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2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter
Human beings lack the ability to envision how God could use all the evil within world history for the greater good. Davis (1981: 23).
There is certainly a degree of truth to the idea that the evil God allows often cannot be reasonably understood by persons. This could, however, be due as much, or even more, to finite human nature and reasoning as opposed to a moral deficiency or lack of omnipotence with God.
(June 22, 2019: The human nature at present remains corrupted, sinful and tainted and therefore, so is human reasoning. See Romans, Galatians, for example)
God in Christ works these things towards the greater good, Cranfield (1992: 204); in particular in the context of salvation for those that know Christ. Cranfield (1992: 204). Evil and sin are not to be confused with goodness and obedience. Cranfield (1992: 204).
Within Reformed traditions, as God willingly allows evil things to occur, his purposes and motives are pure. God can remain holy and pure while willing evil for the greater good. God’s attribute of omniscience provides him knowledge in order to work his plans for the greater good within creation that no other being can possess without God revealing this information. This attribute denotes that God knows all things, and has direct cognition of all events in his creation. Grenz, Guretzki, and Nordling (1999: 86).
The compatibilist, position, will view God as directly willing evil and suffering for the greater good and not merely allowing it to occur. Feinberg (1994: 64). Leibniz (1710)(1998: 61). God’s motives in willing an action would work toward the greater good even while human beings freely sinned. Calvin (1543)(1996: 37-40).
(June 22 2019: I will add that whatever God wills and allows within permissible that leads towards his perfect will, should be considered the greater good. Whatever God wills in his perfect will, leads toward the greater good.)
Compatibilism & Incompatibilism June 18 2017
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
DAVIS, STEPHEN T. (1981)(ed.), Encountering Evil, Atlanta, John Knox Press.
FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
LEIBNIZ, G.W. (1710)(1998) Theodicy, Translated by E.M. Huggard Chicago, Open Court Classics.
Human beings lack the ability to envision how God could use all the evil within world history for the greater good. Davis (1981: 23).
There is certainly a degree of truth to the idea that the evil God allows often cannot be reasonably understood by persons. This could, however, be due as much, or even more, to finite human nature and reasoning as opposed to a moral deficiency or lack of omnipotence with God.
(June 22, 2019: The human nature at present remains corrupted, sinful and tainted and therefore, so is human reasoning. See Romans, Galatians, for example)
God in Christ works these things towards the greater good, Cranfield (1992: 204); in particular in the context of salvation for those that know Christ. Cranfield (1992: 204). Evil and sin are not to be confused with goodness and obedience. Cranfield (1992: 204).
Within Reformed traditions, as God willingly allows evil things to occur, his purposes and motives are pure. God can remain holy and pure while willing evil for the greater good. God’s attribute of omniscience provides him knowledge in order to work his plans for the greater good within creation that no other being can possess without God revealing this information. This attribute denotes that God knows all things, and has direct cognition of all events in his creation. Grenz, Guretzki, and Nordling (1999: 86).
The compatibilist, position, will view God as directly willing evil and suffering for the greater good and not merely allowing it to occur. Feinberg (1994: 64). Leibniz (1710)(1998: 61). God’s motives in willing an action would work toward the greater good even while human beings freely sinned. Calvin (1543)(1996: 37-40).
(June 22 2019: I will add that whatever God wills and allows within permissible that leads towards his perfect will, should be considered the greater good. Whatever God wills in his perfect will, leads toward the greater good.)
Compatibilism & Incompatibilism June 18 2017
CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.
DAVIS, STEPHEN T. (1981)(ed.), Encountering Evil, Atlanta, John Knox Press.
FEINBERG, JOHN S. (1994) The Many Faces of Evil, Grand Rapids, Zondervan Publishing House.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
LEIBNIZ, G.W. (1710)(1998) Theodicy, Translated by E.M. Huggard Chicago, Open Court Classics.
