be movement away from good, and God created this possibility so that humans are able to recognize good. [43]
Hinduism is a complex religion with many different currents or religious beliefs [125] Its non-theist traditions such as Samkhya, early Nyaya, Mimamsa and many within Vedanta do not posit the existence of an almighty, omnipotent, omniscient, omnibenevolent God (monotheistic God), and the classical formulations of the problem of evil and ...
The Irenaean theodicy does not, as the Augustinian theodicy does, attempt to protect God from being responsible for evil; rather, it argues that God is responsible but justified for it because of the benefits it has for human development. Both theodicies stress the perfection of God's creation, but differ in why the world is seen as perfect.
In his introduction to process theology, C. Robert Melse argued that, although suffering does sometimes bring about good, not all suffering is valuable and that most does more harm than good. [40] Process theologian David Griffin contested "the utility of soul making". He argued that the Irenaean theodicy supposes that God inflicts pain for his ...