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Dissertations / Theses on the topic 'Theodicea'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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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.

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2

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

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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.

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3

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

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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.

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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.

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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.

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6

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

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7

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

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8

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

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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.

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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.

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11

Hoover, Jon. "Ibn Taymiyya's theodicy of perpetual optimism /." Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb41104973f.

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12

Schleif, Paul Edward. "Theodicy reflections on life's most difficult questions /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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13

Welz, Claudia. "Love's transcendence and the problem of theodicy." Tübingen Mohr Siebeck, 2006. http://d-nb.info/987014064/04.

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14

Houghton, S. "The faith and theodicy of John Clare." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604256.

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This thesis demonstrates that Clare’s faith is a highly personal and complex negotiation between the reality of the ‘religion’ confronting him in the world, a remarkable knowledge of literature and thought, and a reasoning and intelligent appropriation of influence. It begins by establishing that Clare’s love of certain aspects of Anglican orthodoxy was entirely compatible with his experimentation with alternative denominations. Its survey of ‘religion’ includes the Church of England and its adherents alongside other religious groups, insisting on an understanding of the Christian faith as an implicit presence (although one which was highly politicised, far from unchallenged, and certainly perceived as declining) within the quotidian life of Clare’s society. The thesis examines the importance of ‘alternative beliefs’ as phenomena coexisting with organised religion, assessing the extent of their coincidence, and thus offering a reassessment of what orthodoxy might mean to Clare’s village community. It goes on to acknowledge Clare’s intelligence and idiosyncratic learning (particularly his Bible reading), examining his attitude to ‘science’ and to such concepts as ‘Reason’, ‘Deism’, and ‘Revealed’ and ‘Natural’ religion. The second part of the thesis asserts that Clare’s religious conviction is reinforced by intense subjective spiritual experience. Having explored some ramifications of this, it goes on to reconsider Clare’s thematic treatment of ‘Eden’ and ‘eternity’, Concluding that, within a climate of religious enthusiasm, Clare interprets a sublime rapture repeatedly experienced in the presence of nature as the felt presence of the deity, it suggests that, even when intellectually he doubts his own faith, he is unable fully to relinquish a particular ‘knowledge’ of divinity. The thesis then analyses Clare’s representations of ‘evil’, demanding to know how faith in an omnipotent, benevolent deity is reconciled with a progressive and devastating sense of the predatory cruelty inherent in the natural world (this sense collides with Clare’s fervent love for his environment, coalescing with events emblematic of essentially theological ‘Falls’ which Clare believed, were perpetuated throughout his life). The thesis concludes by attempting to trace the elements of Clare’s creed, and by developing a new understanding of what his conception of ‘God’ might be.

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15

Thai, Le Pham. "The tough-love proposal : a novel theodicy." Thesis, University of Pretoria, 2020. http://hdl.handle.net/2263/75028.

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In this study, we reviewed the literature concerning the problem(s) of evil and found that, while there is a consensus that the logical problem of evil as raised by J. L. Mackie has been successfully addressed by Alvin Plantinga’s “Free Will Defense,” the evidential problem of evil as argued by William Rowe has yet to be resolved. The various solutions suggested by recognized scholars (e.g., John Hick and Richard Swinburne) have not met with broad acceptance. Most of the efforts to resolve the problem have been focused on Rowes’ factual premise (i.e., there are gratuitous evils). This approach has been fraught with difficulties and uncertainties as the determination of “gratuitousness” may be “beyond our ken.” Instead, this research aims to challenge Rowe’s theological premise (i.e., God prevents all gratuitous evils) by supplying a morally justifying reason (i.e., “tough-love) for God to exist in the presence of evil (gratuitous or otherwise). We also endeavor to stay within the bounds of Christian orthodoxy in affirming that God is omnipotent, omniscient, omnipresent, and the omnibenevolent creator of the universe. As Rowe insisted on keeping the discussion within the narrow confines of Restricted Standard Theism (i.e., an Omnigod creator without other religious claims), in the section for non-theists, we introduce a “Tough-love Proposal” that does not rely on biblical or religious literature. As humans deny God’s existence, God lets them go their own way (resulting in good and evil) and in “tough love,” waits patiently for them to respond to his message of salvation as proclaimed by the Church and the Holy Spirit. The evils in this world (gratuitous, excessive, horrendous . . .) are strictly the results of people living independently from God. Rowe’s argument that the presence of “gratuitous” evils makes God’s existence improbable is answered by the commonsense notion of “tough love” as often used in the restoration of broken relationships. The numerous requirements advocated by scholars for a “successful” theodicy are shown to be met by the “Tough-love Proposal,” using findings from other fields of knowledge (e.g., economics, psychology . . .). As God does not act in the same way toward believers and non-believers, in the section for theists, following the historical-grammatical method of hermeneutics (i.e., interpretation using lexical data, grammatical data, historical and cultural backgrounds, near and broader contexts), we apply Christian Scriptures and show that God promises that “all things work together for good to those who love God” (Romans 8:28), thus negating the possibility of gratuitous evils in (faithful) believers’ lives. The question raised by theists and non-theists concerning the creation of humans with “free will and no possibility of sinning” is answered by the “simplicity” of God, logically preventing him from creating a creature sharing the divine impeccability. Additionally, we propose some theories concerning the “world of death” (i.e., our world with the “survival of the fittest”) and the world of life (i.e., a new heaven and a new earth). In God’s sovereignty, we are free to choose the world/path that we desire.
Thesis (PhD)--University of Pretoria, 2020.
Church History and Church Policy
PhD
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16

Huxford, George Gilbert. "The scope and development of Kant's theodicy." Thesis, King's College London (University of London), 2015. https://kclpure.kcl.ac.uk/portal/en/theses/the-scope-and-development-of-kants-theodicy(5bff5c24-3d04-4186-9d2d-fddc943733ae).html.

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The thesis which underpins the whole study is that Kant's engagement with theodicy was career-long and not confined to his short treatise of 1791, On the Failure of All Attempted Philosophical Theodicies, which dealt explicitly with the subject. In the study, Kant's developing thought on theodicy is treated in three periods, pre-Critical, early-Critical, and late-Critical. Each of the periods has its own special character, respectively that of exploration, transition, and conclusion. In the course of developing the underpinning thesis, I argue for a further five substantial theses: o Kant's stance on theodicy developed through his career, from an essentially Leibnizian starting point to his own unique authentic theodicy. • Kant did not reject all theodicies. He rejected so-called philosophical theodicies based on theoretical/speculative reason but advanced authentic theodicy grounded in practical reason. In this way he found a middle ground between philosophical theodicy and fideism, both of which he rejected. • Kant's work in other areas, particularly that in natural science and his Critical epistemology, served to constrain his theodicy. • Metaphysical Evil conceived as limitation and Kant's Radical Evil perform the same function, namely providing the ground for the possibility of moral evil in the world. • Nevertheless, Kant's authentic theodicy fails (i) because it fails to meet his own definition (ii) it relies on the Highest Good which cannot bear the weight Kant puts on it because (a) there is no a priori deduction of a duty in its regard and (b) intractable difficulties in applying the Highest Good in practice.

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17

Dieringer, Volker. "Kants Lösung des Theodizeeproblems : eine Rekonstruktion /." Stuttgart-Bad Cannstatt : Frommann-Holzboog, 2009. http://deposit.d-nb.de/cgi-bin/dokserv?id=3085457&prov=M&dok_var=1&dok_ext=htm.

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18

Buchanan, Lauren. "An originary theodicy : Rousseau and the problem of evil /." Title page, abstract and table of contents only, 1999. http://web4.library.adelaide.edu.au/theses/09AR/09arb918.pdf.

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19

Horne, Milton P. "Theodicy and the problem of human surrender in Job." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306733.

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20

West, Kevin R. "The soteriological problem of evil William Lane Craig's theodicy /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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21

Maitland-Cullen, Patrick S. "The theodicy problem in the theology of Jurgen Moltmann." Thesis, University of Edinburgh, 1990. http://hdl.handle.net/1842/30435.

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The thesis is that a theology which takes suffering to be unjustifiable (of which Moltmann's is the major contemporary example), which can openly accept this situation, is potentially a very major breakthrough. However, it has to be asked if it has a sustainable understanding of the problem of evil. Introduction: sets out briefly the traditional understanding of the theodicy problem, and also the way in which the thesis is developed. Chapter one looks at the manner in which theodicy can be seen as a natural and necessary upshot of the fact that Christian belief involves certain assertions or claims. Words, if they arc to be meaningful, are used in certain ways. Also discussed is an a-theodicist eschatological verification position. I argue that there has to be a way in which we can rationally affirm that the world is worthwhile. Chapter two looks at various thcodicies to see how they attempt to make sense of the world in its relation to the God who is wholly good, and if they arc saying things which Christians need to say - or which are incompatible with basic Christian beliefs. Chapter three looks at Moltmann's understanding of the theodicy question, leading to the conclusion that there is a major and potentially deeply problematic departure in interpretation. Chapter four surveys, and then discusses critically, the view of suffering in Theology of Hope. Chapter five reviews Religion, Revolution and the Future, and Hope and planning, again in relation to the question of evil. Chapter six assesses the contribution of The Crucified God to Moltmann's understanding of suffering. Chapter seven discusses The Trinity and the Kingdon of God likewise. Chapter eight is a view of crucial aspects of God in Creation and the main-stream theodicy problem. Chapter nine looks at the idea that Moltmann's theologising may be beyond the reach of conventional theodicy debate criteria. I hold that this is not so. Attention then switches to D Z Phillips and his claims that religious language cannot be subjected to classification as right or wrong: my case being the claim that important aspects of Moltmann's treatment of evil and God arc incoherent. 1 disagree with Phillips. There follows the conclusion. Whilst Moltmann brings home the need to think with deepest seriousness about the problems of suffering, and appears to open up a new theological horizon on the problem of evil, he in the end fails to show how one can legitimately escape the criteria of the classical problem of justification.

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22

Kirkham, James Chase. ""Worlds Without End": The Cosmological Theodicy of Brigham Young." DigitalCommons@USU, 2012. https://digitalcommons.usu.edu/etd/1295.

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A striking characteristic of Brigham Young's theology was his inclusion of a cosmology in his teachings. In his speeches as President of the Church of Jesus Christ of Latter-day Saints, Young juxtaposed cosmological pronouncements with practical advice. Young regularly opined on such topics as the eternal nature of matter and light and the interaction of gods and humans with these substances. Dovetailed to his cosmic musings was down-to-earth advice on raising children, avoiding the evils of the gold rush, and controlling one's temper. This paper argues that Young's mingling of the abstruse with the mundane functioned as a theodicy for the nineteenth-century Mormons. In order to justify an omnipotent God's allowance of Mormon suffering and persecution, Young framed God and the human experience within a cosmology. He taught that humans exist with the express purpose of accumulating light and truth. This accumulation would continue after death throughout eternity. Young taught that an ineluctable factor in this progression was suffering and for this reason, Young condoned God's allowance of Mormon hardship. By weaving these cosmological teachings with his pragmatic counsel, Young taught the Latter-day Saints to view their daily lives--full of struggles, pain, and fear--within a cosmological framework. Young believed that such a mindset would bolster the faith of the benighted Mormons.

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23

Klender, Daniel M. "Standing firm in the grace of God Peter's theology of suffering /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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24

Englander, Alex Marc. "Theodicy and the highest good in the philosophies of Leibniz, Kant and Hegel." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648697.

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25

Dieringer, Volker. "Kants Lösung des Theodizeeproblems eine Rekonstruktion." Stuttgart- Bad Cannstatt Frommann-Holzboog, 2007. http://d-nb.info/988074044/04.

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26

Rock, James L. "Biblical theodicy the defense of God's justice (Gen 18-19) /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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27

DeFurio, Laura. "Milton's indeterminate theodicy will, grace, and cause in Paradise lost /." Click here for download, 2009. http://proquest.umi.com/pqdweb?did=1711556971&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.

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28

Jacobs, N. A. "Beyond Augustine prolegomena to a neo-atomistic form of theodicy /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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29

Jang, Jaeho. "The doctrine of theodicy in a scientific age : examining the evolutionary theology of John Haught and the Daoist philosophy of Zhuangzi." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25822.

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Modern evolutionary science has brought a sharp focus to bear on the problem of evil, and especially of natural evil and suffering in the natural world. Moreover, I believe that contemporary theodicy may benefit from engagement with the East Asian religion, Daoism. Therefore, I will comparatively examine the work of the evolutionary theodicy of Haught and the Daoist philosophy of Zhuangzi. I will not cover all of the thought of Haught and Zhuangzi, but instead I will focus on their ideas concerning the problem of evil, and develop them in harmony with evolutionary science. In order to do this comparative study, I will suggest the necessity of a new methodology, and propose five steps for the comparative work between religion and science and between Christianity and Daoism: description, comparison, generalisation, differentiation and supplementation. Based on this methodology, I will generalise the ideas of Haught and Zhuangzi on evil into seven different theodicies (the natural state defence, the free action defence, the suffering God defence, the hidden God defence, the harmony defence, the progress defence, and the final fulfilment defence). I will then supplement the evolutionary theodicy of Haught with the Daoist ideas of Zhuangzi on the basis of their differences. The main aim of this study is to develop Christian theodicies to inform both the West and the East in a scientific age by comparing the evolutionary theology of Haught and the Daoist philosophy of Zhuangzi. I will suggest that Western evolutionary theodicies would benefit from engagement with the Daoist philosophy of Zhuangzi, and that the evolutionary theodicy of John Haught might be of benefit in an Asian Christian context. I also expect that the Daoist philosophy of Zhuangzi can be seen in a new light through conversation with the evolutionary theology of Haught and evolutionary science generally. I hope that this thesis can be a catalyst for comparative study between religion and science and between Christianity and Daoism.

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30

Soft, Max. "Irenaeus and his view of evil." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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31

Steiner, Uwe. "Poetische Theodizee : Philosophie und Poesie in der lehrhaften Dichtung im achtzehnten Jahrhundert /." München : W. Fink, 2000. http://catalogue.bnf.fr/ark:/12148/cb376868418.

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32

Mallard, Jack K. "Death Becomes Her: Theodicy in Neil Gaiman's The Sandman." BYU ScholarsArchive, 2011. https://scholarsarchive.byu.edu/etd/2772.

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A study of Neil Gaiman's The Sandman, particularly "The Sound of Her Wings" and "The Kindly Ones: Part 13," demonstrates its theological richness. The Sandman's ability to participate in theodicy becomes clear by framing that study within a framework provided by Ernest Becker's ideas about the terror of death and Karen Armstrong's observations of the historical utility of negative theology and compassion. The analysis of the formal characteristics of The Sandman shows the range of aesthetic possibility inherent in the comics form. Lastly, the study makes apparent the continued readerly desire for engagement with questions about God, transcendence, death, and evil.

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33

LOPES, FABIO DOS SANTOS CREDER. "UNJUSTIFIABLE MYSTERY: THE PROBLEM OF EVIL AND THE FAILURE OF THEODICY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2006. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=8797@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Esse ensaio se pretende um simples esboço de análise crítica da idéia de Deus como tentativa de resposta metafísica e religiosa ao problema do sentido, assim como de certos argumentos em defesa dessa idéia. - Mas pretende, sobretudo, investigar o fracasso das teodicéias em dar conta do problema do mal.
This essay intends to be a mere effort of critical analysis of the idea of God as an attempt to give a metaphysical and a religious answer to the problem of the sense, as well of certain arguments in defense of this idea. - But mainly this essay intends to investigate the failure of the theodicy in finding a solution to the problem of evil.

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34

Kadosh, Refael. "Jewish theodicy : reflections on the Holocaust and Zionism in rabbinical thought." Master's thesis, University of Cape Town, 2002. http://hdl.handle.net/11427/3560.

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35

Crossen, Maureen. "The question of God in the face of the problem of evil in light of Jürgen Moltmann's reading of scripture and eschatological literature /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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36

Bennett, M. Jay. "A synthesis of Jonathan Edwards's thoughts on theodicy and its pastoral implications." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1126.

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37

Matteson, George A. "A theological rationale for Christian suffering." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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38

Hughes, C. T. "Philosophers, theologians and evil : toward a union of philosophical and theological concerns in theodicy." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.253788.

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39

Lloyd, Michael. "The cosmic fall and the free will defence." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286943.

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40

Chandra, Michael A. "Ontological and value incommensuration : Marilyn McCord Adams on medieval and modern approaches to Theodicy." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/2592.

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The Medievalist and philosophical Theologian Marilyn McCord Adams argues that the standard treatments of evil in Anglo-American philosophy of religeon are overtly abstract respecting both evil and God. She contends that the typical focus on moral evil detracts from attention to horrendous evils, or horrific individual suffering, which is the most difficult class of evils to reconcile with the Christian faith. Adams also argues that we can satisfactorily account for why horrors occur and how God can defeat them if and only if we interpret God and creatures as being ontologically incommensurate, which precludes the commonplace among analytic philosophers that divine goodness is moral goodness. on Adams's interpretation, these moves will require substantial reworkings of traditional Christian teachings on sin, eschatology, and related doctrines.

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41

Peters, Dave. "A program for the Greene Church of the Nazarene on the implications of Christian suffering." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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42

Hinrichs, Scott William. "Perspectives on suffering exploring the why questions /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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43

Richter, Michael. "Das narrative Urteil erzählerische Problemverhandlungen von Hiob bis Kant." Berlin New York, NY de Gruyter, 2005. http://d-nb.info/98896774X/04.

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44

Schönemann, Hubertus. "Der untreue Gott und sein treues Volk Anklage Gottes angesichts unschuldigen Leidens nach Psalm 44." Göttingen V & R Unipress, Bonn Univ. Press, 2008. http://d-nb.info/992824362/04.

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45

Akbas, Muhsin. "The problem of evil and the theodicies in Jewish, Christian, and Muslim thought." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503586.

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46

Leow, Theng Huat. "The theodicy of Peter Taylor Forsyth : a "crucial" justification of the ways of God to man." Thesis, St Andrews, 2009. http://hdl.handle.net/10023/833.

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47

Hannah, Kathryn Jayne. "Theodicy and the death of God in Awlād ḥāratinā by Najīb Maḥfūẓ." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23215.

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The purpose of this thesis is to demonstrate that through his book. Awlad haratina, Najib Mahfuz is criticizing the role of traditional religion in his society in order to find a new god and a new faith. He is particularly concerned with the silence of God in view of human suffering. Awlad haratina's theme of tyranny and oppression, while an elusive Jabalawi remains secluded, leads to an examination of theodicy. The question of God's justice is raised in order to discover who or what is responsible for evil and the suffering of humanity. Through the death of God, Mahfuz answers this question by proving Him irrelevant and eliminating Him altogether. Mahfuz then introduces what he sees as an alternative to traditional theism: scientific and intellectual exploration.

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48

De, Petris Paolo. "Calvin's "Theodicy" in his «Sermons on Job» and the hiddenness of God." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=19238.

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Calvin's "Theodicy" has been substantially ignored or simply negated until now on the assumption that the issues raised by the modern problem of evil and Calvin's discussion of providence and evil are different. The unspoken premise underlying this conviction is that theodicy would be a modern problem, since earlier formulations in no way attempted to justify God's actions. The goal of the present research decisively goes in the opposite direction. It aims to demonstrate that one of the most important reasons that prompted Calvin to preach for almost 2 years 159 Sermons on the Book of Job was to give an answer to the anguishing problem of human suffering and to "vindicate" God's justice. As if he were installed in a tribunal and with the enthusiasm of a lawyer Calvin made recourse to all the possible formal exceptions and substantive arguments, trying to persuade, convince, and exhort his contemporaries that God, in spite of all the charges made against Him, was not only blameless, but also just. The theologian, the minister, and the God's lawyer were merging within Calvin's person to the extent that very often it is not easy to understand who wrote: the theologian equipped with the instruments of law, or the lawyer armed with the instruments of biblical exegesis. His attempt found its more appropriate expression, when in the Sermons on Job he resorted to the concept of "double justice." The distinction between the "revealed" and the "hidden" justice of God enabled him to try to give a provisional answer to all those cases in which the divine justice was challenged. Nevertheless, Calvin's defence of God's justice reached its apex, when he conveyed the attention of the church to the definitive revelation of God's justice that wi
La théodicée de Calvin a été sensiblement ignorée ou simplement niée jusqu'à nos jours sur la base de l'assertion que les issues soulevées par le problème moderne du mal et la discussion de Calvin sur la providence et sur le mal seraient différentes. La prémisse sous entendue de cette conviction est que la théodicée serait un problème moderne, puisque les premières formulations n'ont nullement essayé de justifier les actions de Dieu. Le but de la recherche actuelle va décidément dans la direction opposée. Elle a l'intention de démontrer que un des motifs les plus importants qui a poussé Calvin à rédiger pendant presque 2 années les 159 Sermons sur Job était de donner une réponse au problème de la souffrance et de la douleur humaine et de défendre la justice de Dieu. Comme s'il était installé dans un tribunal et avec l'enthousiasme d'un avocat, Calvin a fait recours à toutes les exceptions formelles possibles et à tous les arguments substantiels essayant de persuader et de convaincre ses contemporains que Dieu, malgré tous les accuses faites contre lui, était non seulement irréprochable, mais également juste. Le théologien, le ministre, et l'avocat de Dieu fusionnaient chez la personne de Calvin au point que très souvent ce n'est pas facile de comprendre qui écrit : le théologien équipé des instruments de la loi, ou l'avocat armé des instruments de l'exégèse biblique. La tentative du Réformateur a trouvé son expression la plus appropriée, quand dans les Sermons sur Job il a utilisé le concept de la double justice. La distinction entre la justice "révélée" et la justice "cachée" de Dieu a permis à Calvin d'essayer de donner une réponse provisoire à tous ces cas dans lesquels

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49

Steinbring, Patricia A. "Is God dozing?, theodicy in the context of the African-American experience." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ52750.pdf.

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50

Nguyen, Joseph Tan Doan. "Theodicy after Paul Ricoeur toward a theology of the symbol of evil /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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