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Irenaeus argued that for humans to have free will, God must be at an epistemic distance (or intellectual distance) from humans, far enough that belief in God remains a free choice. [15] As Irenaeus said, "there is no coercion with God, but a good will [towards us] is present with Him continually". [16]
Hick references the earlier view found in the writings of Irenaeus, [48]: 2 and in other Eastern writers including Origen [49] and Gregory of Nyssa, [50] arguing that “eternal pain [and] unending torment” would render any “Christian theodicy impossible" as it would instantiate an evil that was able to thwart God's benevolence and power.
Irenaeus (/ ɪ r ɪ ˈ n eɪ ə s / or / ˌ aɪ r ɪ ˈ n iː ə s /; Ancient Greek: Εἰρηναῖος, romanized: Eirēnaîos; c. 122 – c. 202 AD) [4] was a Greek bishop noted for his role in guiding and expanding Christian communities in the southern regions of present-day France and, more widely, for the development of Christian theology by combating heterodox or Gnostic ...
[86]: 38 Leibniz introduced the term theodicy in his 1710 work Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal ("Theodicic Essays on the Benevolence of God, the Free will of man, and the Origin of Evil") where he argued that this is the best of all possible worlds that God could have created.
Another definition of theodicy is the vindication of divine goodness and providence in view of the existence of evil. The word theodicy derives from the Greek words Θεός, Theos and δίκη, dikē. Theos is translated "God" and dikē can be translated as either "trial" or "judgement". [5] Thus, 'theodicy' literally means "justifying God". [6]
Leibniz claims that God's choice is caused not only by its being the most reasonable, but also by God's perfect goodness, a traditional claim about God which Leibniz accepted. [2] [b] As Leibniz says in §55, God's goodness causes him to produce the best world. Hence, the best possible world, or "greatest good" as Leibniz called it in this work ...
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.
According to Irenaeus, this verse was used by the Gnostics to argue that "the handiwork of God is not saved." [19] Irenaeus also polemicized against Marcion of Sinope, who preached that the creator God of the Hebrew Bible and the Father of Jesus Christ were two different Gods. Irenaeus argues that the same God who sent Jesus to the Earth also ...