Why do bad things happen, even to good people? If there is a God, why aren't God's existence and God's will for humans more apparent? And if God really does miracles for some people, why not for others? This book examines these three problems of evil – suffering, divine hiddenness, and unfairness if miracles happen as believers claim – to explore how different ideas of God's power relate to the problem of evil. Keller argues that as long as God is believed to be all-powerful, there are no adequate answers to these problems, nor is it enough for theists simply to claim that human ignorance makes these problems insoluble. Arguing that there are no good grounds for the belief that God is all-powerful, Keller instead defends the understanding of God and God's power found in process theism and shows how it makes possible an adequate solution to the problems of evil while providing a concept of God that is religiously adequate.
Why do bad things happen, even to good people? If there is a God, why aren't God's existence and God's will for humans more apparent? And if God really does miracles for some people, why not for others? This book examines these three problems of evil - suffering, divine hiddenness, and unfairness if miracles happen as believers claim - to explore how different ideas of God's power relate to the problem of evil.
The events that occur in the book of Job present readers with a profound question: "Why do the righteous suffer?" Although a direct answer to this question seems important, the book of Job does not set forth such a response. Job never learned the reasons for his suffering. In fact, when God finally confronted Job, he could only put his hand over his mouth and say nothing. His silence underscores the importance of trusting God's purposes in the midst of suffering, because suffering—like all other human experiences—is directed by perfect divine wisdom. In this study, pastor John MacArthur will guide you through an in-depth look at the defining themes and interpretative challenges in Job. Studies include close-up examinations of doctrinal themes such as God's Justice and "A Discourse on Human Frailty." —ABOUT THE SERIES— The MacArthur Bible Study series is designed to help you study the Word of God with guidance from widely respected pastor and author John MacArthur. Each guide provides intriguing examinations of the whole of Scripture by examining its parts and incorporates: Extensive, but straight-forward commentary on the text. Detailed observations on overriding themes, timelines, history, and context. Word and phrase studies to help you unlock the broader meaning and apply it to your life. Probing, interactive questions with plenty of space to write down your response and thoughts.
The baffling age-old question, if there is a good God, why is there evil in the world? has troubled ordinary people and great thinkers for centuries. God, Power, and Evil illuminates the issues by providing both a critical historical survey of theodicy as presented in the works of major Western philosophers and theologians--Plato, Aristotle, Plotinus, Augustine, Aquinas, Spinoza, Luther, Calvin, Leibniz, Barth, John Hick, James Ross, Fackenheim, Brunner, Berkeley, Albert Knudson, E. S. Brighton, and others--and a brilliant constructive statement of an understanding of theodicy written from the perspective of the process philosophical and theological thought inspired primarily by Alfred North Whitehead and Charles Hartshorne.
Contrary to what many philosophers believe, Calvinism neither makes the problem of evil worse nor is it obviously refuted by the presence of evil and suffering in our world. Or so most of the authors in this book claim. While Calvinism has enjoyed a resurgence in recent years amongst theologians and laypersons, many philosophers have yet to follow suit. The reason seems fairly clear: Calvinism, many think, cannot handle the problem of evil with the same kind of plausibility as other more popular views of the nature of God and the nature of God's relationship with His creation. This book seeks to challenge that untested assumption. With clarity and rigor, this collection of essays seeks to fill a significant hole in the literature on the problem of evil.
Gregory Boyd seeks to defend his scripturally grounded trinitarian warfare theod-icy with rigorous philosophical reflection and insights from human experience and scientific discovery.
When confronted by horrendous evil, even the most pious believer may question not only life's worth but also God's power and goodness. A distinguished philosopher and a practicing minister, Marilyn McCord Adams has written a highly original work on a fundamental dilemma of Christian thought—how to reconcile faith in God with the evils that afflict human beings. Adams argues that much of the discussion in analytic philosophy of religion over the last forty years has offered too narrow an understanding of the problem. The ground rules accepted for the discussion have usually led philosophers to avert their gaze from the worst—horrendous—evils and their devastating impact on human lives. They have agreed to debate the issue on the basis of religion-neutral values, and have focused on morals, an approach that—Adams claims—is inadequate for formulating and solving the problem of horrendous evils. She emphasizes instead the fruitfulness of other evaluative categories such as purity and defilement, honor and shame, and aesthetics. If redirected, philosophical reflection on evil can, Adams's book demonstrates, provide a valuable approach not only to theories of God and evil but also to pastoral care.
Provocative essays that seek “to turn the attention of analytic philosophy of religion on the problem of evil . . . towards advances in ethical theory” (Reading Religion). The contributors to this book—Marilyn McCord Adams, John Hare, Linda Zagzebski, Laura Garcia, Bruce Russell, Stephen Wykstra, and Stephen Maitzen—attended two University of Notre Dame conferences in which they addressed the thesis that there are yet untapped resources in ethical theory for affecting a more adequate solution to the problem of evil. The problem of evil has been an extremely active area of study in the philosophy of religion for many years. Until now, most sources have focused on logical, metaphysical, and epistemological issues, leaving moral questions as open territory. With the resources of ethical theory firmly in hand, this volume provides lively insight into this ageless philosophical issue. “These essays—and others—will be of primary interest to scholars working in analytic philosophy of religion from a self-consciously Christian standpoint, but its audience is not limited to such persons. The book offers illustrative examples of how scholars in philosophy of religion understand their aims and how they go about making their arguments . . . hopefully more work will follow this volume’s lead.”—Reading Religion “Recommended.”—Choice
Hurting people ask heart-felt questions about God and suffering. Some "answers" they receive appeal to mystery: “God’s ways are not our ways”. Some answers say God allows evil for a greater purpose. Some say evil is God's punishment. The usual answers fail. They don't support the truth that God loves everyone all the time. God Can't gives a believable answer to why a good and powerful God doesn't prevent evil. Author Thomas Jay Oord says God’s love is inherently uncontrolling. God loves everyone and everything, so God can't control anyone or anything. This means God cannot prevent evil singlehandedly. God can’t stop evildoers, whether human, animal, organism, or inanimate objects and forces. In God Can't, Oord gives a plausible reason why some are healed, but many others are not. God always works to heal everyone, but sometimes our bodies, organisms, or other creatures do not cooperate with God's healing work. Or the conditions of creation are not right for the healing God wants to do. Some people think God causes or allows suffering to teach us lessons or build our character. God Can't disagrees. Oord says God squeezes good from the evil God didn’t want in the first place. God uses pain and suffering without willing or even allowing it. Most people think God can overcome evil singlehandedly. In God Can't, Oord says God needs cooperation for love to reign now and later. This leads to a better view of the afterlife called “relentless love.” It rejects traditional ideas of heaven, hell, and annihilation. Relentless love holds to the possibility all creatures and all creation will respond to God’s love. God Can't is written in understandable language. As a world-renown theologian, Thomas Jay Oord brings credibility to the book’s radical ideas. He explains these ideas through true stories, illustrations, and scripture. God Can't is for those who want answers to tragedy, abuse, and other evils that make sense! What They're Saying... “If conventional notions of God make less and less sense to you, you’ll find Thomas Jay Oord’s new book a breath of fresh air. Simply put, “God Can’t” presents an understanding of God that thoughtful, ethical people can believe in.” -- Brian D. McLaren, author of The Great Spiritual Migration "I did not want this book to end. I wish Dr. Oord had written it 100 years ago, or 1000 years ago... To find your understanding of life and your love for God renewed, read this book." -- Dr. Karen Strand Winslow, Ph.D., Biblical and Jewish Studies Professor of Bible, Azusa Pacific University "As a clinical psychologist working with people in trauma, I owe Thomas Jay Oord an enormous debt of gratitude for recasting the so-called problem of evil in terms that are conceptually satisfying, theologically consistent, and pastorally liberating.” -- Dr Roger Bretherton- Principal Lecturer at the University of Lincoln (UK), Chair of the British Association of Christians in Psychology “Victims of trauma sometimes hear theological responses that imply their suffering is somehow “God’s will." A more careful theological reflection on the nature of the power of a God who is love can help. Oord gives us a clear and compelling alternative in this profoundly insightful and admirably concrete and accessible book.” -- Dr. Anna Case-Winters, Professor of Theology at McCormick Theological Seminary “I know of no book that speaks to suffering with the depth of theological sophistication and psychological sensitivity as God Can’t. This book is a rare combination of depth and accessibility, truly written for the wounded. I recommend it to my students, parishioners, and therapy clients.” -- Dr. Brad D. Strawn, Professor of the Integration of Psychology and Theology, Fuller Theological Seminary
