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Plantinga begins with the Leibnizian supposition that there were innumerable possible worlds, some with moral good but no moral evil, available to God before creation. [16]: 38 We live in the actual world (the world God actualized), but God could have chosen to create (actualize) any of the possibilities. The catch, Plantinga says, is that it ...
In the King James Version of the Bible the text reads: But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. The World English Bible translates the passage as: But let your ‘Yes’ be ‘Yes’ and your ‘No’ be ‘No.’ Whatever is more than these is of the evil one.
The text is unambiguous, the word here translated as evil is the same one routinely used to describe Satan himself. Heinrich Meyer suggests that the meaning is that his hearers, "as compared with God, are morally evil". [1] and Harold Fowler also suggests that Jesus might simply mean that all humans are evil when compared to the perfection of ...
Biblical scholar Walter Brueggemann observes that "theodicy is a constant concern of the entire Bible" [8] [9] and he describes theodicy, from the biblical perspective, as a subject that "concerns the question of God's goodness and power in a world that is manifestly marked by disorder and evil." [10] The Bible evokes a need for a theodicy by ...
Origen opposed the Valentinian view that suffering in the world is beyond God's grasp, and the devil is an independent actor. Therefore, the devil is only able to pursue evil as long as God allows. Evil has no ontological reality, but is defined by deficits or a lack of existence, in Origen's cosmology. Therefore, the devil is considered most ...
The Irenaean theodicy is a response to the evidential problem of evil which raises the problem that, if an omnipotent and omnibenevolent (all-powerful and perfectly loving) God exists, there should be no evil in the world. Evidence of evil in the world would make the existence of God improbable. [7]
Matthew 5:11 is the eleventh verse of the fifth chapter of the Gospel of Matthew in the New Testament.It is the ninth verse of the Sermon on the Mount.Some commentators consider this verse to be the beginning of the last Beatitude, [who?] but others disagree, [who?] seeing it as more of an expansion on the eighth and final Beatitude in the previous verse.
Matthew 6:34 is “Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.” It is the thirty-fourth, and final, verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.