Sentences with phrase «problem of evil in»

I think that just about everyone would agree that these explanations fall short whenever we personally encounter the Problem of Evil in our lives and in the lives of our fellow human beings.

(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.)

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.

Whitehead's cosmology in general and his solution for the problem of evil in particular do not transform all evils into merely apparent evils.

Why there is the problem of evil in the world.

The biblical answer to the problem of evil in human history is a radical answer, precisely because human evil is recognized as a much more stubborn fact than is realized in some modern versions of the Christian faith.

The problem of evil in such matters is not the intellectual question of why a good God lets these things happen.

The weight of the problem of evil in the black church was not located primarily in terms of God's need to justify himself in view of the presence of suffering in the world.

In her new book Women and Evil, Nell Noddings attempts to look at the problem of evil in a new light — a specifically feminine, or rather feminist, light.

The most common form of this phenomenon is the reaction to the problem of evil in its classical formulation.

Not exact matches

I have no problem with the concept of «do no evil» in business.

One problem is that we find ourselves back in the garden of Eden when the serpent said to Eve you will be wise like God knowing good and evil.

In his December 10, 2009, Nobel Peace Prize acceptance speech, President Barack Obama offered a vigorous defense of the just war tradition in response to problems of evil and injustice in the worlIn his December 10, 2009, Nobel Peace Prize acceptance speech, President Barack Obama offered a vigorous defense of the just war tradition in response to problems of evil and injustice in the worlin response to problems of evil and injustice in the worlin the world.

If the ability to do this is necessary for a viable theodicy as Griffin implies, it would seem to follow that it is in fact possible to answer the problem of evil within classical limits — i.e., without having to resort to Griffin's process conceptuality.

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....

I abandoned that when I realized most in that «organization» had THEIR heads in the sand, oblivious or uncaring about the problem of evil.

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.

It is worth pointing out in response that anyone who thinks Christians have never grappled with the problem of evil can never have noticed that the crucifix is the central symbol of Christian faith.

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

In Christianity the problem of evil, for example, is not an illusion which is to be escaped but the occasion for responsibility in this world, for struggle, and for ultimate victorIn Christianity the problem of evil, for example, is not an illusion which is to be escaped but the occasion for responsibility in this world, for struggle, and for ultimate victorin this world, for struggle, and for ultimate victory.

The problem is that the attackers no matter that they were a minority ot not, carried out that evil act in the name of a religion.

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

In so doing, as she recognizes, the reality of evil remains a serious problem.

Although my studies at these two schools introduced me to the scope and depth of Western thought on the issue of evil, the way in which the problem was defined was quite different from its definition in the black church.

Likewise, wrestle as we may with the problem of evil, the heart of the matter is found in the great refrain of this Genesis story after the account of each «day» of creation, which says, «And God saw that it was good.»

Christian Century reviewers also disagreed: Samuel Terrien thought that J. B. presented «modern man's reaction to the problem of evil without the category of faith in a loving God» (January 7, 1959, p. 9); Tom F. Driver found the play afflicted with «a sort of theological schizophrenia,» divided between its religious and humanistic dimensions (January 7, 1959.

This point about freedom is a standard ingredient in Whiteheadian discussions of the problem of evil.

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.

Buber's philosophy of dialogue has made possible a new understanding of the problem of evil because it has reaffirmed the basic significance of the personal relation between the Absolute, the world, and man as against the tendency to submerge man in a mechanistic universe or to reduce God to an impersonal and indirect first cause, an abstract monistic absolute, or an immanent vital force.

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 deviIn 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 deviin the world (its metaphysical status being somewhat cloudy), or a forthright reinstatement of the existence of a personal devil.

A third area in which we need very much more of theological preaching is the deeper and more serious aspect of the problem of evil, namely, sin.

Yet the reality underlying the problem of evil is present all the time and in intensified form.

In theology and philosophy the problem of evil is ordinarily treated under the two headings of natural and moral evil.

The problem of evil is significant not primarily because of one's conscious concept of evil but because of the total attitude expressed in the whole of one's life and thought.

In the Preface to Images of Good and Evil Buber writes that he has been preoccupied with the problem of evil since his yoEvil Buber writes that he has been preoccupied with the problem of evil since his yoevil since his youth.

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.

in The Southern Journal of Philosophy, 17, 1 (1979), 133 - 143; and «An Aesthetic Solution to the Problem of Evil,» in International Journal for Philosophy of Religion, 35 (1994), 21 - 37.

The theological postures of Kaplan and Whitehead have the virtue of undercutting the problem of evil, for the problem only arises in acute form if God is conceived of as omnipotent — a view which both Whitehead and Kaplan repudiate.

In Israel, the pull toward disobedience required a doctrine of a tempter, and the injustices of life confronted man with an insoluble problem of evil.

The Christian has found in the cross the key to the problem of the tragic element of evil which comes to light in man's inhumanity to man, war, oppression, hatred, greed and famine.

Both thinkers adamantly reject the concept of Divine omnipotence, in part due to their acute sensitivity to the problem of evil.

And so again: «Whitehead does not give a satisfactory solution to the problem of evil because he has not shown that God is good in the important sense that he cherishes individuals and their values» (p. 50).

The final problem for the progressive view is that of the actual fact of the persistence of evil in all the structures of human history.

Ely's more detailed analysis and discussion of the religious aspects of Whitehead's God pertain to three central problems as they function in Whitehead's thought: [1) the preservation of values (God's consequent or concrete nature); (2) the transmutation of evil into good (which includes the problems of evil and God's goodness); and (3) the problem of the relation of God's goodness and the preservation of the individual as such.

You can find out my replies to all these verses in God of the Possible, Satan and the Problem of Evil or reknew.org (the Q & A section).

The problem of modern man is not that of finding deliverance from the unseen powers of evil, or from the burden of guilt, but is the search for meaning in human existence.

Whitehead's metaphysical system led to Hartshorne's exploring the theological implications surrounding the problem of evil and the necessity to reinterpret the omnipotence of God as understood in Thomism.

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.