Sentences with phrase «on evil and suffering»

This is an assessment lesson used at the end of a scheme of work on evil and suffering.

It is very text heavy, so may only be suitable for higher ability pupils, I have also added the Islamic perspective on evil and suffering alongside the Christian teachings.

Not exact matches

Where there will be no more suffering and war and any and all evil things we are accustomed to seeing here on earth.

Well it is true that some people seek sorcerers to implement Jinn that are satanic demons into mankind or his house or his business to finish him or make his life miserable or to stop flow of his business income... In such case it is either you are religious enough and say your prayers often then it becomes hard for this to harm you or otherwise you need to find some one who practice exorcism to remove this evil... But many are just pretending to be good at it and help you not but squeeze money out of you with tales and stories... There is another type of possessions and that is not through a sorcerer but directly by coincidence what man is at his weakest moments and those weakest moments for a possessions are when you come through a great fear or when cry or laugh loudly in hysteria, or during a certain moment of mating... or even when sneezing loudly... That's why there are prayers to be said on daily basis to guard you from such things and specially if passing haunted places such as deserted houses but most evil ones are residents of public toilets and market places... Some of them even would claim that you have made a wrong action by which you have killed a dear one to them and for that they have possessed you and that is mostly night time such as throwing a cigaret butt to a dark place or stepping killing an insect or even an animal at night which could have been one of them or possessed by one of them... So this is true thing happening to many who suffer unexplainable illnesses or sufferings which could look like mental illness that comes and goes as pleased...

Any so - called «God» who allows the level of suffering that we've seen on this earth is, at best, impotent and, at worst, evil or indifferent.

He wastes huge amounts of time on pointless activities, suffers emotional harm under a bizarre worldview that accuses him of being inherently evil, and feels forced to throw away significant amounts of money to fund the perpetuation of the belief system his is enslaved by.

The faithful Mormons are offended because they think Christians are calling them evil people, although many of us are not, while those of us who went to seminary and suffered through a course on systematic theology keep stressing that there is actually a precise definition of «Christian» and that Mormons differ from that definition in a very few important ways.

This could only be for a person's good if otherwise they either would have suffered unspeakably or would have turned evil and missed out on a heavenly reward.

Thus the traditional conception of deity, which we have received from our past, puts its main stress on divine absoluteness or aseity; on divine causative agency as the explanation of everything that occurs whether by direct divine willing or by indirect divine permission with respect to evil done in the world; on divine self - containedness and hence lack of necessary relationship with anything else; on divine impassability, which makes any suffering impossible for God; and on divine moral perfection, with the giving of laws in accordance with which everything should be ordered.

These are some of the principles on which the schools of thought based their decisions: all things are fundamentally allowable, unless specifically prohibited; toleration and the lifting of restrictions should be the aim of legislation; eradication of mischief is the aim of administration; necessity permits benefiting by things not otherwise allowable; necessity is given due appreciation; preventing mischief has priority over bringing about welfare; commit the lesser of two evils; mischief is not removed by mischief; one should suffer private damage to avert general disaster.

I find, on the contrary, that it is much more difficult today for the knowing person to approach God from history, from the spiritual side of the world, and from morals; for there we encounter the suffering and evil in the world, which it is difficult to bring into harmony with an all «merciful and almighty God.

However, the mystery of the Cross tells us that in God's Wisdom, which is the ultimate wisdom, evil and suffering are conquered in a way that goes against our natural instincts and expectations - not by miraculous intervention, but by humble acceptance; or at least, that the miraculous triumph follows on from sacrifice rather than preceding it.

He gives a reminder that he is still the true king of his people, that it is he (and not this feeble king) who commands in Israel, delivers Israel, and serves as its commander - in - chief, that it is he also (and not this king that abdicates his responsibility) who himself bears all the suffering of this people, who takes it to himself and suffers it, that finally it is on him (and not on this blind king) that there falls all the evil committed among his people.

Asian and African Christians, on the other hand, are very aware of the suffering and evil that dominates so many lives.

And to say that the Orthodox do not see man intrinsically evil, but as suffering a sickness --- can you site some early orthodox on that?

So Mister Jeffress thinks that the eschatological prediction of doomsday on May 21 is more damaging to Christianity than the prediction of «rapture» preached by Southern Baptists which will teleport born again Christians to heaven while God brings all forms of natural disasters, disease, suffering, and evil upon the rest of mankind.

Professors James and Alice Boyack of Philander Smith made philosophical issues concrete, and I wrote several papers on the problem of evil and suffering.

Together with the emphasis on creeds or correct belief, there has also been the intellectual effort to grapple, for example, with questions of suffering and evil or to work out how Jesus could be both divine and human.

Tragic natural disasters, the consequences of human preditory selfishness and injustice will be experienced by both believers and unbelievers; but whether those experiences make us bitter and cynical or empathetic and compassionate will depend a lot on whether the inevitable suffering that comes to all will depend a lot on whether we believe our flawed existence to be essentially good, though disordered or essentially evil in spite of its few «good» moments.

He understood then that the answer to the deep evil in the world and the suffering that we inflict on each other can not, in the end, be some clever argument.

Such evil brings suffering on the powerless, and God's judgment is committed to vanquishing that evil.

I imagine the crowd wanted Jesus to teach about the evils of the Roman government, the wasteful ways they spent their money on luxury and wars, and how Jewish tax - collectors were traitors of the Jews, traitors of God, and condemned to suffer for eternity in hell.

Besides extending monetary and material aid to Jewish refugees finding sanctuary in his archdiocese, he also called on all Christians «to pray that the evils that the Jews are now suffering shall cease.»

When we think of all that has come from him in the impulse toward human freedom and dignity — the challenge of ignorance and the attempt to remedy it, the concern for and conquest of disease, the sensitivity to the needs and plight of the weak, destitute, helpless, and those in every kind of suffering, the stabilizing of the inner lives of millions of his followers around the world, and the fostering of a prophetic attack on such giant social evils as prejudice, injustice, and war — when we consider the things that have stemmed from this «penniless teacher of Nazareth,» we are dull indeed if the wonder of it does not sweep over our souls.

11 Cone acknowledged that, in fact, his position is «in company with all the classic theologies of the Christian tradition,» though, of course, with a different point of departure: the plight of the oppressed.12 Biblically, he focused on the redemptive suffering of Jesus (coupled with his resurrection as a defeat of suffering) and expressed the eschatological point that God has in fact defeated the powers of evil even though we still encounter them and are called to fight against them, «becoming God's suffering servants in the world.»

I have had this experience three times now, on three different occasions, in admittedly similar circumstances, but not similar enough to explain the coincidence: I am speaking from a podium to a fairly large audience on the topics of — to put it broadly — evil, suffering, and God; I have been talking for several minutes about Ivan Karamazov, and about things I have written on Dostoevsky, to what seems general approbation; then, for some reason or other, I happen to remark that, considered purely as an artist, Dostoevsky is immeasurably inferior to Tolstoy; at this, a single pained gasp of incredulity breaks out somewhat to the right of the podium, and I turn my head to see a woman with long brown hair, somewhere in her middle thirties, seated in the third or fourth row, shaking her head in wide - eyed astonishment at my loutish stupidity.

This would have a profound effect on his work — and his notion of evil and suffering, which we will look at later.

That's great but, and we're often challenged on this, if there is a God, and if He is so loving, then how come there is so much suffering and evil in this world?

On the one hand, I've heard that evil exists because of human choice and that suffering is the result of rebellion against God, but on the other, I've been told that fallen humans have no choice but to sin because it is inherent to their nature, and God sovereignly allows suffering to continuOn the one hand, I've heard that evil exists because of human choice and that suffering is the result of rebellion against God, but on the other, I've been told that fallen humans have no choice but to sin because it is inherent to their nature, and God sovereignly allows suffering to continuon the other, I've been told that fallen humans have no choice but to sin because it is inherent to their nature, and God sovereignly allows suffering to continue.

God is not able, on God's own, to put an end to evil and suffering, but must work in cooperation with the rest of the created order.

Instead it is appropriate both scientifically and religiously, that in our reflections on the problem of evil and personal suffering we examine further the implications of what we have called a loose teleology.

Let a man who, by fortunate health and circumstances, escapes the suffering of any great amount of evil in his own person, also close his eyes to it as it exists in the wider universe outside his private experience, and he will be quit of it altogether, and can sail through life happily on a healthy - minded basis.

From Leibniz through Hume, from Alvin Plantinga to J. L. Mackie, the problem of evil has often been cast in bare intellectual terms: how to think through the contradiction that stands between the goodness, omniscience, and omnipotence of God, on the one hand, and the massive misery and undeserved suffering that characterize God's world, on the other.

In the light of that experience, we have read history again, noting the rise and fall of nations and cultures in cycles which in the perspective seem as short and are apparently as final and futile as the life - span of a man, evil manifesting itself continually in the same hideous forms, good winning its victories but also suffering its defeats, as century follows century and our tiny planet is hurled on its precarious way among the stars.

That may seem an absurd suggestion when we look at all the suffering and evil on our earth.

We continue to call on Google to stay true to their «do no evil» corporate values and lift those restrictions preventing us from freely communicating with New Yorkers suffering from life - threatening and debilitating conditions like cancer, ALS and HIV / AIDS.»

We wish to issue a responsible and necessary caution that we would, on behalf of the suffering masses of Ghana, take any legitimate action possible to stop these evil rates of increase in the cost of electricity and water from being visited on the people and businesses in Ghana.

«We congratulate Nigerians for this important milestone in the long and bitter struggle against the forces of evil that have wreaked so much suffering and hardship on our people in the last few years.

Graphically, The Evil Within is a visually impressive on the game on the PlayStation 4 that does suffer from some frame - rate issues and clipping but fortunately this does not affect the gameplay whatsoever.

The film touches on the evil of the Jim Crow era, the oft - ignored post-traumatic stress suffered by servicemen returning from World War II, and the stifling sexism of the time.

Leading on from this students explore evil and suffering in relation to the qualities of God and discuss how God can allow evil and suffering to exist.

A Philosophy for Children lesson focused on moral evil and the role and responsibility of humans as the primary cause of suffering.

I researched this in relation to work on Remembrance Day but there are poems here which could be used in many other topics including The Holocaust and all topics related to suffering, good and evil, war and peace.

However Paul McCarnty is vegetarian not vegan... I personally feel that this turns blind eye on the suffering of the dairy industry and attacks one evil while saying another is ok?