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Similarly, it is possible to understand our experiences of evil in the language of the Book of Job, of love in the language of the Gospel of John, and of sin and redemption in the language of Paul's epistles.
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In other words, he is not saying that our experience of evil is unreal.
This is an almost classic response to the experience of evil; and in its wake, new theodicies may one day start to replace the old.
The experience of evil and the experience of being in hell are what are offered by this devastating and terrifying film by László Nemes, set in the Auschwitz II-Birkenau death camp in 1944.
We saw last week that Augustine tries to reconcile belief in God and our experience of evil by arguing that evil is not a positive force, but the privation of goodness.
And although it's rare that a populist, barely there bio-musical like "Chaplin" has any relationship to a serious dramatic narrative, the shows share a flaw: they fail to give any real sense of their heroes' experience of evil.
Instead of seeking reasons why a good God might permit evil, philosophy should seek an explanation of how God might "make good" on evil -- that is, not only balancing each individual's suffering with some greater good for that person, as in heavenly reward, for example, but also integrating the experience of evil into each person's relation to God in some way that makes sense.
Hick proposed that human morality is developed through the experience of evil and argued that it is possible for humans to know God, but only if they choose to out of their own free will.
Second-century philosopher and theologian Irenaeus, after whom the theodicy is named, proposed a two-stage creation process in which humans require free will and the experience of evil to develop.
The result is a fascinating historical work, not simply because it's about the formative war experiences of an evil dictator.
Swinburne argued that humans must have first hand experience of natural evil in order to understand the consequences of moral evil and that for God to give humans moral free will, he must allow human suffering.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com