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Lewis's trilemma is an apologetic argument traditionally used to argue for the divinity of Jesus by postulating that the only alternatives were that he was evil or mad. [1] One version was popularized by University of Oxford literary scholar and writer C. S. Lewis in a BBC radio talk and in his writings.
The logical argument from evil argued by J. L. Mackie, and to which the free-will defense responds, is an argument against the existence of God based on the idea that a logical contradiction exists between four theological tenets often attributes to God. Specifically, the argument from evil asserts that the following set of propositions are, by ...
Some arguments against the existence of God focus on the supposed incoherence of humankind possessing free will and God's omniscience. These arguments are deeply concerned with the implications of predestination. Noted Jewish philosopher Moses Maimonides described the conflict between divine omnipotence and his creation's person's free will, in ...
The logical form of the argument tries to show a logical impossibility in the coexistence of a god and evil, [2] [10] while the evidential form tries to show that given the evil in the world, it is improbable that there is an omnipotent, omniscient, and a wholly good god. [3]
Satan caused Adam and Eve to disobey God, and humanity subsequently became participants in a challenge involving the competing claims of Jehovah and Satan to universal sovereignty. [58] Other angels who sided with Satan became demons. God's subsequent tolerance of evil is explained in part by the value of free will.
Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, [citation needed] the only being that is not hindered by or dependent on ...
The evil God challenge demands explanations for why belief in an all-powerful all-good God is significantly more reasonable than belief in an all powerful all-evil God. Most of the popular arguments for the existence of God give no clue to his moral character and thus appear, in isolation, to work just as well in support of an evil God as a ...
The City of God against the Pagans. Translation by R. W. Dyson. New York: Cambridge University Press, 1998. ISBN 0-521-46475-7; The City of God. Translation by Henry Bettenson. Harmondsworth, England: Penguin Books, 1972. The City of God: Volumes XVI–XVIII Translation by Eva Matthews Sanford with William M. Green. Loeb Classical Library 415 ...