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The Bible contains numerous examples of God inflicting evil, both in the form of moral evil resulting from "man's sinful inclinations" and the physical evil of suffering. [12] These two biblical uses of the word evil parallel the Oxford English Dictionary 's definitions of the word as (a) "morally evil" and (b) "discomfort, pain, or trouble."
Sight of God's supernatural works and retribution would militate against faith in God's Word. [5] William Lane Craig says, in Paul's view, God's properties, his eternal power and deity, are clearly revealed in creation, so that people who fail to believe in an eternal, powerful creator of the world are without excuse. Indeed, Paul says that ...
Molinists have responded to this objection by noting that scripture contains examples of God's foreknowledge of evil acts. For example, the Israelites forsaking God, or Peter's denial of Christ, are both examples of what one would call overt acts of sin. Yet, according to opponents of Molinism, God is actively bringing about these overt acts of ...
For example, in his Sinners in the Hands of an Angry God (1741), the revivalist Christian preacher Jonathan Edwards describes a God full of vengeful rage and contempt. 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 ...
One standard of sufficient reason for allowing evil is by asserting that God allows an evil in order to prevent a greater evil or cause a greater good. [145] Pointless evil, then, is an evil that does not meet this standard; it is an evil God permitted where there is no outweighing good or greater evil. The existence of such pointless evils ...
Much of post-Holocaust theology, especially in Judaic theological circles, is devoted to a rethinking of God's goodness. Examples include the work of David R. Blumenthal, author of Facing the Abusing God (1993) and John K. Roth, whose essay "A Theodicy of Protest" is included in Encountering Evil: Live Options in Theodicy (1982):
The Augustinian theodicy asserts that God created the world ex nihilo (out of nothing), but maintains that God did not create evil and is not responsible for its occurrence. [4] Evil is not attributed existence in its own right, but is described as the privation of good – the corruption of God's good creation. [5]
Numerous variations of theodicy have been proposed which all maintain that, while evil exists, God is either not responsible for creating evil, or he is not guilty for creating evil. Typically, the Irenaean theodicy asserts that the world is the best of all possible worlds because it allows humans to fully develop.