I’ve appreciated Caleb Wilde’s blog for quite a while now. It could be my own experience with grief, suffering, and the dying process that makes Caleb’s sentiments on death and unique perspective a kind of solace to me.
If death and dying has touched your world, I think you’ll feel the same way about his blog. If it hasn’t, at some point it will. That’s just the facts.
Speaking from experience, I suggest purposefully familiarizing yourself with the inevitable issues of mortality (your own and your loved ones’) before they arrive without warning and manage to capsize your world, crush your faith, or in some other way batter you. And for purposes of minister and soul care it’s quite helpful too.
This is part one of our chat. Check back this week for part 2.
Evil is a complicated topic. There is much disagreement on the details of it.
I will be attempting to open the topic up to reflection and discussion on April 30th. (Bethesda EC Church, Reedsville, 9:30am)
To learn more or prep yourself for the class, you can read a few posts I’ve already done on the topic, here, or this one on hell here. You can read the information wikipedia has offered, and click here.
Even more interesting (and NOT a promo piece for the book) is Wright’s response on Hell. About 3:16 minutes.
On April 30th, we’ll encounter “Theodicy”, also known as the topic of why a good God allows evil, and these such questions:
• What or who is evil?
• What is the point of evil?
• Why does God let evil happen?
• What should we do about it?
So, I’m putting those tough questions out to you. Maybe you’ll help me prepare for the class a bit better. What is a “must” to include in my lesson? What bit about “understanding” evil has been most helpful to you?
Here is a response to a difficult subject: Evil and human suffering. Your comments are valuable here. Thanks for reading.
The following are comments from a former classmate Marty Schoffstall as placed within the comment section on blog site of Theology Professor Ken Miller.
(1) God Is Allowing Wickedness…
For a season…. and the wicked to succeed in their opposition to Him to temporarily triumph over Him (and over those loyal to Him). He may allow them to spurn Him, mock Him, humiliate him, or persecute those who remain loyal to Him.
(2) God is redirecting their evil….
to accomplish his own good purposes. The deeds of the wicked play into God’s hands and are used by God to further his own semi-secret agenda. [During this time when evil appears to prevail], God’s children are encouraged to: (a) Trust God, (b) Wait patiently for the time when God will intervene and right all wrongs, (c) Remain loyal and obedient to him.
(3) Finally, God dramatically intervenes…
to defeat his enemies. God is vindicated the wicked are punished; and those loyal to God are rewarded.
Now as my old friend friend Dr. Cunningham from UVA who was a very competent Roman Catholic Theologian on the side used to say:
“…mercy and justice are always in tension. We want mercy for ourselves, and justice for the other…”
Eventually we grow a little wiser and want some mercy for the other as well; however, we can never give up the concept of justice completely. Some decisions are so revolting (like genocide) that they must rigorously opposed, some people are so broken (like serial killers, serial kidnappers, etc) that we invest enormous time and money in the criminal justice system to stop them, they are horribly corrosive to society, they must be stopped.
After you read these 7 considerations (from Scot’s post), will you please comment here?
1. Theodicy: how does God deal with evil if it, in effect, exists for ever in a hell-state? Does evil not continue to exist, even in spite of the statement in Revelation 21:1-4 that death and suffering will be no more? So, the issue here is squaring God’s goodness with eternal evil.
2. Eternal hopelessness: a traditional hell does not permit any hope after death for anyone, including those who have never heard. Is there a law that says God’s grace can only be active in the temporal sphere — that is, during our physical lifetime?
3. Eternal evil: does not the traditional view entail the view that God never really does purge his world of evil?
4. Justice vs. Love: the issue here is an old one. If God is love, how does justice fit in with that love. Is God ambivalent or split? An image of God that emerges for many is a cruel father who guides people to think of eternal punishment as an act of love.
5. Eternal divine violence: assumptions are that punishment is an act of violence and eternal punishment would mean God is eternally violent. She connects this view of God with acts of violence in history. She thinks God’s violence contradicts God’s love.
6. Retributive justice: again, a major issue is that God’s justice in the Bible — in Christ — is restorative but hell is a belief in a retributive justice that never becomes restorative.
7. Eternal punishment for temporal sin: how can it be just to punish a human being, who sinned temporally — that is over a life time (and no more), for an eternity for that temporal sin?
