Defending God: Biblical Responses to the Problem of Evil - download pdf or read online

By James L. Crenshaw

ISBN-10: 0195140028

ISBN-13: 9780195140026

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.

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Extra resources for Defending God: Biblical Responses to the Problem of Evil

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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.

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Defending God: Biblical Responses to the Problem of Evil by James L. Crenshaw


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