Theodicy And Antitheodicy

In this 1710 treatise, Gottfried Liebniz's only book-length work, he applies the idea of philosophical "optimism"-that we live in the best of all possible worlds-to the "problem of evil"-If a benevolent God exists, why do terrible things happen? He explores the possibility that humanity's happiness is not necessarily part of God's plan. Much of Leibniz's thinking in the realm of the sciences flowed from his philosophy-he believed the universe to operate under simple, intelligible, interconnected rules. Understanding how he approached the metaphysical world and humanity's place in it is vital to understanding his contributions to modern science. The impact of the work of German mathematician GOTTFRIED WILHELM LEIBNIZ (1646-1716) on modern science and technology is all but incalculable. His notation for infinitesimal calculus-which he developed independently of Newton-remains in use today, and his invention of binary counting is the basis for modern computing. He was a powerfully influential philosopher as well, and is still considered, alongside Descartes and Spinoza, one of the great 17th-century rationalists.

Why does God permit evil and suffering? This question, known as the problem of evil in theological and philosophical circles, has perennially vexed Christian theology. Academic studies on the problem of evil, however, have failed to move the conversation forward in recent years. In this volume, designed for students and scholars alike, Mark S. M. Scott traces the major models and motifs in Christian explanations for evil (called theodicies) and argues for a thorough rethinking of the problem of evil and theodicy based on distinctly Christian theological criteria and resources.

This Companion offers a state-of-the-art contribution by providing critical analyses of and creative insights on the problem of evil.

As a traditional theological issue and in its broader secular varieties, theodicy remains a problem in the philosophy of religion. In this remarkable book, Sami Pihlström provides a novel critical reassessment of the theodicy discourse addressing the problem of evil and suffering. He develops and defends an antitheodicist view, arguing that theodicies seeking to render apparently meaningless suffering meaningful or justified from a ‘God’s-Eye-View’ ultimately rely on metaphysical realism failing to recognize the individual perspective of the sufferer. Pihlström thus shows that a pragmatist approach to the realism issue in the philosophy of religion is a vital starting point for a re-evaluation of the problem of theodicy. With its strong positions and precise arguments, the volume provides a new approach which is likely to stimulate discussion in the wider academic world of philosophy of religion.

The Blackwell Companion to the Problem of Evil presents a collection of original essays providing both overview and insight, clarifying and evaluating the philosophical and theological “problem of evil” in its various contexts and manifestations. Features all original essays that explore the various forms of the problems of evil, offering theistic responses that attempt to explain evil as well as discussion of the challenges facing such explanations Includes section introductions with a historical essay that traces the developments of the issues explored Acknowledges the fact that there are many problems of evil, some of which apply only to those who believe in concepts such as hell and some of which apply to non-theists Represents views from the various religious traditions, including Hindu, Jewish, Christian, and Muslim

My thesis--Theodicy and Anti-Theodicy: Tradition and Change in Post-Holocaust Jewish Theology--examines the collapse of theodicy by critically engaging the writings of Richard Rubenstein, Eliezer Berkovits, and Emil Fackenheim. These three Jewish theologians testify to how modern religious sensibilities irrevocably shift after Auschwitz. They illustrate in unique (even exaggerated) form how contemporary Jewish thinkers strategically reinvent theological and literary traditions in response to historical change. My research indicates that modern scholarship on religion needs to be radically rethought under the impact of non-Protestant religious cultures. I have found (based on readings of biblical, rabbinic and post-Holocaust Jewish texts) that religious life and thought are neither as theocentric nor as exercised by theodicy as western scholars have heretofore assumed. The methodological focus of my research is two-fold, both theological and literary. Theologically, I examine how Rubenstein, Berkovits, and Fackenheim displace theodicies found in rabbinic and modern philosophical strands of Jewish tradition. Instead, they engage a mode of discourse that I call anti-theodicy--by which I mean religious responses to catastrophic suffering that do not justify, explain, or accept the relation between God and evil. Instead of vindicating God, anti-theodicies defend afflicted human persons even against God and providence. My dissertation's second focus concerns the use of traditional texts. Rubenstein, Berkovits and Fackenheim reinvent tradition by sifting through a broad corpus of classical tropes and texts. They jettison time-honored theodicies and adopt a heretofore marginalized anti-theodic stance. Their revisions, I argue, reflect a powerful and distinctively "post-Holocaust" shift in the theological and readerly canons of modern Judaism.

The response of Pentecostal and Charismatic churches to those suffering in their midst has generally been to seek the intervention of the Holy Spirit to bring about healing and transformation, or perhaps, education. But what happens when the suffering continues, it appears to be innocent and meaningless, and God seems to be absent? This study, drawing on Kevin Vanhoozer's "dramatic" approach to theology, argues that the way God calls us to "perform" as we seek to communicate with him amidst such situations is to lament, and to do so with the aid of the Holy Spirit. Rather than offering such an approach purely in opposition to the more "triumphalistic" responses common in Pentecostal/Charismatic theology and practice, this book seeks to show how a performance of lament is conducive to such theology and practice while acting as a much-needed corrective to certain aspects of it. What is provided here is therefore relevant reading for both scholars and pastors alike, particularly of Pentecostal/Charismatic church tradition, who grapple with the realities of suffering and the questions such realities produce.

One of those rare questions in philosophy that is not only technically recalcitrant but also engages the hearts and minds of the broad community is the so-called 'problem of evil': how can the existence of an absolutely perfect God be reconciled with the existence of suffering and evil? This problem has exercised the finest minds across the centuries, from ancient to modern times. In contemporary philosophy, however, the debate has petrified into a select number of entrenched and defensive strategies. This volume opens the way for a wholesale reconsideration of the problem of evil. Eight prominent philosophers of religion have been invited to engage in critical but friendly dialogue, and to develop and contest both traditional and relatively unorthodox approaches. What emerges from these exchanges is a diversity of fruitful and innovative ways of thinking about God and evil, proving that the problem of evil is far from exhausted.