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Religious responses to the problem of evil are concerned with reconciling the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. [ 1 ] [ 2 ] An argument that attempts to resolve the problem of evil is known as a theodicy .
Manichaeism (/ ˌ m æ n ɪ ˈ k iː ɪ z əm /; [4] in Persian: آئین مانی Āʾīn-ī Mānī; Chinese: 摩尼教; pinyin: Móníjiào) is a former major world religion, [5] founded in the 3rd century CE by the Parthian [6] prophet Mani (216–274 CE), in the Sasanian Empire.
The status of life as a human, at first is seen as very important. In the hierarchy of Buddhist cosmology it is low but not entirely at the bottom. It is not intrinsically marked by extremes of happiness or suffering, but all the states of consciousness in the universe, from hellish suffering to divine joy to serene tranquility can be experienced within the human world.
In philosophy, religion, and psychology, "good and evil" is a common dichotomy. In religions with Manichaean and Abrahamic influence, evil is perceived as the dualistic antagonistic opposite of good , in which good should prevail and evil should be defeated.
Besides the philosophy of religion, the problem of evil is also important to the fields of theology and ethics. There are also many discussions of evil and associated problems in other philosophical fields, such as secular ethics, [5] [6] [7] and evolutionary ethics. [8] [9] But as usually understood, the problem of evil is posed in a ...
The evil God challenge is a philosophical thought experiment.The challenge is to explain why an all-good God is more likely than an all-evil God. Those who advance this challenge assert that, unless there is a satisfactory answer to the challenge, there is no reason to accept that God is good or can provide moral guidance.
However, Edwards' theology presumes a God whose vengeance and contempt are directed toward evil and its manifestation in fallen humanity. To Edwards, a deity that ignores moral corruption or shows indifference to evil would be closer to the deity espoused by dystheism, that is, evil, because justice is an extension of love and moral goodness.
Religious ecstasy-type madness was interpreted as good by early Christians, in the Platonic sense. Yet, as Greek philosophy went out of favor in Christian theology, so did these ideas. In the age of Renaissance, charismatic madness regained interest and popular imagination, as did the Platonic proposal of four types of "good madness". [12]