By James L. Crenshaw
Within the historical close to East, whilst the gods detected gross impropriety of their ranks, they subjected their very own to trial. while mortals suspect their gods of wrongdoing, have they got the precise to place them on trial? What lies at the back of the human recreation to impose ethical criteria of habit at the gods? is that this attempt an act of conceitedness, as Kant recommended, or a way of retaining theological discourse sincere? it really is this question James Crenshaw seeks to handle during this wide-ranging learn of historical theodicies. Crenshaw has been writing approximately and puzzling over the problem of theodicy - the human attempt to justify the methods of the gods or God - for a few years. during this quantity he provides a synthesis of his principles in this perennially thorny factor. the outcome sheds new mild at the background of the human fight with this intractable challenge.
Read Online or Download Defending God: Biblical Responses to the Problem of Evil PDF
Similar religious studies & reference books
During this smart and unique examine the USA and non secular freedom, Robert C. Fuller introduces us to non secular revolutionaries who, in very particular methods, formed American spiritual culture and fought to set up new kinds of spirituality. Chronological in scope, non secular Revolutionaries takes us from Puritanism and Calvinism in America's colonial interval to present-day trust platforms.
The interdict was once a massive and widespread occasion in medieval society. It was once an ecclesiastical sanction which had the influence of last church buildings and postponing non secular providers. usually imposed on a whole group simply because its leaders had violated the rights and legislation of the Church, popes exploited it as a political weapon of their conflicts with secular rulers in the course of the 13th century.
For almost thousand years Paul's recommendation on the finish of one Corinthians 15 that God could be 'all in all' has appealed to people who carry a 'wider wish' that finally nobody could be misplaced from God's love. essentially, such desire for common salvation is at variance with so much Christian culture, which has emphasised the prospect, or simple task, of everlasting hell.
Starting from the proposition that prayer is a subject matter that happens all through Lacoste's writing, and utilizing this proposition as a heuristic in which to view, interpret and critique his proposal, this e-book examines Lacoste's position amid either the new ""theological turn"" in French suggestion and the publish warfare emergence of los angeles nouvelle théologie.
Extra resources for Defending God: Biblical Responses to the Problem of Evil
The identity of the two is explained by the legendary story about Jacob’s encounter with a mysterious adversary in the night (Gen 32:29, “You will no longer be called Jacob, but Israel”). For an unknown reason, this psalm has been duplicated in the Psalter, appearing also, with slight changes, as Psalm 53. Was the issue with which it wrestles, practical atheism, of such pressing concern that those who compiled Books 1 and 2 chose to include the same psalm twice? If the collection of psalms that have substituted the name Elohim for YHWH contains an earlier group that originated in the northern kingdom, as some interpreters think, Psalm 53 may actually be older than Psalm 14.
Precisely this: Any delay in punishing the perpetrators of violence only encourages them to throw off all restraint. Seeing no evidence that a supernatural being watches over humankind and decisively punishes those who act wantonly, persons inclined to proﬁt from others’ weakness nat- the atheistic answer: abandoning the quest 31 urally conclude that no such deity exists. At least, they give that impression to external observers like the poet, who offers readers insight into his own tormented mind.
What new insight merits such an opening line? If what follows, le’iti’el le’iti’el we’ukal, actually means “There is no God, there is no God, and I am exhausted,” the message lives up to its stunning introduction. ”40 The last of these readings has the least to commend it, inasmuch as it turns the language into gibberish. Why would anyone address two persons in this manner, mentioning one of them twice? Who are these individuals, and why would Agur single them out as worthy of attention? Equally unpersuasive is the reading that has Agur make a self-evident concession that he is not God.
Defending God: Biblical Responses to the Problem of Evil by James L. Crenshaw