Sentences with phrase «problem of evil by»

Although Whitehead has successfully avoided the traditional problem of evil by his dipolar doctrine of God, he seems to have presented us with another problem of evil in the sense that God is not only unavoidably implicated in the actions of finite occasions, but to the extent that pleasure is realized by occasions God derives enjoyment in his consequent nature also.

In recent years numerous attempts have been made to solve the ancient problem of evil by way of a Given within the nature of God, the assertion of «the demonic» in the world (its metaphysical status being somewhat cloudy), or a forthright reinstatement of the existence of a personal devil.

Our Father Abraham: Jewish Roots of the Christian Faith by Marvin R. Wilson, Jewish Spirituality: A Brief Introduction for Christians by Lawrence Kushner, The Myth of a Christian Nation by Greg Boyd, The Politics of Jesus by John Howard Yoder, Decision Making and the Will of God by Gary Friesen, Satan and the Problem of Evil by Greg Boyd, A Concise History of the Crusades by Thomas Madden, and Manifest Destiny: American Expansion and the Empire of Right by Anders Stephanson.

The classical theist indicts the process theist for «solving» the problem of evil by forfeiting a meaningful notion of divine omnipotence while the process theist indicts the classical theist for proposing a view of divine omnipotence that makes the problem of evil unsolvable.

Not exact matches

The story has been that the evil one - percenters, by extension corporate America, and by extension the business community, has been the cause of all of America's problems.

The problem of course is that Coyne's piece relies heavily on commentary from local civically illiterate crank and guaranteed quote machine Duff Conacher, for whom everything is evil and wrong, and why he hasn't yet been labelled a vexatious litigant by the courts is beyond me.

as an atheist, you face a different «problem of evil» than that faced by Christians.

It can be argued, however, that to minimize the miraculous and thereby conclude that what occurs in nature in relation to particular persons can not be controlled by God alleviates the problem of natural evil only up to a point.

Reviewing a book titled The Son of Man written by François Mauriac (a French Roman Catholic who wrote about the problems of good and evil in human nature and in the world), Flannery O'Connor writes: He proposes in the place of that anguish that Gide called the Catholic's «cramp....

A doctrine challenged by science can be abandoned; a commandment that clashes with modern attitudes ignored; the problem of evil washed away in a New Age bath.»

His chapter on prayer was one of the best treatments of prayer I have ever read, right up there with the essays on prayer by C.S. Lewis and the chapter on praying in the Whirlwind in Greg Boyd's Satan & the Problem of Evil.

According to Noddings, history (including philosophy, theology, politics, societal structures) up to this point has obscured the nature of the problem of evil because all systems for dealing with it have been created, elaborated, and promoted by and for males.

Although I am very far from subscribing to the doctrine of the total depravity of man, it does seem to me to have been proved within my own lifetime that the problem of human evil is not much affected by better education, better housing, higher wages, holidays with pay, and the National Health Service — desirable as all these things may be for other good reasons.

It seems to have been proved within out time that the problem of human evil is not much affected by better education, better housing, higher wages, and holidays with pay — desirable as all these things may be for other good reasons.

In our January - February issue we republished an article by Fr Edward Holloway about the problem of evil.

The free will argument is a lame tactic used by apologists in an attempt to address the problem of evil.

But you have no problem twisting decades - old, oft debunked junk science into» proof» that there is an evil secret agenda driven by thousands of health professionals, distinguished mental health physicians, and the gay community at large.

The problem with blaming all this on faith or religion is that it hides the true culprits: fear, hatred, and selfishness — which culprits are leveraged by evil leaders of groups like ISIS.

This is partly because I accept the view that even our natural theology is inevitably a Christian natural theology, in the sense suggested by John Cobb, and partly because some of the doctrines that should be placed under the more strictly Christian aspect, such as the problem of evil, are not as strictly limited to Christian theology as are some others, such as christology.

I know all the difficulties which confront theism — especially the problem of evil — but I am sure that Professor William Montague was right when he said that the chance of atheistic materialism's being true would have to be represented by a fraction, with one for the numerator and a denominator that would reach from here to the fixed stars.

There is no «problem of evil» for this mechanistic and deterministic view of the world, for the place of God is finally taken altogether by blind chance, causality, and impersonal law.

Most, perhaps all, cultures and religious traditions have some version of the problem of evil, but as C. S. Lewis wrote in The Problem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipoteproblem of evil, but as C. S. Lewis wrote in The Problem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipoteProblem of Pain, this problem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipoteproblem becomes scandalous in Christianity, which traditionally has held that the universe is governed by a loving and omnipotent God.

Despite the fact that leading process theists have devoted a substantial part of their writings to the discussion of evil, we find publication after publication by philosophers on the problem of...

By this means, Hartshorne has paved the way for excitingly new possibilities for contemporary theological grappling with the age - old problem of evil.

It is in coming to terms with the death of Jesus that we find an answer to our search for meaning, in face of the complex nature of finite existence and the problems raised by evil, suffering and death.

The basic problem to which Paul addresses himself in this passage is the prevalence of sin and evil in the world created good by God.

By 1983, John Hick had included, in his justly influential introduction to the philosophy of religion, process theodicy as one of three main Christian responses to the problem of evil (Hick 41; Griffin, Evilevil (Hick 41; Griffin, EvilEvil 1).

The CENTURY addressed other personal sins and moral failings, regularly speaking to the problems caused by lax divorce laws, and occasionally writing about the evils of gambling, tobacco, and the «sex consciousness» that would accompany the «vociferous demand for the teaching of sex hygiene» in public schools.

I believe that we can illuminate the problem of evil not only by recognizing that there are other creative agents of action (a reinterpretation of the omnipotence of God) but also by recognizing that destructiveness is an essential part of creativity (a reinterpretation of the goodness of God).

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

(Grand Rapids, MI: Zondervan, 1997); E. W. Kenyon, In His Presence: The Secret of Prayer (Kenyon Publishing Society, 1999); E. W. Kenyon, Jesus the Healer (Kenyon Gospel Publishing Society, 2000); E. W. Kenyon, The Hidden Man (WA: Kenyon Publishing Society, 1998); E. W. Kenyon, The Wonderful Name of Jesus (Kenyon's Gospel Publishing Society, 1998); John Baker, Celebrate Recovery (CA: Celebrate Recovery Books, 1994); Bob and Pauline Bartosch, Overcomers Outreach: A Bridge to Recovery (La Habra, CA: Overcomers Outreach, 1994); Cathy Burns, Alcoholics Anonymous Unmasked (PA: Sharing, 1991); Cal Chambers, Two Tracks - One Goal (British Columbia: Credo Publishing Corporation, 1992); Martin M. Davis, The Gospel and the Twelve Steps (San Diego, CA: RPI Publishing Inc., 1993); Len C. Freeland, author of Chapter 28, «The Salvation Army» in (Alcoholism: The Total Treatment Approach, edited by Ronald J. Catanzaro IL: Charles C. Thomas Publisher, 1968); Mark H. Graeser, John A. Lynn, John W. Schoenheit, Don't Blame God: A Biblical Answer to the Problem of Evil, Sin and Suffering.

Of course, he is by no means unaware of such difficulties, as is clear from the admission already cited and clearer still from his statement elsewhere, that, as compared with the traditional problem of evil, «there are other difficulties in theism» that he at least finds «more formidable.&raquOf course, he is by no means unaware of such difficulties, as is clear from the admission already cited and clearer still from his statement elsewhere, that, as compared with the traditional problem of evil, «there are other difficulties in theism» that he at least finds «more formidable.&raquof such difficulties, as is clear from the admission already cited and clearer still from his statement elsewhere, that, as compared with the traditional problem of evil, «there are other difficulties in theism» that he at least finds «more formidable.&raquof evil, «there are other difficulties in theism» that he at least finds «more formidable.»

Original Sin then - that overlooked but vital doctrine of the reality of our state, and the introduction into the material universe for the first time of «the problem of evil» - teaches the rupturing of that living, holy communion of good by which, from the first pair, men were to minister life and fulfilment to one another through Christ.

Process theism, by relinquishing the claim that God could completely control the world in order to overcome the problem of present evil, can not have this traditional assurance about the future.

One has heard of a certain seminary professor who teaches his students that «God can not be called almighty because of the problem posed by evil, but unsurpassable, yes, certainly».

The great problems of history with which we must come to terms tend to appear to us not as members of a chain organically tied to the past and growing into the future, but as cataclysmic interruptions of the normalcy of peace and harmony, occasioned by evil men and evil institutions.

And the problem of evil, he contends, can be defeated by identifying validity or soundness problems or even by appealing to the fact that «experts think it is unsound, or that the experts are evenly divided as to its soundness» (PP 3: 312).

To him, man's root problem was his existence in evil matter ruled by a heartless law of tooth and fang.

Accordingly, since the purpose of Griffin's goal is not simply to defend his own approach to the problem of evil but to argue that «the [defensive] strategy proposed by Plantinga is inadequate» (ER 47), the fact that Griffin has misidentified the basis for Plantinga's position is significant.

I knew the «Christian response» to the Problem of Evil like the back of my hand, but it somehow didn't make as much sense in India, where I struggled to understand why so many children had been orphaned by AIDS.

Whatever else might be the explanation of the mystery, it was not to be found in blaming a prince of darkness, a kind of second deity and god of evil, as though by thrusting back the problem to such a personage the problem itself could be even a little solved.

The problem is not guns... its that our society has fallen away from God And there is a lot of sin and evil which is perpetuated by a generation that has little time for God

(Malachi 2:17) found an eloquent voice, and the spiritual insights by which the seers of Israel had tried to illumine the age - long problem of evil faced derisive denial.

(See H. V. Williams Jackson: «Ahriman» in Encyclopædia of Religion and Ethics, edited by James Hastings) The problem of evil was thus carried back to a precedent, continuous conflict in the cosmos, with God and his attendant hosts of angels contending against the prince of darkness and his devils.

Whitehead, then, was aware of the manner by which solutions to the problem of evil can minimize evil as a way to make it compatible with the reality of a just and omnipotent God.

From the perspective of process theology, Haught also addresses the problem of evil as amplified by evolutionary thought, with its eons of struggle and extinction.

(See the Problem of Evil in Process Theism and Classical Free - Will Theism by William Hasker; Traditional Free Will Theodicy and Process Theodicy: Hasker's Claim for Parity; «Bitten to Death by Ducks»: A Reply to Griffin; On Hasker's Defense of his Parity Claim by David Ray Griffin (see www.religion-online.org.)

Here, the advantage of using a fictional approach is that we become quite close to the characters affected by the «Problem of Evil» and so we are less inclined to resort to our theological expertise in explaining it away.

Success achieved by good means can be overlooked ethically, but success by means of evil poses problems.

In the light of this broader description of evil we should reformulate the theodicy problem so as to ask not only about the justification of disorder in a world created by an allegedly all - good and all - powerful God, but also about a world that seemingly can not exist apart from an intrinsic adventurousness.