Log in

Relevant bibliographies by topics / Theodicea

Contents

Journal articles
Dissertations / Theses
Books
Book chapters
Conference papers

Academic literature on the topic 'Theodicea'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Theodicea.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Theodicea"

1

SIMPSON, ROBERT. "Some moral critique of theodicy is misplaced, but not all." Religious Studies 45, no. 3 (April 27, 2009): 339–46. http://dx.doi.org/10.1017/s0034412509009974.

Full text

Abstract:

AbstractSeveral recent critiques of theodicy have incorporated some form of moral objection to the theodical enterprise, in which the critic argues that one ought not to engage in the practice of theodicy. In defending theodical practice against the moral critique, Atle O. Søvik argues that the moral critique (1) begs the question against theodicy, and (2) misapprehends the implications of the claim that it is inappropriate to espouse a theodicy in certain situations. In this paper I suggest some sympathetic emendations for Søvik's theodical apologetic, but I argue against Søvik's claim that the moral critique of theodicy is altogether irrelevant.

APA, Harvard, Vancouver, ISO, and other styles

2

Wiertel, Derek Joseph. "Classical Theism and the Problem of Animal Suffering." Theological Studies 78, no. 3 (August 21, 2017): 659–95. http://dx.doi.org/10.1177/0040563917715490.

Full text

Abstract:

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 contemporary theological reflection. In light of the limitations of such theodicies, an engagement with the Christian theological narrative provides a framework for revisiting classical theism in relation to animal suffering.

APA, Harvard, Vancouver, ISO, and other styles

3

SØVIK, ATLE OTTESEN, and ASLE EIKREM. "A critique of Samuel Shearn's moral critique of theodicies." Religious Studies 51, no. 2 (September 18, 2014): 261–70. http://dx.doi.org/10.1017/s0034412514000328.

Full text

Abstract:

AbstractIn ‘Moral critique and defence of theodicy’ (2013) Samuel Shearn argues that ambitious theodicies trivialize horrendous suffering in an unacceptable way by reinterpreting evils in a way sufferers do not accept. Against Shearn, the authors of this article will argue that sufferer acceptance should not be used as a criterion for the moral acceptability of what theodicies say about horrendous evils. Also, since theodicy is done in the public square, Shearn does not find it relevant to distinguish between contexts in which it is morally improper to communicate theodicies and those in which it is not. We disagree, and present some arguments as to why making such distinctions is morally relevant. Furthermore Shearn argues that theodicy is self-defeating if it aims to comfort sufferers of horrendous evils. We will critically re-examine the examples used to support his conclusion, and suggest that theodicies do have a comforting function. Finally, Shearn describes the difference between theodicy and anti-theodicy as an aesthetic impasse, rather than a moral issue. Against this, we find good reasons to affirm its predominant moral character.

APA, Harvard, Vancouver, ISO, and other styles

4

Boase, Elizabeth. "Constructing Meaning in the Face of Suffering: Theodicy in Lamentations." Vetus Testamentum 58, no. 4 (2008): 449–68. http://dx.doi.org/10.1163/156853308x325029.

Full text

Abstract:

AbstractThis article explores the existence of theodic elements within the book of Lamentations. Drawing on the typology outlined by A. Laato and J. C. de Moor (Theodicy in the World of the Bible [Leiden, 2003]) it is identified that Lamentations explores both retributive and educative theodicy within its poems. Other theodic solutions are not, however, present. Although these theodic solutions are present, it cannot be argued that Lamentations constitutes a theodicy as such. Rather, the poems raise and in turn subvert a range of possible theodic assertions in response to the existential crisis which emerged in the wake of the fall of Jerusalem in 586 BCE.

APA, Harvard, Vancouver, ISO, and other styles

5

Williams, Brian M. "C. S. Lewis & John Hick on Theodicy: Superficially Similar but Significantly Different." Journal of Inklings Studies 7, no. 1 (April 2017): 3–28. http://dx.doi.org/10.3366/ink.2017.7.1.2.

Full text

Abstract:

In the April 2014 edition of The Journal of Inklings Studies, Mark S. M. Scott compared the theodicies of C. S. Lewis and John Hick, concluding that there are ‘significant structural and substantive affinities’ between the two. In my essay, I too analyze these theodicies but arrive at a different conclusion. I argue two points: First, I argue that Lewis’ and Hick’s theodicies bear merely superficial similarities. Second, and more importantly, I argue that they stand in significant opposition to one another at fundamental points. The purpose of this essay is to set Lewis’ views on suffering apart from Hick’s and to suggest that, in the end, perhaps Lewis’ theodicy should not be included in the broad category of ‘greater-good’ theodicies, and would therefore be immune to attacks leveled against Hick’s theodicy as well as the various attacks leveled against the greater-good approach in general. For those who reject the greater-good approach and who hold that gratuitous evil does not count against God’s moral perfection, Lewis’ theodicy could serve as a helpful starting point from which one could develop more thoroughly a non-greater-good theodicy.

APA, Harvard, Vancouver, ISO, and other styles

6

Byron, Chris. "WHY GOD IS MOST ASSUREDLY EVIL: CHALLENGING THE EVIL GOD CHALLENGE." Think 18, no. 51 (2019): 25–35. http://dx.doi.org/10.1017/s1477175618000325.

Full text

Abstract:

The evil God challenge argues that for every theodicy that justifies the existence of an omnibenevolent God in the face of evil, there is a mirror theodicy that can defend the existence of an omnimalevolent God in the face of good. People who invoke the evil God challenge further argue that because we find evil God theodicies to be implausible, we should find good God theodicies to be equally implausible. This article argues that in fact evil God theodicies are more reasonable than good God theodicies by expanding upon arguments offered by David Benatar regarding the nature of existence, and David Hume regarding the asymmetry in our sensations of pain and pleasure.

APA, Harvard, Vancouver, ISO, and other styles

7

Smith, Jason M. "Toward a Theodicy of the Body: Liturgy and Explanation." Anglican Theological Review 101, no. 3 (June 2019): 427–44. http://dx.doi.org/10.1177/000332861910100303.

Full text

Abstract:

This essay examines recent attempts to remake the enterprise of theodicy. Both Eleonore Stump and David Burrell analyze the story of Job in an attempt to move theodicy beyond the mode of explanation and into the mode of address. While Mark Scott's theodicy of navigation is a notable advance of this paradigm, such theodicies are still limited to speech and thought. I argue that liturgical practice functions as a sort of “theodicy of the body,” a theodicy of address that includes embodied practice as its predominant medium.

APA, Harvard, Vancouver, ISO, and other styles

8

SØVIK, ATLE O. "Why almost all moral critique of theodicies is misplaced." Religious Studies 44, no. 4 (November 6, 2008): 479–84. http://dx.doi.org/10.1017/s0034412508009554.

Full text

Abstract:

AbstractMuch moral critique of theodicies is misplaced. Firstly, much of the critique begs the question because it presupposes something else to be true than what the theodicy claims; had the theodicy been true, it would not be immoral. Secondly, much of the moral critique shows situations where theodicies are inappropriate, and argues that they should never be communicated because of these situations. But if a theory is true, there will be some situations where it is appropriate to communicate it, and others where it is not. This is no basis for a moral dismissal of the theory.

APA, Harvard, Vancouver, ISO, and other styles

9

SHEARN, SAMUEL. "Moral critique and defence of theodicy." Religious Studies 49, no. 4 (May 3, 2013): 439–58. http://dx.doi.org/10.1017/s0034412513000164.

Full text

Abstract:

AbstractIn this essay, moral anti-theodicy is characterized as opposition to the trivialization of suffering, defined as the reinterpretation of horrendous evils in a way the sufferer cannot accept. Ambitious theodicy (which claim goods emerge from specific evils) is deemed always to trivialize horrendous evils and, because there is no specific theoretical context, also harm sufferers. Moral anti-theodicy is susceptible to two main criticisms. First, it is over-demanding as a moral position. Second, anti-theodicist opposition to least ambitious theodicies, which portray God's decision to create as an ‘all-or-nothing’ scenario, requires a moral commitment to philosophical pessimism. Thus anti-theodicists should not be quick to take the moral high ground. However, this should not encourage theodicists, since theodicies may well be self-defeating in so far as they attempt to provide comfort.

APA, Harvard, Vancouver, ISO, and other styles

10

Balfour, Dylan. "Second-personal theodicy: coming to know why God permits suffering by coming to know God himself." International Journal for Philosophy of Religion 88, no. 3 (May 9, 2020): 287–305. http://dx.doi.org/10.1007/s11153-020-09763-x.

Full text

Abstract:

Abstract The popularity of theodicy over the past several decades has given rise to a countermovement, “anti-theodicy”, which admonishes attempts at theodicy for various reasons. This paper examines one prominent anti-theodical objection: that it is hubristic, and attempts to form an approach to theodicy which evades this objection. To do so I draw from the work of Eleonore Stump, who provides a framework by which we can glean second-personal knowledge of God. From this knowledge, I argue that we can derive a theodicy which does not utilise the kind of analytic theorising anti-theodicists accuse of intellectual hubris.

APA, Harvard, Vancouver, ISO, and other styles

More sources

Dissertations / Theses on the topic "Theodicea"

1

Grautmann, Maren. "Gottes Platz ist in der Seele zu einer Leerstelle geworden : rezeptionsästhetische Gott-Rede nach dem Ende der Theodizee /." Frankfurt am Main : New York : Lang, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016577672&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Kovach, Stephen. "Theodicy." VCU Scholars Compass, 2011. http://scholarscompass.vcu.edu/etd/222.

Full text

Abstract:

The poems in this collection are, in a sense, experiments in the employment of voice, wordplay and mythopoetic structures. The purpose, in so much as this collection can be said to have a purpose, is to celebrate the alienation and absurdity common to modern day life by depicting and dramatizing their connection with the culture we have inherited from classical tradition.

APA, Harvard, Vancouver, ISO, and other styles

3

Anderson, Joseph Michael. "Leibniz's Theodicies." Scholar Commons, 2014. https://scholarcommons.usf.edu/etd/4978.

Full text

Abstract:

Evil poses a particular problem to early modern thinkers. Late scholasticism, while itself variegated, provided a number of resources for dispelling concerns about the justice of God raised by the existence of evil. With much of the metaphysics of the scholastics rejected, the new philosophers needed either to find inventive ways to make the old solutions fit into their new systems, to come up with new resources for dispelling the difficulties, or to accept the difficulties as insurmountable, likely via fideism or atheism. Leibniz, I claim, provides a provocative mixture of the first two approaches. Many readers think Leibniz's solution to the problem of evil can be summed up in as little as a page, perhaps even a compound sentence, that sentence being, "God created the best possible world, and so He cannot be blamed for the existence of evil." My primary purpose is to show that this conception is false. Not only does Leibniz offer a complex response to the problem of evil which involves a unique combination and reinterpretation of components from the history of philosophical thinking about evil, but his solution changes a number of times throughout his career. And how could it not? It is nearly uncontested that Leibniz's metaphysics underwent important changes between the early 1670s and the mid 1680s. The thesis that Leibniz's metaphysics changed significantly at least once between the mid 1680s and the end of his life is becoming more and more accepted among scholars. Given the importance of theology to Leibniz's metaphysical thinking and the importance of metaphysics to Leibniz's theological thinking, it could hardly be the case that Leibniz's thought on the problem of evil could remain unchanged throughout these changes. What follows is structured as three developmental stories each revolving around the role of one conceptual tool used by Leibniz as a part of a solution to the problems posed by evil--these conceptual tools being the doctrine that God created the best possible world, the distinction between willing and permitting (in particular as it relates to God's relationship to evil), and the doctrine that sin is a privation. Each chapter highlights the way Leibniz's conception and use of the particular tool changed throughout his life and the differing ways these concepts interact with each other. I begin by examining the doctrine that this is the best possible world. Early in his career (in particular in the Letter to Magnus Wedderkopf of 1671) Leibniz thought that this doctrine was sufficient for explaining the goodness of God in spite of the evils in the world. In that letter he explicitly denied that divine permission was possible, and within a few years explicitly denied that the doctrine that sin is a privation was of any use in securing the goodness of God. The doctrine that God created the best possible world itself went through a few changes as Leibniz's thought developed. Of most significance is the change from seeing God's creation of this world as necessary to holding that it is a contingent fact that God created the best possible world. Shortly after this change occurs and, I argue, partly because this change occurs, Leibniz begins to see the problem of evil split in such a way that it is no longer sufficient for procuring divine goodness to point out that God has a good reason for bringing evils about. It must now be argued that God brings evils about for a good reason and remains morally upright in doing so. Regarding the other two doctrines--divine permission and the privative nature of sin--Leibniz's thought undergoes radical change. Once Leibniz feels the need to go beyond giving a reason why God choose to create a world that contains evil, he reverses his opinion about whether God can be said to permit anything. Regarding privations, Leibniz's thought undergoes a number of changes. Around 1678, He reverses his opinion about whether there is any value to holding that sins are privations. Further, the phrase `sins are privations' takes on different meanings as Leibniz develops. In 1686, he takes the phrase to mean that sins are the result of the limitation of the creature. By the time of the Theodicy(1710), however, he thinks of sins both as the result of limitations of creatures and as having a privative aspect (i.e., there is a defect in the action itself, and thus a double-role of the concept of privation). These changes require changes in Leibniz's metaphysics and in particular a change in the way Leibniz thinks of the causal interactions between God and human actions, and substances and human actions. This lends support to the still controversial but increasingly accepted view that Leibniz's metaphysics undergoes a significant change between the Discourse on Metaphysics and the Monadology.

APA, Harvard, Vancouver, ISO, and other styles

4

Middelbeck-Varwick, Anja. "Die Grenze zwischen Gott und Mensch Erkundungen zur Theodizee in Islam und Christentum." Münster Aschendorff, 2005. http://d-nb.info/988087464/04.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Rakus, Daniel Thomas. "Towards an Anselmian theodicy." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq28042.pdf.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Seymour, Charles Steven. "A theodicy of hell /." Dordrecht [u.a.] : Kluwer Academic, 2000. http://www.loc.gov/catdir/enhancements/fy0823/00033064-d.html.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Sáez, Richard. "Theodicy in baroque literature /." New York ; London : Garland, 1985. http://catalogue.bnf.fr/ark:/12148/cb34920628x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Clauson, David William. "The theodicy of Thomas Aquinas." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Germann-Gehret, Rolf. "Alois Emanuel Biedermann, 1819-1885 : eine Theodicee des gottseligen Optimismus /." Bern : P. Lang, 1986. http://catalogue.bnf.fr/ark:/12148/cb34921088c.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Polewski, F. Stefan. "Traditional theodicy, Christian and Hindu responses." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0021/MQ52635.pdf.

Full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Books on the topic "Theodicea"

1

The evils of theodicy. Washington, D.C: Georgetown University Press, 1991.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

2

The evils of theodicy. Eugene, OR: Wifp and Stock, 2000.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

3

Theodicy: An annotated bibliography on the problem of evil, 1960-1990. New York: Garland, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

4

Evil and the evidence for God: The challenge of John Hick's theodicy. Phi1adelphia: Temple University Press, 1993.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

5

Journey back to God: Origen on the problem of evil. New York: Oxford University Press, 2012.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

6

Kants Lösung des Theodizeeproblems: Eine Rekonstruktion. Stuttgart-Bad Cannstatt: Frommann-Holzboog, 2009.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

7

Why? on suffering, guilt, and God. Grand Rapids, Mich: Eerdmans, 1990.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

8

Haubrichs, Wolfgang, Ernst Hellgardt, Reiner Hildebrandt, Stephan Müller, and Ridder Klaus, eds. Theodisca. Berlin, Boston: DE GRUYTER, 2000. http://dx.doi.org/10.1515/9783110806472.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

The poetics of evil: Toward an aesthetic theodicy. Oxford: Oxford University Press, 2011.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

10

John Hick's theodicy: A process humanist critique. Basingstoke: Macmillan, 1991.

Find full text

APA, Harvard, Vancouver, ISO, and other styles

More sources

Book chapters on the topic "Theodicea"

1

Bernard, Jutta, and Stefan Hartmann. "Theodizee." In Metzler Lexikon Religion, 483–84. Stuttgart: J.B. Metzler, 2000. http://dx.doi.org/10.1007/978-3-476-03704-6_135.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Bernard, Jutta, and Stefan Hartmann. "Theodizee." In Metzler Lexikon Religion, 1647–48. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_527.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Moss, David M. "Theodicy." In Encyclopedia of Psychology and Religion, 1794–95. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_694.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Stebbins, Morgan, Mark Popovsky, Kathryn Madden, Fredrica R. Halligan, Ann Moir-Bussy, Fredrica R. Halligan, Ronald Madden, et al. "Theodicy." In Encyclopedia of Psychology and Religion, 907–8. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_694.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Moss, David M. "Theodicy." In Encyclopedia of Psychology and Religion, 2350–51. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_694.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Menezes, Walter. "Theodicy." In Buddhism and Jainism, 1195–203. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_371.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Ritter, Werner H. "Leiden/Theodizee." In Theologische Schlüsselbegriffe, 268–79. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666702846.268.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Placke, Heinrich. "Theodizee (flapsig)." In Auszeiten vom Töten, 171–74. Göttingen: V&R unipress, 2016. http://dx.doi.org/10.14220/9783737006521.171.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Stoeber, Michael. "Defining Theodicy." In Evil and the Mystics’ God, 9–20. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-12653-8_2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Stafford, William. "A Theodicy." In Mozart’s Death, 207–27. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-12516-6_8.

Full text

APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Theodicea"

1

ZAVIDNIAK, Bohdan. "HAPPINESS AS THEODICY OF METROPOLITAN ANDREY SHEPTYTSKY." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2020. http://dx.doi.org/10.31108/7.2020.81.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Borges da Silva, Gesiel, and Fabio Maia Bertato. "LOGIC AND PHILOSOPHICAL ISSUES: AN AXIOMATIC APPROACH TO THEODICY." In XXV Congresso de Iniciação Cientifica da Unicamp. Campinas - SP, Brazil: Galoa, 2017. http://dx.doi.org/10.19146/pibic-2017-78761.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!