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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."
Exodus 17:1–7 (and the book of Job) characterize suffering as testing and speak of God's right to test human loyalty. 2 Corinthians 4:7–12 says human weakness during suffering reveals God's strength and that it is part of the believer's calling to embrace suffering in solidarity with Christ.
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] Concerning the evidential problem, many theodicies have been proposed ...
Karl Barth viewed the evil of human suffering as ultimately in the "control of divine providence". [89] Given this view, Barth deemed it impossible for humans to devise a theodicy that establishes "the idea of the goodness of God". [90] For Barth, only the crucifixion could establish the goodness of God.
The Irenaean theodicy is a response to the evidential problem of evil which raises the problem that, if an omnipotent and omnibenevolent (all-powerful and perfectly loving) God exists, there should be no evil in the world. Evidence of evil in the world would make the existence of God improbable. [7]
Framed this way, the suffering of Hell is caused by free will and something God could not have prevented; or worse still is caused by the lack of free will, as God's omniscience—His knowing/determining all that will ever happen in His creation, including human acts of good and evil—makes free will impossible and souls predestined, but God ...
Its object was to solve the problem of evil, that is, to reconcile the existence of evil and suffering in the world with the existence of a perfectly good, all-powerful and all-knowing God, who would seem required to prevent it; as such, the name comes from Leibniz's conceiving of the project as the vindication of God's justice, namely against ...
Natural evil (also non-moral or surd evil) is a term generally used in discussions of the problem of evil and theodicy that refers to states of affairs which, considered in themselves, are those that are part of the natural world, and so are independent of the intervention of a human agent.