Man Has Put God On Trial And Found Him Guilty

Most people are taught that calamities of nature are caused by God. There are businesses that exist to replace property deemed destroyed by an act of God. We feel that loved ones are taken by God through some disease or tragedy before we are ready for them to go. We learn growing up that God controls everything about our lives and we are to fear Him. We are told that if we dont straighten up and act correctly, God will punish us. But without God and His moral righteousness, how can we know what is the correct manner of conducting our lives? None of these statements made, that God is to blame, are true and there is proof that He really does love us more than we can imagine and He wants to give us every good thing that we desire. Since the fall of Adam from grace, God the Father has been executing His plan to redeem us back to a right relationship with Him. His desire is for us to experience His pure, unending and unconditional love. The decision to take part in that love is found in our free will to make up our own minds. He honors that because He wants us to respond freely to His love. Like presenting evidence in court to defend the accused, this book determines to show His innocence of guilt.

The Trial of God (as it was held on February 25, 1649, in Shamgorod) A Play by Elie Wiesel Translated by Marion Wiesel Introduction by Robert McAfee Brown Afterword by Matthew Fox Where is God when innocent human beings suffer? This drama lays bare the most vexing questions confronting the moral imagination. Set in a Ukranian village in the year 1649, this haunting play takes place in the aftermath of a pogrom. Only two Jews, Berish the innkeeper and his daughter Hannah, have survived the brutal Cossack raids. When three itinerant actors arrive in town to perform a Purim play, Berish demands that they stage a mock trial of God instead, indicting Him for His silence in the face of evil. Berish, a latter-day Job, is ready to take on the role of prosecutor. But who will defend God? A mysterious stranger named Sam, who seems oddly familiar to everyone present, shows up just in time to volunteer. The idea for this play came from an event that Elie Wiesel witnessed as a boy in Auschwitz: “Three rabbis—all erudite and pious men—decided one evening to indict God for allowing His children to be massacred. I remember: I was there, and I felt like crying. But there nobody cried.” Inspired and challenged by this play, Christian theologians Robert McAfee Brown and Matthew Fox, in a new Introduction and Afterword, join Elie Wiesel in the search for faith in a world where God is silent.

Many scholars find the legal metaphor of an Oath of Innocence inappropriate, though for different reasons. Some liberal scholars opt for an aesthetic, not a moral, resolution of the question of evil in the world. They find a sublime beauty in God's review of the animal and physical worlds, Behemoth and Leviathan. But that is all they find. They find no suggestions of moral purpose in God's creation and control of evil. Indeed, they feel none could be forthcoming. God is beyond good and evil so no moral resolution is possible. Since no moral resolution is possible, a legal mataphor such as a lawsuit dramatizing the moral question is inappropriate. They interpret Job to understand that position. And they interpret him to retract the lawsuit in its entirety. This author feels such liberal scholars miss a moral resolution for five reasons. (a) First, they fail to give adequate weight to Satan's first speech in heaven setting out the moral solution. (b) Second, they misinterpret Job's struggle with God to be a request for a restoration of his former position, rather than a request to know the reason behind evil in the world. (c) Third, they fail to appreciate the moral restrictions under which God has to operate. God cannot reveal any moral answers directly without defeating his very purpose in the creation and control of evil. As a result, they miss the suggestions of moral purpose in God's two speeches and the inferences God would have Job draw. (d) Fourth, they fail to fully appreciate the legal dynamics of the enforcement mechanism of Job's Oath of Innocence. In particular, they fail to appreciate the distinction between causal responsibility and moral blameworthiness. Thus, they do not understand God's comments concerning vindication and condemnation in his first speech to Job. And they do not understand Job's hesitation to proceed beyond his own vindication to a condemnation of God in Job's first speech to God. Ultimately, they fail to see Job's adjournment and continuation of his Oath of Innocence implied by the allusion to the story of Abraham and Sodom and Gomorrah in Job's final speech. (e) Finally, they fail to give full expression to God's ultimate judgement on Job. Job and only Job spoke rightly about God. In the face of such a judgement, there is no room to deny the ultimate propriety of the moral and legal question as a way of framing man's encounter with God. Some conservative scholars opt for a moral resolution of the question of evil in the world, but their resolution is equally unsatisfying. They interpret Job's so-called excessive words and his Oath of Innocence to be sins of presumption. Thus they would have Job retract his lawsuit in its entirety and repent morally for either his so-called excessive words, his raising of the lawsuit or both. This author feels such conservative scholars miss a satisfactory moral resolution for three reasons. (a) First, they fail to understand the depth of Satan's challenge to God. It is not merely that Job will curse God. It is that God is wrong in his judgement on Job's goodness. God missed sin in Job's life. Such scholars think their moral resolution is possible, because although Job sins, Job does not actually curse God. Their resolution actually makes Satan right in his challenge of God so that God should step down from his throne and destroy mankind. (b) Second, they fail to give proper weight to Job's blamelessness and integrity. The raising of the Oath of Innocence is an expression of that blamelessness and integrity. It is what God expects of Job, though he cannot tell him that directly. (c) Finally, they fail to give full expression of God's ultimate judgement on Job. Job and only Job spoke rightly about God. In the face of such a judgement, there is no room to attribute sin or wrongdoing to Job for either his so-called excessive words or for his Oath of Innocence. My personal interpretation charts a new middle course between these two-fold horrors

This easy-to-read text is divided into four main areas of importance for student understanding: The existence and nature of God, God and science, God and experience, and God and language.

Smythe sewn cloth binding.Describes the difficulties faced by children in families. Eight chapters discuss Sigmund Freud's abusive childhood and its consequences in his work.

No single event in human history has received more attention than the suffering and crucifixion of Jesus of Nazareth. In this Lenten journey, Adam Hamilton guides us through the last twenty-four hours of Jesus' life. Each chapter is designed to help the reader experience and understand the significance of Jesus' suffering and death in a way you have never done before. Whether readers are long-time Christians or simply curious about the story of Christ's crucifixion, they are invited to join the author in retracing the last 24 hours of Jesus' life. The program that supports this product includes: 1) a DVD that contains session video filmed in the Holy Land and a leader's guide; and 2) a paperback devotional book. Lent, Lenten, Lenten Resource, Lenten Resources, Lent Study, Lent Studies, Easter, Easter Study, Easter Studies

A Bloody and Barbarous God investigates the relationship between gnosticism, a system of thought that argues that the cosmos is evil and that the human spirit must strive for liberation from manifest existence, and the perennial philosophy, a study of the highest common factor in all esoteric religions, and how these traditions have influenced the later novels of Cormac McCarthy, namely, Blood Meridian, All the Pretty Horses, The Crossing, Cities of the Plain, No Country for Old Men, and The Road. Mundik argues that McCarthy continually strives to evolve an explanatory theodicy throughout his work, and that his novels are, to a lesser or greater extent, concerned with the meaning of human existence in relation to the presence of evil and the nature of the divine.

In The Dialectics of the Religious and the Secular, fifteen international scholars address the question of the relevancy, meaning, and future of religion within the increasing antagonisms between the religious and secular realms of modern civil society and its globalization.