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Journal articles on the topic 'Christian theodicy'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Metz, Johann Baptist. "Suffering from God: Theology as Theodicy." Pacifica: Australasian Theological Studies 5, no. 3 (1992): 274–87. http://dx.doi.org/10.1177/1030570x9200500303.

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The article argues that Christian theology has avoided asking questions about suffering that appears to come from God. The mystery of God has been tamed by philosophical positions, and the Israelite sense of poverty of spirit before God needs to be recaptured. Christian hope remains tied to an apocalyptic conscience and Christians must not hurriedly bypass the slowly dying cry of Jesus.

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2

Chae, Hyeok-Su. "Theodicy and Its Christian Educational Application." Theology and Praxis 63 (February 28, 2019): 389–418. http://dx.doi.org/10.14387/jkspth.2019.63.389.

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FRANKLIN RAUSCH. "SUFFERING HISTORY: COMPARATIVE CHRISTIAN THEODICY IN KOREA." Acta Koreana 19, no. 1 (2016): 69–97. http://dx.doi.org/10.18399/acta.2016.19.1.003.

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4

Silverman, Eric Jason, Elizabeth Hall, Jamie Aten, Laura Shannonhouse, and Jason McMartin. "Christian Lay Theodicy and The Cancer Experience." Journal of Analytic Theology 8 (September 21, 2020): 344–70. http://dx.doi.org/10.12978/jat.2020-8.1808-65001913.

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In philosophy of religion, there are few more frequently visited topics than the problem of evil, which has attracted considerable interest since the time of Epicurus (341-270 BCE). It is well known that the problem of evil involves responding to the apparent tension between 1) belief in the existence of a good, all powerful, all knowing God and 2) the existence of evil—such as personal suffering embodied in the experience of cancer. While a great deal has been written concerning abstract philosophical theories that academics use to explain the existence of evil, much less has been written abo

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Brewer, Keagan. "God’s Devils: Pragmatic Theodicy in Christian Responses to Ṣalāḥ al-Dīn’s Conquest of Jerusalem in 1187". Medieval Encounters 27, № 2 (2021): 125–64. http://dx.doi.org/10.1163/15700674-12340098.

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Abstract This paper considers Christian responses to the problem of evil following Ṣalāḥ al-Dīn’s conquest of Jerusalem. Among Catholics, Audita Tremendi offered the orthodox response that God was punishing Christian sin. However, the logical conclusion of this view is that the Muslims were agents of God despite being “evil” for having captured Jerusalem from Christians. Twelfth-century theologians believed that God could use demons in the service of good. In response to 1187, while many Christians portrayed the Muslims as evil, some expressed that they were divine agents. Meanwhile, others mu

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Stoeber, Michael. "Transformative suffering, destructive suffering and the question of abandoning theodicy." Studies in Religion/Sciences Religieuses 32, no. 4 (2003): 429–47. http://dx.doi.org/10.1177/000842980303200403.

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This paper defends the striving for a theoretical theodicy against the call of some contemporary theologians to abandon the practice altogether. Essential to the defense is a distinction I propose between the themes of "transformative suffering" and "destructive suffering." I respond especially to the views of Grace Jantzen and Kenneth Surin, suggesting how, in Christian theism, effective themes of theodicy would ground the hope for the healing and redemption of the victims of destructive suffering. In abandoning theodicy in principle, it remains unclear what would support this compassionate h

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Szwat-Gyłybowa, Grażyna, та Piotr Szymczak. "Kalin Yanakiev as a Writer of Apocrypha? Remarks on the Essay "Дебат върху теодицеята" ("A Debate on Theodicy")". Studia Ceranea 4 (30 грудня 2014): 219–31. http://dx.doi.org/10.18778/2084-140x.04.14.

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The article engages with the philosophical and theological notion of theodicy as formulated by Kalin Yanakiev in Дебат върху теодицеята (A Debate on Theodicy), an essay which appeared in Yanakiev’s book Философски опити върху самотата и надеждата (Philosophical Essays on Solitude and Hope,2008). The article uses the category of apocryphalness to analyse the ideas sparked off in Yanakiev’s work by a passage from Dostoevsky’s The Brothers Karamazov, along with a series of Yanakiev’ s philosophical and poetic images which are interpreted in the biblical and philosophical context. The article also

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Fettke, Steven M., and Michael L. Dusing. "A Practical Pentecostal Theodicy?" PNEUMA 38, no. 1-2 (2016): 160–79. http://dx.doi.org/10.1163/15700747-03801002.

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A common critique of Pentecostalism from other Christian traditions is that Pentecostals lack an adequate response to evil and chronic and unrelieved suffering. I will propose a response to evil and suffering that is not expressed solely in repeated calls to faith or in stark black and white terms of faith versus doubt. This essay will address the role of the pentecostal faith community in its social dimension in response to suffering. I will also suggest a “practical” pentecostal theodicy, one grounded in the stories of the outpouring of the Spirit in the book of Acts and in deep pastoral con

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Wielenberg, Erik J. "In Defence of C.S. Lewis' Soul-Making Theodicy: A Reply to Wolterstorff." Journal of Inklings Studies 9, no. 2 (2019): 192–99. http://dx.doi.org/10.3366/ink.2019.0048.

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In The Problem of Pain, C.S. Lewis offers a multi-pronged Christian explanation for the suffering in the world. Lewis first develops a free will theodicy, according to which much of the suffering in our world is a by-product of human free will. To account for the remaining suffering (caused by, for instance, disease and natural disasters), Lewis develops a version of the soul-making theodicy, according to which some of the suffering in the world is permitted by God as part of a divine project of improving the moral character of human beings. Nicholas Wolterstorff has recently raised some inter

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Shokhin, Vladimir K. "Philosophical Theology and Indian Versions of Theodicy." European Journal for Philosophy of Religion 2, no. 2 (2010): 177–99. http://dx.doi.org/10.24204/ejpr.v2i2.373.

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Comparative philosophical studies can seek to fit some Eastern patterns of thought into the general philosophical framework, or, on the contrary, to improve understanding of Western ones through the view “from abroad”. I try to hit both marks by means of establishing, firstly, the parallels between Indian versions of theodicy and the Hellenic and Christian ones, then by defining to which of five types of Western theodicy the Advaita-Vedānta and Nyāya versions belong and, thirdly, by considering the meaning of the fact that some varieties of Western theodicy, like the explanation of evil by fre

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Bihun, Olha. "The Reconstruction of Christian Theodicy in Taras Shevchenko’s Poetry." Kyiv-Mohyla Humanities Journal, no. 6 (December 23, 2019): 161–76. http://dx.doi.org/10.18523/kmhj189062.2019-6.161-176.

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Hall, M. Elizabeth Lewis, Laura Shannonhouse, Jamie Aten, Jason McMartin, and Eric Silverman. "Theodicy or Not? Spiritual Struggles of Evangelical Cancer Survivors." Journal of Psychology and Theology 47, no. 4 (2018): 259–77. http://dx.doi.org/10.1177/0091647118807187.

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Using Park’s meaning-making model to inform our understanding of distress in suffering, we conducted a qualitative investigation of the discrepancies experienced by evangelical Christian cancer patients between their religious global meaning and their situational meaning, and the religious beliefs invoked to resolve the discrepancy. Three primary research questions were addressed: (a) What kinds of tensions do evangelical Christians with a diagnosis of cancer experience between their religious global meaning system (i.e., beliefs) and their situational meaning, if any?; (b) Why may some experi

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Wiertel, Derek Joseph. "Classical Theism and the Problem of Animal Suffering." Theological Studies 78, no. 3 (2017): 659–95. http://dx.doi.org/10.1177/0040563917715490.

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In the Western theological tradition, nonhuman suffering was not perceived as a “live” problem until the early modern period. Constrained by classical theism, the early modern figures of René Descartes, Anne Conway, and G.W. Leibniz developed three distinct approaches to animal theodicy based upon their unique reconceptualization(s) of the world. These three approaches, (1) denial of animal suffering (Descartes); (2) cosmic fall and vale of soul-making (Conway); and (3) necessary suffering of creation (Leibniz), remain the prevailing theodical options with respect to animal suffering in contem

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14

Redding, Paul. "Some Metaphysical Implications of Hegel's Theodicy." European Journal for Philosophy of Religion 4, no. 1 (2012): 129–50. http://dx.doi.org/10.24204/ejpr.v4i1.311.

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This paper examines Hegel’s claim that philosophy “has no other object than God” as a claim about the essentiality of the idea of God to philosophy. On this idealist interpretation, even atheistic philosophies would presuppose rationally evaluable ideas of God, despite denials of the existence of anything corresponding to those ideas. This interpretation is then applied to Hegel’s version of idealism in relation to those of two predecessors, Leibniz and Kant. Hegel criticizes the idea of the Christian God present within his predecessors in terms of his own heterodox reading of the Trinity in o

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Tugnoli, Claudio. "Theodicy of Jean-Jacques Rousseau." European Scientific Journal, ESJ 12, no. 29 (2016): 10. http://dx.doi.org/10.19044/esj.2016.v12n29p10.

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Throughout all of Rousseau’s works there is tension between argumentation and feeling, speculation and intuition, reason and conscience. Reason binds men when they think correctly, but divides them and opposes one to the other when they place it at the service of self-interest, of ambition and of the will to prevail. Conversely, the universality of conscience is immediate and transparent: it transmits the truth of the existence of God, of the freedom of men, of the distinction between good and evil, as well as of the universal principles that are at the roots of human action and of the virtues

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Pieper, Christopher Nicolas. "Why the Hardship? Islam, Christianity, and Instrumental Affliction." Open Theology 6, no. 1 (2020): 636–45. http://dx.doi.org/10.1515/opth-2020-0137.

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AbstractViewing hardship through the Western tradition of theodicy, Western theologians and philosophers sometimes approach their Muslim neighbors with questions about the Islamic perspective on suffering. But merely by asking about “suffering,” these Western friends already project a theological category foreign to most Muslims, particularly those from a non-Western background. In order for Christian and post-Christian Westerners to understand the Islamic approach to hardship, they must first learn to distinguish between affliction and suffering. This requires a careful look at the creation n

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Sydnor, Jon Paul. "All is of God." Interreligious Studies and Intercultural Theology 2, no. 1 (2018): 83–104. http://dx.doi.org/10.1558/32682.

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This essay elaborates a constructive, comparative, nondual theodicy for the Christian tradition based on the Hindu Vai??ava tradition. According to the Indologist Henrich Zimmer, in Vai??avism everything is an emanation of Vi??u, therefore everything is of Vi??u. All apparent opposites are inherently divine and implicitly complementary. Good and bad, joy and suffering, pain and pleasure are not conflicting dualities; they are interdependent qualities that increase one another’s being. The Hindu myth of Samudra Manthan, or the Churning of the Ocean, exemplifies Vai??ava nondualism. In that stor

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HIMMA, KENNETH EINAR. "Plantinga's version of the free-will argument: the good and evil that free beings do." Religious Studies 46, no. 1 (2009): 21–39. http://dx.doi.org/10.1017/s0034412509990230.

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AbstractAccording to Plantinga's version of the free-will argument (FWA), the existence of free beings in the world who, on the whole, do more good than evil is the greater moral good that cannot be secured by even an omnipotent God without allowing some evil and thereby shows the logical compatibility of God with evil. In this essay, I argue that there are good empirical and moral reasons, from the standpoint of one plausible conception of Christian ethics, to doubt that Plantinga's version of the FWA succeeds as a theodicy. In particular, I argue that, given this understanding of Christian e

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SWINBURNE, RICHARD. "Response to my commentators." Religious Studies 38, no. 3 (2002): 301–15. http://dx.doi.org/10.1017/s0034412502006108.

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This is my response to the critical commentaries by Hasker, McNaughton and Schellenberg on my tetralogy on Christian doctrine. I dispute the moral principles invoked by McNaughton and Schellenberg in criticism of my theodicy and theory of atonement. I claim, contrary to Hasker, that I have taken proper account of the ‘existential dimension' of Christianity. I agree that whether it is rational to pursue the Christian way depends not only on how probable it is that the Christian creed is true and so that the way leads to the Christian goals, but (in part) on how strongly one wants those goals. H

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Allen, Wayne. "The Search for American Soul." Journal of Interdisciplinary Studies 6, no. 1 (1994): 41–66. http://dx.doi.org/10.5840/jis199461/23.

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Culminating a process that began with modernity, Americans now face a breakdown in society's moral consensus. Questions of an ethical nature long thought settled have risen to usurp the Western tradition of moral continence. This tradition is firmly anchored in the Judeo-Christian virtues brought to America and cultivated during the Colonial period. These virtues reflected a Christian authority internalized in conscience and practiced in community. But this authority came under assault with modernity's creeping secularization. One reason for this is the rise and pervasiveness of secular social

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Allen, Wayne. "The Search for American Soul." Journal of Interdisciplinary Studies 6, no. 1 (1994): 41–66. http://dx.doi.org/10.5840/jis199461/23.

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Culminating a process that began with modernity, Americans now face a breakdown in society's moral consensus. Questions of an ethical nature long thought settled have risen to usurp the Western tradition of moral continence. This tradition is firmly anchored in the Judeo-Christian virtues brought to America and cultivated during the Colonial period. These virtues reflected a Christian authority internalized in conscience and practiced in community. But this authority came under assault with modernity's creeping secularization. One reason for this is the rise and pervasiveness of secular social

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22

Stepchenkova, Valentina. "ARTISTIC THEODICY IN THE BROTHERS KARAMAZOV BY F. M. DOSTOEVSKY." Проблемы исторической поэтики 19, no. 2 (2021): 107–24. http://dx.doi.org/10.15393/j9.art.2021.9242.

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The aim of the research study is to explain the artistic theodicy of F. M. Dostoevsky. The justification of God before the world he created, in which evil forces are allowed to act, is one of the principal themes in the novel. In those scenes of the novel that raise the theme of innocuous suffering, Dostoevsky offers to comprehend the meaning of suffering. Dostoevsky sees it as not only as a result of the influence of an evil force, but also as a path to perfection for human beings and a way to experience communication with God. Dostoevsky shows that from a Christian spiritual perception of so

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Durbin, Sean. "Violence as Revelation." Journal of Religion and Violence 7, no. 3 (2019): 231–54. http://dx.doi.org/10.5840/jrv202031070.

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Drawing on Russell McCutcheon’s (2003) redescription of the theological category of theodicy as a socio-political rhetoric that functions to conserve social interests, this article examines the way that American Christian Zionists employ theodicies to explain historical, contemporary, and anticipated acts of violence. It argues that violence is central to Christian Zionists’ conception of God’s revelation, and thus to their identity. Rather than requiring the intellectual wrangling often associated with religious explanations for why violence is inflicted on or by a certain group of people, Ch

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McAlister, Elizabeth. "Humanitarian Adhocracy, Transnational New Apostolic Missions, and Evangelical Anti-Dependency in a Haitian Refugee Camp." Nova Religio 16, no. 4 (2013): 11–34. http://dx.doi.org/10.1525/nr.2013.16.4.11.

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This article addresses religious responses to disaster by examining how one network of conservative evangelical Christians reacted to the Haiti earthquake and the humanitarian relief that followed. The charismatic Christian New Apostolic Reformation (or Spiritual Mapping movement) is a transnational network that created the conditions for post-earthquake, internally displaced Haitians to arrive at two positions that might seem contradictory. On one hand, Pentecostal Haitian refugees used the movement’s conservative, right-wing theology to develop a punitive theodicy of the quake as God’s punis

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Vind, Ole. "- En historisk Theodice." Grundtvig-Studier 64, no. 1 (2015): 95–109. http://dx.doi.org/10.7146/grs.v64i1.20911.

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En historisk Theodice[A Historical Theodicy]By Ole VindGrundtvig’s first World Chronicle from 1812 (VK 1812) is noted especially for itssharp criticism of contemporary culture. It can be read as a Lutheran revivalistsermon passing judgment on great historical as well as contemporary figures who are condemned for their lack of orthodox Christian faith. Read in the light of Grundtvig’s later works, however, the book carries the seeds of that philosophy of history which from 1832 onwards became the mainstay of all his writings.Thus, in VK 1812 are found the first traces of that original vision wh

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Von Stosch, Klaus. "God's Action in History." European Journal for Philosophy of Religion 7, no. 3 (2015): 187–206. http://dx.doi.org/10.24204/ejpr.v7i3.111.

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The explication of the Christian hope of resurrection requires Christianity to spell out the way in which God actually deals in the world. Only if we succeed, with regard to past, present, and future, in making the talk of God’s special action in history plausible, are we able to reasonably assert essential Christian beliefs. Yet due to past horrors, present ongoing suffering, and a future that promises of little else, it is precisely this talk that has become doubtful. This article tries to describe God’s action as a process enabling freedom and love in order to develop a theodicy-sensitive s

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Schärtl, Thomas. "The Challenge of Theodicy and the Divine Access to the Universe." European Journal for Philosophy of Religion 1, no. 1 (2009): 121–55. http://dx.doi.org/10.24204/ejpr.v1i1.333.

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Any new attempt to cope with the problem of theodicy is forced to reinterpret and remodify the classic set of divine attributes. Classical monotheism, at least in the Christian or Islamic tradition, emphasizes the concept of God as a personal, almighty being who is in a completely free relation to the world. However, even within Christianity we find other tendencies which might help us to rewrite the idea that God has some sort of libertarian and unrestricted access to the world. The following article raises the question whether God, as an absolute being, can influence the course of the world

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Martemianov, Kirill A. "N.A. Berdyaev and M. Scheler: Philosophical and Anthropological Approaches to the Problem of Theodicy." Russian Journal of Philosophical Sciences 63, no. 8 (2020): 143–59. http://dx.doi.org/10.30727/0235-1188-2020-63-8-143-159.

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The article considers the approaches to theodicy’s problem of Russian and German philosophers with clear religious orientation: Nikolai Alexandrovich Berdyaev and Max Scheler. However, for more explicit insight into our topic we found, the article provides the general overview of theodicy tradition (Augustine, Thomas Aquinas, Leibniz). Standpoints of these thinkers living in different epochs are linked by the steady belief in a reasonability of the world created by God. The main obstacle to acceptance of this argumentation is the problem of evil’s existence. The way of thinking that has the go

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Macallan, Brian C. "Getting off the Omnibus: Rejecting Free Will and Soul-Making Responses to the Problem of Evil." Open Theology 6, no. 1 (2020): 35–42. http://dx.doi.org/10.1515/opth-2020-0005.

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AbstractThe nature of suffering and the problem of evil have been perennial issues for many of the world’s religious traditions. Each in their own way has sought to address this problem, whether driven by the all too present reality of suffering or from philosophical and religious curiosities. The Christian tradition has offered numerous and diverse responses to the problem of evil. The free-will response to the problem of evil, with its roots in Augustine, has dominated the landscape in its attempt to justify evil and suffering as a result of the greater good of having free will. John Hick of

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Layantara, Jessica Novia. "Kritik terhadap Teologi Proses dan Pembelaan terhadap Pandangan “Greater Good” dalam Menanggapi Masalah Kejahatan." Veritas : Jurnal Teologi dan Pelayanan 16, no. 2 (2017): 155–68. http://dx.doi.org/10.36421/veritas.v16i2.16.

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Selama berabad-abad, para teolog Kristen mencoba menanggapi pergumulan filosofis mengenai masalah kejahatan. Bapa-bapa Gereja dan tokoh-tokoh reformasi di masa lalu telah mencoba menanggapi permasalahan ini dengan argumen kebaikan yang lebih tinggi (greater good). Tetapi solusi-solusi semacam itu ditolak mentah-mentah setelah peristiwa Holocaust (Auschwitz), yang merupakan peristiwa kejahatan sangat dahsyat dan mengakibatkan penderitaan banyak sekali orang. Solusi tradisional dianggap sudah tidak relevan dalam menanggapi masalah kejahatan. Teologi proses kemudian mencoba menanggapi masalah ini

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Perkins, Anna Kasafi. "Oh, Sufferah Children of Jah: Unpacking the Rastafarian Rejection of Traditional Theodicies." Open Theology 6, no. 1 (2020): 520–30. http://dx.doi.org/10.1515/opth-2020-0134.

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AbstractThe article maintains that the theological perspectives of RastafarI continue to be under-researched in the Caribbean context with perhaps more attention being paid to their contributions to the racial, musical and linguistic traditions of the region. In particular, Rasta theodicies are not as clearly articulated as other elements of its belief system even as it is recognised that RastafarI mansions and individual members do not hold homogenous beliefs about many things. The discussion takes as its starting point two prior reflections, “Just Desert or Just Deserts?: God and Suffering i

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Vilkova, Evgeniya. "American Theodicy: The Content and Origins of the Apologia of David Bentley Hart." Philosophy. Journal of the Higher School of Economics IV, no. 4 (2020): 35–49. http://dx.doi.org/10.17323/2587-8719-2020-4-35-49.

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This paper attempts to examine an unconventional solution to the problem of theodicy proposed by the modern Orthodox theologian and philosopher David Bentley Hart. The purpose of the study is to provide insights into Hart's interpretation of the issue of theodicy. The paper discusses David Hart's counterarguments regarding the most popular current-day trends in understanding the problems of theodicy in the Western world, which, in his opinion, do not provide a response to anyone inquiring about God, but only serve as further grounds for atheistic attacks on Christianity. Particular attention i

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Chester, David K., and Angus M. Duncan. "The Bible, theodicy and Christian responses to historic and contemporary earthquakes and volcanic eruptions." Environmental Hazards 8, no. 4 (2009): 304–32. http://dx.doi.org/10.3763/ehaz.2009.0025.

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PINCHES, CHARLES. "CHRISTIAN PACIFISM AND THEODICY: THE FREE WILL DEFENSE IN THE THOUGHT OF JOHNH. YODER." Modern Theology 5, no. 3 (1989): 239–55. http://dx.doi.org/10.1111/j.1468-0025.1989.tb00193.x.

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Cane, Anthony. "Ontology, Theodicy and Idiom ? The Challenge of Nietzschean Tragedy to Christian Writing on Evil." New Blackfriars 77, no. 901 (1996): 84–97. http://dx.doi.org/10.1111/j.1741-2005.1996.tb01530.x.

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류헌조. "A Study on the Relevance of Christian Eschatology as the Final Apologetics to Theodicy Question: With a Focus on Robert John Russell’s Eschatological Theodicy." Korean Jounal of Systematic Theology ll, no. 57 (2019): 97–128. http://dx.doi.org/10.21650/ksst..57.201912.97.

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Lockley, Philip. "Histories of Heterodoxy: Shifting Approaches to a Millenarian Tradition in Modern Church History." Studies in Church History 49 (2013): 377–88. http://dx.doi.org/10.1017/s0424208400002242.

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In 1956, the Society for the Promotion of Christian Knowledge published a work chronicling a subject billed as ‘an unrecorded chapter of Church history’. The author was an elderly Anglican clergyman, George Balleine. The book was Past Finding Out: The Tragic Story of Joanna Southcott and her Successors.Before Balleine, the early nineteenth-century figure of Joanna Southcott, and her eventually global religious movement, had garnered scant mainstream attention. The most extensive work was Ronald Matthews’s rudimentary analysis of Southcott and five other ‘English Messiahs’ in a 1936 contributio

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Ermishin, Oleg T. "Priest, Philosopher, and Theologian Pavel Florensky in the Perception of Generations (in the Russian Emigration and Russia)." Russian Journal of Philosophical Sciences 64, no. 3 (2021): 116–36. http://dx.doi.org/10.30727/0235-1188-2021-64-3-116-136.

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The article discusses some works on priest Pavel Florensky’s philosophical and theological legacy of the 1930s–2020s. The author of the article has examined changes in the perception of Florensky and his ideas among Russian émigré philosophers as well as in Soviet and post-Soviet Russia. The difference in such assessments is clearly visible in two reviews of 1930 of the priest’s book called The Pillar and Ground of the Truth. The review written by G.V. Florovsky has a critical bias, while that of V.N. Ilyin is very positive. We find a more comprehensive expression of Ilyin’s attitude to Floren

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Kovalev, A. A. "Sextus Empiricus and Aurelius Augustinus: on the genesis of the medieval concept of the nature of evil." Ekonomicheskie i sotsial’no-gumanitarnye issledovaniya, no. 2(30) (June 2021): 175–84. http://dx.doi.org/10.24151/2409-1073-2021-2-175-184.

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The purpose of the article is to study the genesis of the medieval concept of evil, for which the analysis and comparison of the views of Augustine the Blessed as one of the founders and the greatest representative of scholasticism and Sextus Empiricus as a prominent representative of skepticism, whose views have been fruitfully used by Christian theologians as a set of ideas subject to reasonable criticism, have been carried out. Augustine substantiated his understanding of the phenomenon of evil and his own theodicy, refuting the views of Sextus Empiricus and thinkers who had worked in simil

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COUENHOVEN, JESSE. "Augustine's rejection of the free-will defence: an overview of the late Augustine's theodicy." Religious Studies 43, no. 3 (2007): 279–98. http://dx.doi.org/10.1017/s0034412507009018.

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AbstractAugustine is commonly considered the greatest early proponent of what we call the free-will defence, but this idea is deeply misleading, as Augustine grew increasingly dissatisfied with the view from an early point in his career, and his later explorations of the implications of his doctrines of sin and grace led him to reject free-will theodicies altogether. As a compatibilist, however, he continued to reject the idea that God is responsible for the advent of evil. His alternative was his often misunderstood claim that the primal sin had a ‘deficient’ cause, together with a version of

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Whitney, Barry. "Comptes rendus / Review of books: Beyond Theodicy: Jewish and Christian Continental Thinkers Respond to the Holocaust." Studies in Religion/Sciences Religieuses 31, no. 3-4 (2002): 472–74. http://dx.doi.org/10.1177/000842980203100349.

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Stroumsa, Sarah. "The Signs of Prophecy: the Emergence And Early Development of a Theme in Arabic Theological Literature." Harvard Theological Review 78, no. 1-2 (1985): 101–14. http://dx.doi.org/10.1017/s0017816000027401.

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In the ongoing scholarly search for the roots of Islamic theology, students of Kalām are entrenched in two main camps: those who see early Islamic theology as a product of the encounter with Christian theology, and those who, without denying certain influences, emphasize the independence of Muslim thought and regard Kalām as a genuine, original reflection of the inner development of Islam. Until now, the arguments of one group of scholars have done little to convince the other. Indeed the scarcity of sources from the formative period of Kalām renders any evidence inconclusive. Yet it is not on

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Watson, Simon R. "God in Creation: A Consideration of Natural Selection as the Sacrificial Means of a Free Creation." Studies in Religion/Sciences Religieuses 48, no. 2 (2019): 216–36. http://dx.doi.org/10.1177/0008429819830356.

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If the Christian God is creator of all things and revealed in Christ to be costly love, then how can divine agency in creation be understood in light of scientific discoveries revealing that biological warfare undergirds Darwinian evolution by natural selection? To explore this challenge, I look to Philip Hefner’s teleonomic axiom as a measure for divine agency in the fulfillment and survival of natural structures and processes. Drawing on this criterion and the feminist writing of Judith Plaskow, I conclude that Hefner’s attempt to understand divine immanence using the metaphor of sacrifice w

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Demichelis, Marco. "Islamic Liberation Theology. An Inter-Religious Reflection between Gustavo Gutierrez, Farīd Esack and Ḥamīd Dabāšī". Oriente Moderno 94, № 1 (2014): 125–47. http://dx.doi.org/10.1163/22138617-12340042.

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In the published text by Ḥamīd Dabāšī, Islamic liberation theology, there is no mention within it of the essay by Farīd Esack, Qurʾān, liberation and pluralism, published in 1997, and after reading both introductions. Perhaps it will be helpful to better recognize the relationship between these two authors, and those who have gone before them (Ašgar ʿAlī Engineer and Šabbir Aḫtar), concerning Islamic Liberation Theology and Theodicy, not only in connection to their thinking and methodological approach, which emerges as being very different, but with respect to the historical events that are af

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Gould, Graham. "Childhood in Eastern Patristic Thought: Some Problems of Theology and Theological Anthropology." Studies in Church History 31 (1994): 39–52. http://dx.doi.org/10.1017/s042420840001278x.

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The writings of the Early Church concerning childhood are not extensive, but in the works of a number of Eastern Christian authors of the second to fourth centuries it is possible to discern some ideas about childhood which raise important problems of Christian theology and theological anthropology. The theological problem is that of the question posed for theodicy by the sufferings and deaths of infants. It is harder to give a brief definition of the anthropological problem, but it is important to do so because to define the problem as the Eastern Fathers saw it is also to identify the set of

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Blowers, Paul M. "Prefiguration, Apocalypse, Tragedy: Three Trajectories of Patristic Interpretation of the Adamic Fall." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 4 (2020): 407–28. http://dx.doi.org/10.1177/1063851220951906.

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This essay examines three major (and to some degree overlapping) trajectories of patristic interpretation of the Adamic Fall in Genesis 3, all of which have considerable representation in early Christian writers. Following on the Pauline treatment of Adam especially in Romans 5, a first interpretive trajectory sketches the Fall principally as a prefigurative event, a lapse that, modeled in the protoplasts Adam and Eve, human beings have continued to imitate and prolong transgenerationally. A second whole interpretive approach interprets it as an “apocalyptic” event within the larger divine eco

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Dergacheva, Irina. "PRECEDENTIAL INTERTEXT IN THE POEM “THE GRAND INQUISITOR”." Проблемы исторической поэтики 19, no. 2 (2021): 125–40. http://dx.doi.org/10.15393/j9.art.2021.9622.

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The poem "The Grand Inquisitor" is part of the novel "The Brothers Karamazov," written by Ivan Karamazov about Christian freedom of will and told by him to his brother Alyosha, who rightly perceived it as an Orthodox theodicy. The article presents an intertextual analysis of the precedent texts used by F. M. Dostoevsky in the poem "The Grand Inquisitor". In particular, the meanings of direct quotations from the New Testament, especially its last book, the Revelation of John the Theologian, and the translated apocrypha "The Walking of the Virgin in Torment" are interpreted; medieval Western Eur

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Clooney, Francis X. "Evil and the Mystics’ God: Toward a Mystical Theodicy by Michael Stoeber, and: Theo-monistic Mysticism: A Hindu-Christian Comparison by Michael Stoeber." Thomist: A Speculative Quarterly Review 59, no. 4 (1995): 662–66. http://dx.doi.org/10.1353/tho.1995.0011.

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Nosachev, Pavel. "Theology of Supernatural." Religions 11, no. 12 (2020): 650. http://dx.doi.org/10.3390/rel11120650.

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The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified e

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Diamantides, Marinos. "Law and compassion: between ethics and economy, philosophical speculation and arche-ology." International Journal of Law in Context 13, no. 2 (2017): 197–211. http://dx.doi.org/10.1017/s174455231700012x.

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AbstractThis paper examines the relationship between law and compassion from the perspective of two diverse scholars. For philosopher Emmanuel Levinas, rejecting the ideahomo homini lupus,there can simply be no organised societybutfor a primordial, unauthorised, human vocation for compassion (egoism and violence, for him, are nothing but attempts to repress this). Levinas, however, must be understood, as speaking of compassion not in the usual sense, that is as involving a human capacity for, and cultures of, empathy; he defines it, rather, in phenomenological terms, as an irreducible excess o

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