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The Augustinian theodicy is a response to the evidential problem of evil, [2] which raises the concern that if God is omnipotent and omnibenevolent, there should be no evil in the world. Evidence of evil can call into question God's nature or his existence – he is either not omnipotent, not benevolent, or does not exist. [ 3 ]
Thomas Aquinas suggested the afterlife theodicy to address the problem of evil and to justify the existence of evil. [170] The premise behind this theodicy is that the afterlife is unending, human life is short, and God allows evil and suffering in order to judge and grant everlasting heaven or hell based on human moral actions and human suffering.
Islamic scholars in the medieval and modern era have tried to reconcile the problem of evil with the afterlife theodicy. [90] [91] [92] According to Nursi, the temporal world has many evils such as the destruction of Ottoman Empire and its substitution with secularism, and such evils are impossible to understand unless there is an afterlife. [90]
The contrast theodicy holds that evil is needed to enable people to appreciate or understand good. The warning theodicy rationalizes evil as God's warning to people to mend their ways. A defence has been proposed by the American philosopher Alvin Plantinga, which is focused on showing the logical possibility of God's existence.
The absence of good (Latin: privatio boni), also known as the privation theory of evil, [1] is a theological and philosophical doctrine that evil, unlike good, is insubstantial, so that thinking of it as an entity is misleading. Instead, evil is rather the absence, or lack ("privation"), of good.
Augustine rejected the notion that evil exists in itself, proposing instead that it is a privation of (or falling away from) good, and a corruption of nature. [55] He wrote that "evil has no positive nature; but the loss of good has received the name 'evil.'" [ 56 ] Both moral and natural evil occurs, Augustine argued, owing to an evil use of ...
Alvin Plantinga's free-will defense is a logical argument developed by the American analytic philosopher Alvin Plantinga and published in its final version in his 1977 book God, Freedom, and Evil. [1] Plantinga's argument is a defense against the logical problem of evil as formulated by the philosopher J. L. Mackie beginning in 1955.
The Irenaean theodicy is a Christian theodicy (a response to the problem of evil). It defends the probability of an omnipotent and omnibenevolent (all-powerful and perfectly loving) God in the face of evidence of evil in the world.