This revision of the argument from evil, however, introduces into it a point of weakness: though it is obvious that some evil exists, it is less obvious that any unjustified evil exists; unexplained evil, yes, but unjustified? Every event has unforeseeable consequences; a butterfly flapping its wings on one side the pacific can cause a hurricane to strike on the other, and a single word of encouragement or rebuke can make or break someone’s life. It is impossible for us to know, in our finitude, the full consequences of any given event. It is therefore impossible for us to know, with any degree of certainty, whether any given instance of suffering is unjustified, or whether it serves some greater purpose.

The Logical and Emotional Problems of Evil - Andy …

Problem of Evil | Why Do People Blame God?

Suffering and the Problem of Evil - Patheos

The most weighty of the is the problem of evil. Of all the atheistic arguments, this is the one that has been around for longest, that has had the most words written about it, and that draws the most diverse responses from Christians.

The Problem of Evil - Existence of God

In brief, the problem is this: The traditional conception of God is as omniscient (all-knowing), omnipotent (all-powerful), and benevolent. This implies that if God exists then he knows how to, wants to, and is able to prevent all suffering. If such a God existed, though, then he actually would prevent all suffering. Suffering, though, is a familiar part of the world around us; it has not been prevented. There is, therefore, no omniscient, omnipotent, and benevolent God.

The Problem of Evil

Great Theosophical teachings of Annie Besant and C.W. Leadbeater

A. Is God the source of human "suffering"?
1. God is the efficient cause of all things, but not the blameworthy cause of evil. Is suffering evil?
2. To permit suffering is not to take pleasure in it
Ezek. 18:32 - "I have no pleasure in the death of anyone..."
3. Is suffering the result of God's punishment or retribution?
Gen. 3:16-19 - "in pain you shall bring forth sorrow you shall eat..."
Exod. 7-12 - plagues of God upon Egypt
I Cor. 11:29,30 - "judgment to oneself, if do not judge the body rightly
4. Is suffering the will of God? Does He orchestrate suffering?
Job 2:10 - "shall we accept good from God and not accept adversity?"
Jere. 32:42 - "I brought all this calamity on this people"
Amos 3:6 - "if a calamity occurs in a city, has not the Lord done it?"
I Pet 3:17 - "if God should will it so, that you suffer for doing right"
I Pet. 4:19 - "those who suffer according to the will of God"
5. Does God push the misfortune buttons? dented fender, clogged sink, heart attack?
B. Is Satan the source of human "suffering"?
Job 2:6 - "the Lord said to Satan, 'Behold, he is in your power...'"
Rev. 2:10 - "Do not fear what you are about to suffer. The devil is about to cast some of you into prison..."
C. Is suffering self-inflicted? Is suffering a result of the free choice of human sin? individually and/or collectively? Do we bring it upon ourselves? Is suffering the result of being bad or sinful?
Job - this was the advice of Job's counselors
Jn. 9:2,3 - "It was neither that this man sinned, nor his parents, but that the works of God might be displayed..."
D. Is suffering the fault of others? Is it the result of the sins of our fathers ? Hereditary suffering? Exod 20:5 - "I am a jealous God, visiting the iniquity of the fathers on the children, on the third and fourth generations..."
Lev. 26:39 - "because of the iniquities of their forefathers they will rot"
Jere 16:10,11 -"this because your forefathers forsook Me"
Is this why innocent children suffer? Are sufferers victims?
E. Is suffering the result of fate? bad luck? Murphy's Law?

Often, evil denotes profound immorality

Oneof the peculiarities of religion is certainly its frequently-odd use oflanguage, whether its insistence on using old forms of expression, itsfondness for stories (often mythological or fantastic in character), orits liking either for poetic expression or abstract terminology (e.g.,for prayer and theology, respectively). We turn then to thenatureof religious language, namely, the language employed in religion tospeakof the Sacred or to express or describe the experience ofbelievers. How does one describe the indescribable? Indeed, God or theDivineis "everything and yet is nothing" (in the words of John of theCross). The Divine is beyond all language--like a person to a westerner or anall-encompassingpower or entity to an easterner. Your textbook suggests that eventhe names of the Sacred reveal both a language and a conceptualizationproblem, for when we speak of the Sacred we hear of the following:"God,Brahman, Nirvana, Heaven, the kami"--all referring to the Sacred asseparateor "'set off' from ordinary experiences and relations" (58)--my language in class today was not as good as the above.

SUFFERING. An outline study of what the Bible says …

The manifold and complex destinies of men answer with rigid exactitude to the balance between the good and evil of their previous actions; and all is moving onward under the divine order towards the final consummation of glory.124.

Natural Theology | Appeared-to-Blogly

The critical thinking essay has you look at and contribute to a range of arguments rather than just one at a time. Critical thinking essays consider the strengths and weaknesses of various solutions to a problem or various answers to a question. It requires thinking ... not information reporting.