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Karen Kilby explores the doctrine of the Trinity and issues of evil, suffering and sin. She offers a critique of the lack of respect for mystery found in the most popular Trinitarian thinking of our time. Kilby gives an apophatic reading of Aquinas on the Trinity and offers a distinct next step in the sequence on the Trinity – the appeal of social doctrines of the Trinity lies principally in their ecclesial and political relevance. She engages with Miroslav Volf's famous 'The Trinity is our social program' essay and addresses the question of what an alternative politics of an apophatic theology of the Trinity might look like. The essays explore the question of theodicy and argue that evil poses a question to Christians and Christian's theology which can neither be answered nor dismissed. Kilby argues that Christians must live with this mystery, this lack of resolution, rather than trying to diminish the gravity of evil, or allowing evil to dictate their conception of God's goodness or power. By offering a critical reading of Hans Urs von Balthasar and Julian of Norwich she explores the question of whether Christianity can avoid giving a positive valuation to suffering, and concludes the two represent two different strands within the Christian tradition in relation to thought on suffering.
Karen Kilby explores the doctrine of the Trinity and issues of evil, suffering and sin. She offers a critique of the lack of respect for mystery found in the most popular Trinitarian thinking of our time. Kilby gives an apophatic reading of Aquinas on the Trinity and offers a distinct next step in the sequence on the Trinity – the appeal of social doctrines of the Trinity lies principally in their ecclesial and political relevance. She engages with Miroslav Volf's famous 'The Trinity is our social program' essay and addresses the question of what an alternative politics of an apophatic theology of the Trinity might look like. The essays explore the question of theodicy and argue that evil poses a question to Christians and Christian's theology which can neither be answered nor dismissed. Kilby argues that Christians must live with this mystery, this lack of resolution, rather than trying to diminish the gravity of evil, or allowing evil to dictate their conception of God's goodness or power. By offering a critical reading of Hans Urs von Balthasar and Julian of Norwich she explores the question of whether Christianity can avoid giving a positive valuation to suffering, and concludes the two represent two different strands within the Christian tradition in relation to thought on suffering.
Work. Family. Church. Exercise. Sleep. The list of demands on our time seems to be never ending. It can leave you feeling a little guilty--like you should always be doing one more thing. Rather than sharing better time-management tips to squeeze more hours out of the day, Kelly Kapic takes a different approach in You're Only Human. He offers a better way to make peace with the fact that God didn't create us to do it all. Kapic explores the theology behind seeing our human limitations as a gift rather than a deficiency. He lays out a path to holistic living with healthy self-understanding, life-giving relationships, and meaningful contributions to the world. He frees us from confusing our limitations with sin and instead invites us to rest in the joy and relief of knowing that God can use our limitations to foster freedom, joy, growth, and community. Readers will emerge better equipped to cultivate a life that fosters gratitude, rest, and faithful service to God.
Herbert McCabe was one of the most original and creative theologians of recent years. Continuum has published numerous volumes of unpublished typescripts left behind by him following his untimely death in 2001. This book is the sixth to appear. McCabe was deeply immersed in the philosophical theology of St Thomas Aquinas and was responsible in part for the notable revival of interest in the thought of Aquinas in our time. Here he tackles the problem of evil by focusing and commenting on what Aquinas said about it. What should we mean by words such as 'good', 'bad', 'being', 'cause', 'creation', and 'God'? These are McCabe's main questions. In seeking to answer them he demonstrates why it cannot be shown that evil disproves God's existence. He also explains how we can rightly think of evil in a world made by God. McCabe's approach to God and evil is refreshingly unconventional given much that has been said about it of late. Yet it is also very traditional. It will interest and inform anyone seriously interested in the topic.
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.
One of the most profound problems that theologians are called on to address is the presence of evil and suffering in the world, and how this can be reconciled with the assertion of an omnipotent and morally perfect God. This book begins by showing how the problem of evil has been inextricably bound up with the problematic deity created by the philosophical theism of the Enlightenment and perpetuated ever since, demonstrating how contemporary theodicists have failed to perceive the historical and cultural determinants which affect their theorizing. Dr. Surin argues that thinking on the problem of evil consists of two fundamental perspectives. He labels these the theoretical and the practical approaches and examines the work of a number of theologians who typify each. Alvin Plantinga, Richard Swinburne, the process theologians, and John Hick exemplify the theoretical approach; Dorothee Soelle, Jurgen Moltmann, and P. T. Forsyth the practical. He uses the views of Dostoevsky's character Ivan Karamazov and the protagonists in Elie Wiesel's writing as a paradigm for evaluating the two approaches, and concludes that only the practical approach has the merit of both rooting itself in the realities of human suffering, and grounding itself in the fundamental rule of what he calls an adequate grammar of salvation, namely that God justifies himself by justifying sinners on the cross. Finally, Dr. Surin explores this grammar of the notion of an incarnate salvation with particular reference to the need for a messianic and practical solidarity with those who are afflicted. This thought-provoking book will serve both as an introduction to those new to the ideas of theodicy, and as a stimulating essay for those dissatisfied with conventional studies of theology and the problem of evil.
One of our most important political theorists pulls the philosophical rug out from under modern liberalism, then tries to place it on a more secure footing. We think of modern liberalism as the novel product of a world reinvented on a secular basis after 1945. In The Theology of Liberalism, one of the country’s most important political theorists argues that we could hardly be more wrong. Eric Nelson contends that the tradition of liberal political philosophy founded by John Rawls is, however unwittingly, the product of ancient theological debates about justice and evil. Once we understand this, he suggests, we can recognize the deep incoherence of various forms of liberal political philosophy that have emerged in Rawls’s wake. Nelson starts by noting that today’s liberal political philosophers treat the unequal distribution of social and natural advantages as morally arbitrary. This arbitrariness, they claim, diminishes our moral responsibility for our actions. Some even argue that we are not morally responsible when our own choices and efforts produce inequalities. In defending such views, Nelson writes, modern liberals have implicitly taken up positions in an age-old debate about whether the nature of the created world is consistent with the justice of God. Strikingly, their commitments diverge sharply from those of their proto-liberal predecessors, who rejected the notion of moral arbitrariness in favor of what was called Pelagianism—the view that beings created and judged by a just God must be capable of freedom and merit. Nelson reconstructs this earlier “liberal” position and shows that Rawls’s philosophy derived from his self-conscious repudiation of Pelagianism. In closing, Nelson sketches a way out of the argumentative maze for liberals who wish to emerge with commitments to freedom and equality intact.
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.
"Theodicy" is a book of philosophy by the German polymath Gottfried Leibniz published in 1710, whose optimistic approach to the problem of evil is thought to have inspired Voltaire's "Candide". Much of the work consists of a response to the ideas of the French philosopher Pierre Bayle, with whom Leibniz carried on a debate for many years. The "Theodicy" tries to justify the apparent imperfections of the world by claiming that it is optimal among all possible worlds. It must be the best possible and most balanced world, because it was created by an all powerful and all knowing God, who would not choose to create an imperfect world if a better world could be known to him or possible to exist. In effect, apparent flaws that can be identified in this world must exist in every possible world, because otherwise God would have chosen to create the world that excluded those flaws. Leibniz distinguishes three forms of evil: moral, physical, and metaphysical. Moral evil is sin, physical evil is pain, and metaphysical evil is limitation. God permits moral and physical evil for the sake of greater goods, and metaphysical evil is unavoidable since any created universe must necessarily fall short of God's absolute perfection.
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