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Relevant bibliographies by topics / Christian theodicy

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Academic literature on the topic 'Christian theodicy'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Christian theodicy"

1

Metz, Johann Baptist. "Suffering from God: Theology as Theodicy." Pacifica: Australasian Theological Studies 5, no. 3 (October 1992): 274–87. http://dx.doi.org/10.1177/1030570x9200500303.

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The article argues that Christian theology has avoided asking questions about suffering that appears to come from God. The mystery of God has been tamed by philosophical positions, and the Israelite sense of poverty of spirit before God needs to be recaptured. Christian hope remains tied to an apocalyptic conscience and Christians must not hurriedly bypass the slowly dying cry of Jesus.

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Chae, Hyeok-Su. "Theodicy and Its Christian Educational Application." Theology and Praxis 63 (February 28, 2019): 389–418. http://dx.doi.org/10.14387/jkspth.2019.63.389.

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FRANKLIN RAUSCH. "SUFFERING HISTORY: COMPARATIVE CHRISTIAN THEODICY IN KOREA." Acta Koreana 19, no. 1 (June 2016): 69–97. http://dx.doi.org/10.18399/acta.2016.19.1.003.

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Silverman, Eric Jason, Elizabeth Hall, Jamie Aten, Laura Shannonhouse, and Jason McMartin. "Christian Lay Theodicy and The Cancer Experience." Journal of Analytic Theology 8 (September 21, 2020): 344–70. http://dx.doi.org/10.12978/jat.2020-8.1808-65001913.

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In philosophy of religion, there are few more frequently visited topics than the problem of evil, which has attracted considerable interest since the time of Epicurus (341-270 BCE). It is well known that the problem of evil involves responding to the apparent tension between 1) belief in the existence of a good, all powerful, all knowing God and 2) the existence of evil—such as personal suffering embodied in the experience of cancer. While a great deal has been written concerning abstract philosophical theories that academics use to explain the existence of evil, much less has been written about how religious lay people make sense of evil and suffering. What explanations, meanings, and perceptions do they hold concerning the religious significance of evil? What can theologians and philosophers learn from these lay experiences? Our interdisciplinary team designed an experiment to identify the religious significance that personal suffering held for a group of religious cancer sufferers. We interviewed twenty-nine self-identified evangelical Christians who had received a cancer diagnosis at some point in their lives for our experiment. Since all interviewees identified as Christians, it was expected that they would assent to belief in a theistic God. It was also expected that each interviewee would assent the existence of evil and see their cancer experience as a dramatic and personal instance of an evil event. The explicit existential threat of cancer guarantees that the individual has much at stake in the experience. Furthermore, the pain and suffering that typically accompanies either the cancer itself or cancer treatments make it a compelling example of evil experienced in a very personal way. Finally, even when successfully treated, the ongoing threat of potentially fatal recurrence looms over the sufferer for years to come. We asked 17 questions related to the religious significance of their cancer experience in each interview and coded these interviews looking for five distinct types of explanations for/meaning of evil: trusting God in mystery, free will, moral development, spiritual growth, and growth in human relationships/community. These categories were meant to correspond loosely to five philosophical responses to the existence of evil.Our interviews included several important results. First, 79% of interviewees had at least one answer that fit into the ‘trust God in mystery’ category of responses with 48% using this category of responses as their most frequently cited theme. This result could be interpreted as a kind of generic theodical response: God has a good, but unknown reason for allowing evil/suffering. Alternatively, another possible interpretation is that at least some of these interviewees intuited something similar to skeptical theism, since it claims that if one understands the type of God proposed by theism and possesses an accurate view of human cognitive capacities, it is apparent that there is no real tension to be resolved between theism and the existence of evil. Some of our interviewees seemed to believe not only that the answer to why evil exists is mysterious, but that they simply could not have the necessary perspective to judge what kinds of purposes God might have for allowing this painful episode in their lives.While it was unsurprising that religious sufferers would find it important to trust God in ambiguous difficult circumstances, more surprisingly, we found that 52% of our respondents did not judge that their cancer experience was at all in tension with their religious beliefs. Whereas a broad range of philosophers and theologians acknowledge that there is at least an apparent conflict between the existence of a good, all-powerful God and the existence of evil, most of our interviewees did not even perceive an apparent tension between theistic beliefs and their painful cancer experiences that would be in need of additional reconciliation.There are at least two ways this result might be interpreted. First, our interviewees might hold additional beliefs that make the existence of evil easier for them to accept. After all, these interviewees were not ‘bare theists’ who held only to the existence of God, but presumably held a broad range of religious beliefs which may already serve to reconcile the existence of evil: that growing closer to God is more important than earthly life itself, that in evil in this life allows us a greater appreciation of a blessed eternity, or simply that ‘God works for our good in mysterious ways.’ Thus, a fully developed Christian worldview may already accommodate the existence of evil in a way not fully appreciated by philosophers.Another possible interpretation is that at least some of our interviewees were not adequately reflective to perceive the tension between their religious beliefs and their experience of suffering. There is at least some reason to doubt this explanation as an overarching interpretation of this result since our interviewees were generally well educated with the median participant holding at least a Bachelor’s degree, and most were ongoing participants in a cancer support group ensuring long-term ongoing engagement with their cancer experience.A final significant finding is that a high portion of our interviewees, 83% reported specific examples of beneficial personal growth—moral, spiritual, or relational— that resulted from their cancer experience. When asked about their cancer experience’s broad effect upon their lives in these areas they volunteered at least one example of a benefit they received in these areas. Depending on one’s accompanying value theory and whether such benefits might have been otherwise achieved, they might provide a morally sufficient reason for the existence of suffering. Our interviewees frequently described experiencing the kind of benefits at the heart of John Hick’s soul making theodicy and Eleonore Stump’s ‘spiritual growth’ theodicy, providing at least some corroborating evidence for such views. Experiences common to our interviewees were similar to what such theodicies would predict.

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Brewer, Keagan. "God’s Devils: Pragmatic Theodicy in Christian Responses to Ṣalāḥ al-Dīn’s Conquest of Jerusalem in 1187." Medieval Encounters 27, no. 2 (June 14, 2021): 125–64. http://dx.doi.org/10.1163/15700674-12340098.

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Abstract This paper considers Christian responses to the problem of evil following Ṣalāḥ al-Dīn’s conquest of Jerusalem. Among Catholics, Audita Tremendi offered the orthodox response that God was punishing Christian sin. However, the logical conclusion of this view is that the Muslims were agents of God despite being “evil” for having captured Jerusalem from Christians. Twelfth-century theologians believed that God could use demons in the service of good. In response to 1187, while many Christians portrayed the Muslims as evil, some expressed that they were divine agents. Meanwhile, others murmured that Muslim gods (including, to some, Muḥammad) were superior to Christian ones; that the Christian god was apathetic, violent, or wicked; that the crusade of 1189–92 was against God’s will; and that crusaders were murderers. Thought-terminating clichés centring on the divine mysteries permitted the continuance of Christianity in the face of this profound theodical controversy.

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Stoeber, Michael. "Transformative suffering, destructive suffering and the question of abandoning theodicy." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 429–47. http://dx.doi.org/10.1177/000842980303200403.

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This paper defends the striving for a theoretical theodicy against the call of some contemporary theologians to abandon the practice altogether. Essential to the defense is a distinction I propose between the themes of "transformative suffering" and "destructive suffering." I respond especially to the views of Grace Jantzen and Kenneth Surin, suggesting how, in Christian theism, effective themes of theodicy would ground the hope for the healing and redemption of the victims of destructive suffering. In abandoning theodicy in principle, it remains unclear what would support this compassionate hope for the victims. Moreover, by maintaining the category of "destructive suffering," one secures against the danger in theodicy of demeaning or repudiating the traumatic experiences of the victims of radical evil. I go on to explore the implications of these points in seeking for effective themes of theodicy.

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Szwat-Gyłybowa, Grażyna, and Piotr Szymczak. "Kalin Yanakiev as a Writer of Apocrypha? Remarks on the Essay "Дебат върху теодицеята" ("A Debate on Theodicy")." Studia Ceranea 4 (December 30, 2014): 219–31. http://dx.doi.org/10.18778/2084-140x.04.14.

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The article engages with the philosophical and theological notion of theodicy as formulated by Kalin Yanakiev in Дебат върху теодицеята (A Debate on Theodicy), an essay which appeared in Yanakiev’s book Философски опити върху самотата и надеждата (Philosophical Essays on Solitude and Hope,2008). The article uses the category of apocryphalness to analyse the ideas sparked off in Yanakiev’s work by a passage from Dostoevsky’s The Brothers Karamazov, along with a series of Yanakiev’ s philosophical and poetic images which are interpreted in the biblical and philosophical context. The article also touches on the relationships between Yanakiev’s ideas and Orthodox Christian theodicy.

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Fettke, Steven M., and Michael L. Dusing. "A Practical Pentecostal Theodicy?" PNEUMA 38, no. 1-2 (2016): 160–79. http://dx.doi.org/10.1163/15700747-03801002.

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A common critique of Pentecostalism from other Christian traditions is that Pentecostals lack an adequate response to evil and chronic and unrelieved suffering. I will propose a response to evil and suffering that is not expressed solely in repeated calls to faith or in stark black and white terms of faith versus doubt. This essay will address the role of the pentecostal faith community in its social dimension in response to suffering. I will also suggest a “practical” pentecostal theodicy, one grounded in the stories of the outpouring of the Spirit in the book of Acts and in deep pastoral concern. Finally, I will address the inscrutable activity of God, who often works ad hoc, mysteriously, variously through miracle, pentecostal pastoral concern, or deep existential encounter.

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Wielenberg, Erik J. "In Defence of C.S. Lewis' Soul-Making Theodicy: A Reply to Wolterstorff." Journal of Inklings Studies 9, no. 2 (October 2019): 192–99. http://dx.doi.org/10.3366/ink.2019.0048.

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In The Problem of Pain, C.S. Lewis offers a multi-pronged Christian explanation for the suffering in the world. Lewis first develops a free will theodicy, according to which much of the suffering in our world is a by-product of human free will. To account for the remaining suffering (caused by, for instance, disease and natural disasters), Lewis develops a version of the soul-making theodicy, according to which some of the suffering in the world is permitted by God as part of a divine project of improving the moral character of human beings. Nicholas Wolterstorff has recently raised some interesting challenges for Lewis's soul-making theodicy. In this essay I respond to Wolterstorff's critique by drawing not only on Lewis's broader corpus beyond The Problem of Pain but also, to a lesser extent, on the thought of two other contemporary proponents of the soul-making theodicy, John Hick and Trent Dougherty. My main goal is to make the case that Lewis's version of the soul-making theodicy has more depth and resilience than Wolterstorff's critique suggests.

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Shokhin, Vladimir K. "Philosophical Theology and Indian Versions of Theodicy." European Journal for Philosophy of Religion 2, no. 2 (September 23, 2010): 177–99. http://dx.doi.org/10.24204/ejpr.v2i2.373.

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Comparative philosophical studies can seek to fit some Eastern patterns of thought into the general philosophical framework, or, on the contrary, to improve understanding of Western ones through the view “from abroad”. I try to hit both marks by means of establishing, firstly, the parallels between Indian versions of theodicy and the Hellenic and Christian ones, then by defining to which of five types of Western theodicy the Advaita-Vedānta and Nyāya versions belong and, thirdly, by considering the meaning of the fact that some varieties of Western theodicy, like the explanation of evil by free will and Divine dispensation aiming at the improvement of man, have Indian counterparts while others lack them. Some considerations concerning the remainders of primordial monotheisms (“an argument from theodicy”) under the thick layers of other religious world-outlooks are also offered to the reader at the end of the article.

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Dissertations / Theses on the topic "Christian theodicy"

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

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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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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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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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Torr, Stephen Charles. "A dramatic Pentecostal/Charismatic Anti-Theodicy : improvising on a divine performance of lament." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3681/.

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By engaging with Kevin Vanhoozer’s Theo-dramatic paradigm for understanding the metanarrative of salvation history, this thesis sets up and answers the question: What does it mean to produce a fitting Pentecostal/Charismatic performance in the face of seemingly innocent, meaningless suffering when God appears to be absent? The answer offered – classified, in reference to previous and current responses to the problem of evil and suffering, as an ‘Anti-Theodicy’ – provides Biblically rooted, systematic guidance for such a performance by proposing an improvisation on the divine command performance of Jesus during the suffering experienced in the Easter event. In proposing such an improvisation, it is argued that the practice of lament, so prominent in the Old Testament, becomes a Christologically qualified and justified practice to be used in the current scenes of the drama in response to the type of suffering in question. However, rather than simply arguing for recovery of this practice alone, a pneumatological twist is offered in which the Spirit is understood to be given as an aid to help with the practice of lament, post-ascension. In addition, practical suggestions are made regarding how the use of testimony in Pentecostal/Charismatic communities could be modified in the light of this thesis.

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Dial, Howard E. "The role of suffering in the life of the Christian." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Copeland, Lisa. "A Christian perspective on the religious problem of evil with specific application to the emotional experience of parental divorce in the life of a young adult Christian." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Johnson, John Joseph Patterson Bob E. "Alvin Plantinga's restatement of Augustine's freewill theodicy and its implications for his concept of "warranted" Christian belief." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5313.

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Pigden, John. "Human free will and post-Holocaust theology : a critical appraisal of the way human free will is employed as a theodicy in post-Holocaust theology." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683352.

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Books on the topic "Christian theodicy"

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Zou chu Jidu jiao: Jin ru Jidu. Taibei Xian Banqiao Shi: Ye ji chu ban she, 2001.

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Anarchy and Apocalypse: Essays on faith, violence, and theodicy. Eugene, Or: Cascade Books, 2010.

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At the breaking point: How God helps us through crisis. Grand Rapids, Mich: Campus Life Books, Zondervan Pub. House, 1991.

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Long, Jim. How could God let this happen? Wheaton, Ill: CampusLife Books, 1986.

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Arts, Herwig. God, the Christian, and human suffering. Collegeville, Minn: Liturgical Press, 1993.

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When God seems far away. Wheaton, Ill: Tyndale House, 1988.

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D'Onofrio, Giulio. Vera philosophia: Studies in late antique, early Medieval, and Renaissance Christian thought. Turnhout, Belgium: Brepols, 2008.

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Looking up when life gets you down. Grand Rapids: Baker Books, 2012.

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The other tower: An Armenian Christian look [sic] at terrorism. Jesuralem: St. James Printing Press, 2002.

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Kriewald, Diedra. Hallelujah anyhow!: Suffering and the Christian community of faith. [New York]: Published by Mission Education and Cultivation Program Dept. for Women's Division, General Board of Global Ministries, United Methodist Church, 1986.

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Book chapters on the topic "Christian theodicy"

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Ekstrom, Laura W. "A Christian Theodicy." In The Blackwell Companion to the Problem of Evil, 266–80. Oxford, UK: John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118608005.ch18.

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Bosman, Frank, and Archibald van Wieringen. "COVID-19 and the Secular Theodicy: On Social Distancing, the Death of God and the Book of Job." In The New Common, 47–51. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-65355-2_7.

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AbstractIn times of great distress, like in the case of the COVID-19 pandemic, people look for relief from the existential threat by searching for some kind of interpretation of the crisis. Some people will look for scapegoats to put the blame on, while others will search for ways by which the crisis can also be perceived as something beneficial.As far as the COVID-19 pandemic goes, earlier this year, media and politicians pointed towards China, where the pandemic started, or to Italy, from where the virus spread over the European continent.Since the beginning of the crisis, we have also been flooded with gurus, motivational speakers, and mindfulness coaches who stimulate us to view the new common as an unexpected but much needed “reboot” of our day-to-day life.Intriguingly enough, these two individual and collective coping strategies are very familiar to those who are acquainted with the Christian philosophical and theological traditions. When confronted with the apparent paradox between the idea of an omnipotent and omnibenevolent deity on the one hand and the experience of everyday pain and suffering on the other hand, Christians have sought for ways to find a satisfactory solution. This is known as theodicy. As the Roman and Christian philosopher Boethius summarized the problem: si Deus, unde malum? “If God exists, wherefrom evil?”

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Demetracopoulos, John A. "In Search of the Pagan and Christian Sources of John of Damascus’ Theodicy. Ammonius, the Son of Hermeias, Stephanus of Athens and John Chrysostom on God’s Foreknowledge and Predestination and Man’s Freewill." In Studies in Byzantine History and Civilization, 50–86. Turnhout: Brepols Publishers, 2011. http://dx.doi.org/10.1484/m.sbhc-eb.1.100962.

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Swinburne, Richard. "Theodicy in Christian Tradition." In Providence and the Problem of Evil, 30–46. Oxford University Press, 1998. http://dx.doi.org/10.1093/0198237987.003.0002.

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Brümmer, Vincent. "Are Theodicy Arguments Convincing?" In Brümmer on Meaning and the Christian Faith, 229–34. Routledge, 2019. http://dx.doi.org/10.4324/9781351162326-21.

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EAGLETON, TERRY. "Is Marxism a Theodicy?" In Can a Good Christian Be a Good Lawyer?, 299–308. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpg85f8.17.

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"Theodicies of Protest and the Evils of Theodicy." In Christian Understandings of Evil, 197–204. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1c84fr6.10.

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Stosch, Klaus von. "Developing Christian Theodicy in Conversation with Navid Kermani." In Comparing Faithfully. Fordham University Press, 2016. http://dx.doi.org/10.5422/fordham/9780823274666.003.0005.

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Klaus von Stosch observes that many Christian theologians today defend some sort of free will theism or open theism. For Armin Kreiner, William Hasker, and others, the answer to the problem of evil is a free will defence, often combined with a natural law defence. They view revelation as personal communication between God and humankind, and God’s purpose with humankind as to establish and to deepen a relationship of mutual love. This essay gives an outline of Hasker’s account of the problem of evil and shows how Christians can learn from the ideas of the Muslim theologian Navid Kermani. Kermani’s notion of revelation is structured aesthetically, and he draws on the terror as well as the love and beauty of God.

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"The problem of evil and the question of theodicy." In An Introduction to Christian Theology, 204–26. Cambridge University Press, 2010. http://dx.doi.org/10.1017/cbo9780511800856.009.

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"4. Developing christian theodicy in conversation with Navid Kermani." In Comparing Faithfully, 89–106. Fordham University Press, 2020. http://dx.doi.org/10.1515/9780823274697-005.

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