Results for ' problem of evil for Christian theology ‐ examples of general problems'

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  1.  2
    Theology Beyond The World.John R. Shook - 2010 - In The God debates: a 21st century guide for atheists and believers (and everyone in between). Malden, Mass.: Wiley-Blackwell. pp. 133–154.
    This chapter contains sections titled: The Existence of Nature Argument for God The Fine‐tuning Argument for God Why Would God Create? The Problem of Evil The Argument from Pseudo‐cosmology.
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  2.  49
    Christian Lay Theodicy and The Cancer Experience.Eric Jason Silverman, Elizabeth Hall, Jamie Aten, Laura Shannonhouse & Jason McMartin - 2020 - Journal of Analytic Theology 8 (1):344-370.
    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. 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 (...)
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    Islamic theology and the problem of evil.Safaruk Chowdhury - 2021 - New York, NY: The American University in Cairo Press.
    Like their Jewish and Christian co-religionists, Muslims have grappled with how God, who is perfectly good, compassionate, merciful, powerful, and wise permits intense and profuse evil and suffering in the world. At its core, Islamic Theology and the Problem of Evil explores four different problems of evil: human disability, animal suffering, evolutionary natural selection, and Hell. Each study argues in favor of a particular kind of explanation or justification (theodicy) for the respective (...). Safaruk Chowdhury unpacks the notion of evil and its conceptualization within the mainstream Sunni theological tradition, and the various ways in which theologians and philosophers within that tradition have advanced different types of theodicies. He not only builds on previous works on the topic, but also looks at kinds of theodicies previously unexplored within Islamic theology, such as an evolutionary theodicy. Distinguished by its application of an analytic-theology approach to the subject and drawing on insights from works of both medieval Muslim theologians and philosophers and contemporary philosophers of religion, this novel and highly systematic study will appeal to students and scholars, not only of theology but of philosophy as well. (shrink)
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  4.  5
    The Christian answer to the problem of evil.J. S. Whale - 1936 - London: Student Christian movement press.
    This volume contains "The Wireless Lectures", a series of lectures delivered during April and May, 1936 at Cheshunt College Lodge, Cambridge. The lectures pertain to the age-old problem of evil in Christian doctrine. This volume will appeal to those with an interest in Christian theology, and it would make for a worthy addition to collections of related literature. Contents include: "Four Classic Answers to the Problem", "The Answer of Theism", "The Christian Answer", "Listeners' (...)
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  5. Pragmatic conditions for jewish‐christian theological dialogue.Peter Ochs - 1993 - Modern Theology 9 (2):123-140.
    How is Jewish-Christian theological dialogue possible today? Assuming that the possibility of dialogue is not something to be envisioned by any individual thinker a priori, I offer here a study of two examples of successful Jewish-Christian theological dialogue: George Lindbeck's dialogue with Jewish sources and Michael Wyschogrod's dialogue with Christian sources. To garner some general lessons from these examples, I try to reconstruct the general conditions of dialogue which they appear to share. Discovering (...)
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  6. Quest for the Absolute: The Philosophical Vision of Joseph Maréchal by Anthony Matteo.Michael J. Kerlin - 1994 - The Thomist 58 (1):153-156.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 153 These objections to one side, one must compliment Anglin on the thoroughness with which he pursues his points. He almost always provides several arguments for the same point. So we get eight arguments for libertarianism, five for how natural evil comports with the existence of a benevolent, all-powerful God, and so on. These arguments carefully avoid the repetitiveness one might expect and rather skillfully succeed (...)
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  7. The Problem of Evil in Early Modern Philosophy (review).Patricia Easton - 2003 - Journal of the History of Philosophy 41 (4):559-560.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 559-560 [Access article in PDF] Elmar J. Kremer and Michael J. Latzer, editors. The Problem of Evil in Early Modern Philosophy. Toronto: University of Toronto Press, 2001. Pp. vi + 179. Cloth, $60.00. What can be added to classical defenses of the problem of evil? Did Voltairenotrelieve us from taking seriously the theodicies of early modern thinkers (...)
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  8.  15
    Is the Problem of Evil a Problem for Descartes?Brett Gaul - 2004 - Proceedings of the American Catholic Philosophical Association 78:209-220.
    In “Descartes’s Theodicy of Error,” Michael J. Latzer argues that the Fourth Meditation has “general significance for the project of theodicy” and offers “asolution to the problem of evil as complete, in its own succinct way, as Leibniz’s is on a grander scale.” I do not think that anyone has accurately understood the complex theodicy offered there, however. Commentators disagree about the argument(s) and have not carefully explained exactly what Descartes says that applies to the problem (...)
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  9. Problems of Evil.Marilyn McCord Adams - 1988 - Faith and Philosophy 5 (2):121-143.
    The argument that(1) God exists, and is omniscient, omnipotent, and perfectly goodand(2) Evil existsare logically incompatible, can be construed aporetically (as generating a puzzle and posing the constructive challenge of finding a solution that displays their compatibility) or atheologically (as a positive proof of the non-existence of God). I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from (...)
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  10.  35
    The Image of God: The Problem of Evil and the Problem of Mourning.Eleonore Stump - 2022 - Oxford: Oxford University Press.
    The problem of evil has generated varying attempts at theodicy. To show that suffering is defeated for a sufferer, a theodicy argues that there is an outweighing benefit which could not have been gotten without the suffering. Typically, this condition has the tacit presupposition given that this is a post-Fall world. Consequently, there is a sense in which human suffering would not be shown to be defeated even if there were a successful theodicy because a theodicy typically implies (...)
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  11. The problem of evil.Paul Draper - 2008 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford handbook of philosophical theology. New York: Oxford University Press.
    This article focuses on questions about evil which are both theological and doxastic, and more specifically alethic – i.e., questions about whether what we know about evil can be used to establish the falsity or probable falsity of the belief or proposition that God exists. Such a focus is natural for agnostics. More generally, it is natural for anyone who is engaged in genuine inquiry about whether or not God exists. A specific concept of God is employed – (...)
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  12.  66
    Is the Problem of Evil a Problem for Descartes?Brett Gaul - 2004 - Proceedings of the American Catholic Philosophical Association 78:209-220.
    In “Descartes’s Theodicy of Error,” Michael J. Latzer argues that the Fourth Meditation has “general significance for the project of theodicy” and offers “asolution to the problem of evil as complete, in its own succinct way, as Leibniz’s is on a grander scale.” I do not think that anyone has accurately understood the complex theodicy offered there, however. Commentators disagree about the argument(s) and have not carefully explained exactly what Descartes says that applies to the problem (...)
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  13.  18
    Problems of Evil.Marilyn McCord Adams - 1988 - Faith and Philosophy 5 (2):121-143.
    The argument that(1) God exists, and is omniscient, omnipotent, and perfectly goodand(2) Evil existsare logically incompatible, can be construed aporetically (as generating a puzzle and posing the constructive challenge of finding a solution that displays their compatibility) or atheologically (as a positive proof of the non-existence of God). I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from (...)
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  14.  24
    The 1999 International Buddhist-Christian Theological Encounter.Barbara Bernstein - 2000 - Buddhist-Christian Studies 20 (1):241-246.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 241-246 [Access article in PDF] News and Views The 1999 International Buddhist-Christian Theological Encounter Barbara BernsteinWilmette, IllinoisThe 1999 International Buddhist-Christian Theological Encounter (IBCTE), also known as the Abe-Cobb Group, met at the Westin Hotel in Indianapolis, Indiana from April 15 to April 18. There were four papers on the theme "Social Violence." This theme followed last year's, which was "Environmental Violence." Each (...)
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  15.  14
    Other Dreams of Freedom: Religion, Sex, and Human Trafficking by Yvonne C. Zimmerman.Abbylynn Helgevold - 2014 - Journal of the Society of Christian Ethics 34 (2):229-231.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Other Dreams of Freedom: Religion, Sex, and Human Trafficking by Yvonne C. ZimmermanAbbylynn HelgevoldReview of Other Dreams of Freedom: Religion, Sex, and Human Trafficking YVONNE C. ZIMMERMAN New York: Oxford, 2013. 223 pp. $35.00In Other Dreams of Freedom, Yvonne Zimmerman develops a genealogical analysis of US antitrafficking policy. She aims to show how antitrafficking initiatives in the United States are influenced by and expressive of distinctively Protestant norms (...)
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  16. God and Evil: Readings on the Theological Problem of Evil[REVIEW]W. E. - 1965 - Review of Metaphysics 18 (3):597-597.
    From Dostoevski's passionate rejection of divine harmony and Hume's urbane discussion of the relevance of empirically familiar misery to the divine attributes, this set of readings passes on to some contemporary analytic discussions of the question whether the existence of evil is logically incompatible with the existence of God. The general upshot seems to be that a strictly logical incompatibility cannot be generally proven, but that all of the ordinary suggestions for removing the apparent incompatibility are both defective (...)
     
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  17.  33
    The Theological Philosophy of William Temple: A Desire Argument and a Compassionate Theodicy.Rory Lawrence Phillips - 2022 - Philosophia 50 (5):2627-2643.
    In this paper, I will investigate the early work of William Temple (1881–1944). My contention is that Temple’s systematic philosophy contains resources for an interesting variant of a desire argument for God’s existence and for the truth of Christianity. This desire argument moves from claims about the nature of human reason to the conditions for its satisfaction and how that satisfaction might be achieved. In constructing this argument, Temple confronts the problem of evil, and so I will also (...)
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  18. The problem of hell: A problem of evil for Christians.Marilyn McCord Adams - 1993 - In Eleonore Stump & Norman Kretzmann (eds.), Reasoned faith: essays in philosophical theology in honor of Norman Kretzmann. Ithaca: Cornell University Press.
     
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  19.  13
    Reinterpretation of the Problem of Evil in the Science of Kalam.Hulusi Arslan - 2024 - Fırat Üniversitesi İlahiyat Fakültesi Dergisi 28 (2):17-32.
    The problem of evil is the problem of reconciling the world's afflictions with the fundamental attributes and justice of God. Throughout their lives people encounter painful events originating from nature and other individuals. Furthermore, it is believed that God created everything, particularly in divine religions. Scholars and thinkers have debated for centuries why an omniscient, omnipotent, just, and compassionate God would create evil. The problem of evil is sometimes employed by atheists as evidence against (...)
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  20. The Context of Suffering: Empirical Insights into the Problem of Evil.Ian M. Church, Isaac Warchol & Justin Barrett - 2022 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 6 (1):1-16.
    While the evidential problem of evil has been enormously influential within the contemporary philosophical literature—William Rowe’s 1979 formulation in “The Problem of Evil and Some Varieties of Atheism” being the most seminal—no academic research has explored what cognitive mechanisms might underwrite the appearance of pointlessness in target examples of suffering. In this exploratory paper, we show that the perception of pointlessness in the target examples of suffering that underwrite Rowe’s seminal formulation of the (...) of evil is contingent on the absence of broader context. In other words, we show that when such suffering is presented alongside broader contextual information, the appearance of pointlessness, on average, significantly diminishes. In §1 we briefly elucidate Rowe’s formulation of the problem of evil and the thought experiment that motivates a key premise. In §2 and §3 respectively, we briefly explain our hypothesis regarding Rowe’s case and our methods for testing these hypotheses. In §4, we elucidate our results, and in §5 we explore some of the philosophical implications of our findings and gesture towards some areas for future research. Finally, in §6, we briefly connect our research to some of the established philosophical literature on suffering and narrative before concluding. (shrink)
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  21.  18
    C. S. Lewis and the Christian worldview: a philosophical, theological, and apologetic exploration.Michael L. Peterson - 2020 - New York, NY: Oxford University Press.
    Although Lewis's personal journey was a deeply philosophical search for the most adequate worldview, the few extant books about his Christian philosophy focus on specific topics rather than his overall worldview. In this book, Michael Peterson develops a comprehensive, coherent framework for understanding Lewis's Christian worldview-from his arguments from reason, morality, and desire to his ideas about Incarnation, Trinity, and Atonement. All worldviews address fundamental questions about reality, knowledge, human nature, meaning, and so forth. Peterson therefore examines Lewis's (...)
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  22. What makes a problem an ethical problem? An empirical perspective on the nature of ethical problems in general practice.Annette Joy Braunack-Mayer - 2001 - Journal of Medical Ethics 27 (2):98-103.
    Next SectionWhilst there has been considerable debate about the fit between moral theory and moral reasoning in everyday life, the way in which moral problems are defined has rarely been questioned. This paper presents a qualitative analysis of interviews conducted with 15 general practitioners (GPs) in South Australia to argue that the way in which the bioethics literature defines an ethical dilemma captures only some of the range of lay views about the nature of ethical problems. The (...)
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  23.  8
    Christian philosophy of religion.Bouvert Regulas - 2015 - Delhi: ISPCK.
    Philosophy of religion is a general term, which includes the study of any religion in the world with philosophical perspective. Philosophy of religion with Christian perspective went through its three important stages in the 20th century. First in the 1960s, the topic was related to the arguments for the existence of God, the problem of evil, and the relation between faith and reason. A second major development, stemming from the late 1960s and early 1970s, was in (...)
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  24. The Problem of Evil in Virtual Worlds.Brendan Shea - 2017 - In Mark Silcox (ed.), Experience Machines: The Philosophy of Virtual Worlds. London: Rowman & Littlefield. pp. 137-155.
    In its original form, Nozick’s experience machine serves as a potent counterexample to a simplistic form of hedonism. The pleasurable life offered by the experience machine, its seems safe to say, lacks the requisite depth that many of us find necessary to lead a genuinely worthwhile life. Among other things, the experience machine offers no opportunities to establish meaningful relationships, or to engage in long-term artistic, intellectual, or political projects that survive one’s death. This intuitive objection finds some support in (...)
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  25.  17
    Respecting the Boundaries of Knowledge: Teaching Christian Discernment with Humility and Dignity, a Response to Paul O. Ingram.Sandra Costen Kunz - 2011 - Buddhist-Christian Studies 31:175-186.
    In lieu of an abstract, here is a brief excerpt of the content:Respecting the Boundaries of Knowledge:Teaching Christian Discernment with Humility and Dignity, a Response to Paul O. IngramSandra Costen KunzNatural Science and Buddhist Philosophy and Practice as Resources for Christian Spiritual DiscernmentBoundary Questions Arise When Teaching Spiritual Discernment in Western ContextsMy response to Paul Ingram's chapter titled "Constrained by Boundaries" in The Boundaries of Knowledge in Buddhism, Christianity, and Science1 will examine ways the Buddhist-Christian-natural science "trilogue" (...)
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  26. Moral Imaginative Resistance to Heaven: Why the Problem of Evil is So Intractable.Chris Kramer - 2018 - de Ethica: Journal of Philosophical, Theological and Applied Ethics 1 (5):51-67.
    The majority of philosophers of religion, at least since Plantinga’s reply to Mackie’s logical problem of evil, agree that it is logically possible for an omnibenevolent, omniscient, and omnipotent God to exist who permits some of the evils we see in the actual world. This is conceivable essentially because of the possible world known as heaven. That is, heaven is an imaginable world in a similar way that logically possible scenarios in any fiction are imaginable. However, like some (...)
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  27.  4
    Providence and the Problem of Evil[REVIEW]Paul J. Levesque - 2000 - Review of Metaphysics 54 (2):461-461.
    The problem of evil remains a central objection to belief in God for many professional and would-be philosophers. In this final volume of his tetralogy on the philosophy of Christian doctrine, Swinburne provides a coherent attempt to respond to this issue.
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  28. The Secular Problem of Evil: An Essay in Analytic Existentialism.Paul Prescott - 2021 - Religious Studies 57 (1):101-119.
    The existence of evil is often held to pose philosophical problems only for theists. I argue that the existence of evil gives rise to a philosophical problem which confronts theist and atheist alike. The problem is constituted by the following claims: (1) Successful human beings (i.e., those meeting their basic prudential interests) are committed to a good-enough world; (2) the actual world is not a good-enough world (i.e., sufficient evil exists). It follows that human (...)
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  29.  18
    Christian Naturalism: Christian Thinking for Living in This World Only by Karl E. Peters (review).Daniel J. Ott - 2023 - American Journal of Theology and Philosophy 44 (2):97-99.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christian Naturalism: Christian Thinking for Living in This World Only by Karl E. PetersDaniel J. OttChristian Naturalism: Christian Thinking for Living in This World Only. Karl E. Peters. Boston: Wipf & Stock, 2022. xvi + 152 pp. $25.00 paperback; $22.00 eBook; $40.00 hardcover.The number of scholars who would call themselves Christian naturalists and the number of books that think through what it means to (...)
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  30. Leibniz and the Problem of Evil: Suffering, Voluntarism, and Activism.Mark L. Thomas - 2001 - Dissertation, Rice University
    This work elucidates elements of Leibniz's theodicy which are non-teleological. Rather than ignoring the personal dimensions of suffering, as some have charged, Leibniz actually recognizes the threat that the problem of innocent suffering presents for a perfectly good God. His theodicy goes beyond the global greater-good defense of the best possible world argument in several ways. He appeals to personal greater-goods to justify some instances of suffering, but he also invokes deontological principles in his retributive justice arguments, his response (...)
     
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  31.  13
    The Cambridge Companion to the Problem of Evil.Chad V. Meister & Paul K. Moser (eds.) - 2017 - New York: Cambridge University Press.
    For many centuries philosophers have been discussing the problem of evil - one of the greatest problems of intellectual history. There are many facets to the problem, and for students and scholars unfamiliar with the vast literature on the subject, grasping the main issues can be a daunting task. This Companion provides a stimulating introduction to the problem of evil. More than an introduction to the subject, it is a state-of-the-art contribution to the field (...)
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  32.  45
    Would God Have Free Will?David A. Johnson - unknown
    This essay considers what the logical implications for God's free will would be if God possessed the characteristics that he is often said to have, such as Immutability. If God does not have free will it undermines the Free Will Defense for the Problem of Evil and the case for free will generally. Those who believe in human free will often believe that it exists because humans possess an immaterial soul; however, if God does not have free will (...)
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  33.  42
    Many irrelevant evils: a response to the Bayesian problem of evil.Jamie Carlin Watson - 2014 - International Journal of Philosophy and Theology 75 (4):365-378.
    Robert Bass argues that the evidential problem of evil can be strengthened by the application of a Bayesian conditionalization argument. I argue that, whatever the merits of Bayesian conditionalization arguments, they are unsuccessful in substantiating the evidential problem of evil because the problem of evil doesn’t meet the necessary conditions for applying the formula informatively. I offer two examples to show that a successful application of the Bayesian formula must pass two tests, the (...)
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  34.  7
    Panentheism, History and the Problem of Evil.Andrew M. Jampol-Petzinger - 2023 - Journal for Continental Philosophy of Religion 5 (1):3-26.
    In this paper I consider the thought of two Jewish existentialists from the first half of the 20th century, showing how their critique of pantheistic and panentheistic thinking grounded novel ideas about politics, history and human thought. In place of a concept of history directed towards a teleological redemption of suffering in the future, Lev Shestov (1866–1938) and Benjamin Fondane (1898–1944) abandoned notions of philosophical rationality in order to avow a ‘reversal’ of history according to which historical suffering could be (...)
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  35.  77
    Breve storia dell'etica.Sergio Cremaschi - 2012 - Roma RM, Italia: Carocci.
    The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a name for (...)
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  36.  33
    Paul Draper, Agnosticism and the Problem of Evil.Nesim Aslantatar - 2022 - Dini Araştırmalar 25 (62):173-196.
    The problem of evil is generally taken as evidence for atheism. However, some philosophers can be referred as a sign that this is not necessarily so. For example, one of the leading philosophers of contemporary philosophy of religion, Paul Draper, for whom one can say that the problem of evil is a big problem by looking into the works he brought to the literature, defines himself as an agnostic. Draper does not argue that evil (...)
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  37.  47
    Schelling’s pantheism and the problem of evil.Olli Pitkänen - 2017 - International Journal of Philosophy and Theology 78 (4-5):361-372.
    Any religious worldview, understood in the sense that ‘life has a purpose’, has to face the problem of evil. The problem of evil has been particularly intensively discussed in the Aristotelian–Scholastic–Christian tradition. The most popular solution has been to deny that anything truly evil actually exists. It is hard to conceive why an omnipotent and perfectly good God would allow evil to appear. Yet, Western culture has been and still is full of imagery (...)
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  38.  16
    The Cambridge Companion to the Problem of Evil.Chad V. Meister & Paul K. Moser (eds.) - 2017 - New York: Cambridge University Press.
    For many centuries philosophers have been discussing the problem of evil - one of the greatest problems of intellectual history. There are many facets to the problem, and for students and scholars unfamiliar with the vast literature on the subject, grasping the main issues can be a daunting task. This Companion provides a stimulating introduction to the problem of evil. More than an introduction to the subject, it is a state-of-the-art contribution to the field (...)
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  39.  4
    Christianity, Politics, and the Predicament of Evil: A Constructive Theological Ethic of Soulcraft and Statecraft.Bradley B. Burroughs - 2019 - Fortress Academic.
    Reconceiving politics in a theological framework, Christianity, Politics, and the Predicament of Evil argues for a constructive ethic that affirms both soulcraft and statecraft as essential elements of Christians’ political vocation and specifies the appropriate terms of their relationship.
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  40. The alchemy of suffering in the laboratory of the world: Vedāntic Hindu engagements with the affliction of animals.Akshay Gupta & Ankur Barua - 2023 - Religious Studies 59 (S1):82-95.
    Traditionally, the problem of evil, in its various formulations, has been one of the strongest objections against perfect being theism. In the voluminous literature on this problem, the motif of evil has usually been discussed with respect to human flourishing. In recent decades more focused attention has been paid to animal suffering and the philosophical problems that such suffering poses for perfect being theists. However, this growing body of literature, in Anglo-American philosophical milieus, is largely (...)
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  41.  49
    Naturalizing the Problem of Evil.Jim Cheney - 1997 - Environmental Ethics 19 (3):299-313.
    I place my analysis and naturalization of the problem of evil in relation to (1) Holmes Rolston’s views on disvalues in nature and (2) the challenge posed to theology by environmental philosophy in the work of Frederick Ferré. In the analysis of the problem of evil that follows my discussion of Rolston and Ferré, I first discuss the transformative power for the religious believer of reflection on the problem of evil, using the biblical (...)
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  42.  62
    Building General Knowledge of Mechanisms in Information Security.Jonathan M. Spring & Phyllis Illari - 2019 - Philosophy and Technology 32 (4):627-659.
    We show how more general knowledge can be built in information security, by the building of knowledge of mechanism clusters, some of which are multifield. By doing this, we address in a novel way the longstanding philosophical problem of how, if at all, we come to have knowledge that is in any way general, when we seem to be confined to particular experiences. We also address the issue of building knowledge of mechanisms by studying an area that (...)
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  43.  21
    Building General Knowledge of Mechanisms in Information Security.Jonathan M. Spring & Phyllis Illari - 2019 - Philosophy and Technology 32 (4):627-659.
    We show how more general knowledge can be built in information security, by the building of knowledge of mechanism clusters, some of which are multifield. By doing this, we address in a novel way the longstanding philosophical problem of how, if at all, we come to have knowledge that is in any way general, when we seem to be confined to particular experiences. We also address the issue of building knowledge of mechanisms by studying an area that (...)
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  44.  75
    God and evil in the theology of St Thomas Aquinas.Herbert McCabe - 2010 - New York: Continuum. Edited by Brian Davies & Terry Eagleton.
    The problem of evil throws up many awkward questions for theologians. McCabe handles the many contradictory twists and turns with dexterity and skill.>.
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  45.  26
    The Isomorphism Problem for Computable Abelian p-Groups of Bounded Length.Wesley Calvert - 2005 - Journal of Symbolic Logic 70 (1):331 - 345.
    Theories of classification distinguish classes with some good structure theorem from those for which none is possible. Some classes (dense linear orders, for instance) are non-classifiable in general, but are classifiable when we consider only countable members. This paper explores such a notion for classes of computable structures by working out a sequence of examples. We follow recent work by Goncharov and Knight in using the degree of the isomorphism problem for a class to distinguish classifiable classes (...)
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  46.  20
    The Problem of Perception and the Experience of God Toward a Theological Empiricism.Sameer Yadav - 2015 - Philadelphia: Fortress Press.
    A fundamental problem in Christian theology has been that of determining whether God can be an object of experience and how we should account for God's empirical availability to us. Can experiences of God serve to inform and justify our theological beliefs and practices? The central claim in this work is that there is a radical mistake in many contemporary accounts that require grounding a theological story of Gods availability to us in experience in a prior (...) philosophical theory of perception. Instead, it is argued that the philosophical problem of perception is a pseudoproblem and that in virtue of their entanglement with that pseudoproblem, the influential accounts of Christian religious experience, such as in Jean-Luc Marion, Kevin Hector, or William P. Alston, are at bottom incoherent. The study concludes with a new reading of Gregory of Nyssa and his theology of the spiritual senses, which is free from the bewitchment of the problem of perception. This critical retrieval of Nyssen opens the path toward a viable contemporary theological empiricism, one that characterizes both tasks of theological contemplation and spiritual formation in terms of a receptivity and responsiveness to the perceptible presence and agency of God in the world. (shrink)
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  47. Providence and the Problem of Evil.Richard Swinburne - 1998 - Oxford, GB: Oxford University Press UK.
    Richard Swinburne offers an answer to one of the most difficult problems of religious belief: why does a loving God allow humans to suffer so much? It is the final instalment of Swinburne's acclaimed four-volume philosophical examination of Christian doctrine.
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  48. Dialetheism and the Problem of Evil.Ben Blumson - 2023 - In Soraj Hongladarom, Jeremiah Joven Joaquin & Frank J. Hoffman (eds.), Philosophies of Appropriated Religions: Perspectives from Southeast Asia. Springer Nature Singapore. pp. 69-79.
    According to dialetheism, some contradictions are true. In a recent paper, Aaron Cotnoir has suggested that theists who are also dialetheists can resolve the paradox of the stone by accepting a contradiction, and arguing that God both can and can't make the stone. However, Zach Weber has replied that dialetheism is no help for avoiding one of the most serious problems for theism, namely the problem of evil. In this paper, I argue the situation is even worse (...)
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  49.  11
    Debates on the Legitimacy of Infant Baptism in Christianity.Halil Temi̇ztürk - 2020 - Cumhuriyet İlahiyat Dergisi 24 (1):27-46.
    One of the theological disagreements in Christianity is the legitimacy of infant baptism. It was not discussed in the early period of Christianity. Nevertheless, it is one of the problems that have been debated especially since the post-reform period. Debates about infant baptism create differences in Christianity. Churches accepting infant baptism, espe¬cially the Catholic Church, acknowledge it as a tradition that has been practiced for thou¬sands of years. According to them, children were baptized by Jesus and the Church Fathers (...)
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  50.  17
    Creatio ex nihilo, the Problem of Evil, and the Crisis in Ethics.Herman Westerink - 2012 - Philosophy and Theology 24 (1):3-21.
    In his 1959–1960 seminar on the ethics of psychoanalysis the French psychoanalyst Jacques Lacan states that one can only fully understand the intellectual (philosophical, ethical) problems Freud addresses when one recognizes the filiation or cultural paternity that exists between him and a new direction of thought represented by Luther. In this article Lacan’s interest in Luther’s theological voluntarism, his conception of God, his articulation of what Lacan identifies as the modern crisis in ethics and his view on the law (...)
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