This is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. Questions as personal as those about suffering require a very personal response. However, the most popular responses to the problem of evil revolve around abstract discussions of greater goods, maximization of value, and best possible worlds, depicting God as at best an impartial bureaucrat and at worst a utility fanatic, rather than as a loving parent concerned first and foremost for his children. Vince R. Vitale develops Non-Identity Theodicy as an original response to the problem of evil. He begins by recognizing that horrendous evils pose distinctive challenges for belief in God. The book constructs an ethical framework for theodicy by sketching four cases of human action where horrendous evils are either caused, permitted, or risked, either for pure benefit or for harm avoidance. This framework is then brought to bear on the project of theodicy. The initial conclusions drawn impugn the dominant structural approach of depicting God as causing or permitting horrors in individual lives for the sake of some merely pure benefit. This approach is insensitive to relevant asymmetries in the justificatory demands made by horrendous and non-horrendous evil and in the justificatory work done by averting harm and bestowing pure benefit. Vitale then critiques theodicies that depict God as permitting or risking horrors in order to avert greater harm. The second half of this book develops a theodicy that falls outside of the proposed taxonomy. Non-Identity Theodicy suggests that God allows evil because it is a necessary condition of creating individual people whom he desires to love. This approach to theodicy is unique because the justifying good recommended is neither harm-aversion nor pure benefit. It is not a good that betters the lives of individual human persons--for they would not exist otherwise, but it is the individual human persons themselves.

A multinational team of scholars focuses on the interface between Christian doctrine and evolutionary scientific research, exploring the theological consequences for the doctrines of original sin, the image of God, and the problem of evil. Moving past the misperception that science and faith are irreconcilable, the book compares alternative models to those that have generated faith-science conflict and equips students, pastors, and anyone interested in origins to develop a critical and scientifically informed orthodox faith.

Animal suffering constitutes perhaps the greatest challenge to rational belief in the existence of God. Considerations that render human suffering theologically intelligible seem inapplicable to animal suffering. In this book, Dougherty defends radical possibilities for animal afterlife that allow a soul-making theodicy to apply to their case.

The T&T Clark Handbook of Suffering and the Problem of Evil provides an extensive exploration of the theology of theodicy, asking questions such as should all instances of suffering necessarily be understood as evil? Why would an omnipotent and benevolent God allow or perpetrate evil? Is God unable or unwilling to reduce human and non-human suffering on Earth? Does humanity have the capacity to exercise a moral evaluation of God's motives and intentions? Conventional disciplinary boundaries have tended to separate theological approaches to these questions from philosophical ones. This volume aims to overcome these boundaries by including biblical (Part I), historical (Part II), doctrinal (Part III), philosophical (Part IV), and pastoral, interreligious perspectives and alternative intersections (Part V) on theodicy. Authors include thinkers from analytic and continental traditions, multiple Christian denominations and other religions, and both established and younger scholars, providing a full variety of approaches. What unites the essays is an attempt to answer these questions from the perspective of biblical testimony, historical scholarship, modern theological and philosophical thinking about the concept of God, non-Christian religions, science and the arts. The result is a combination of in-depth analysis and breadth of scope, making this a benchmark work for further studies in the theology of suffering and evil.

In celebration of Alister E. McGrath’s sixty-fifth birthday in 2018, this Festschrift aims to highlight him as a lauded scholar, who exemplifies an interface of science, theology, and religion. It comprises works by McGrath’s theological allies and colleagues from diverse ecclesial homes including Graham Ward, Oliver Crisp, Tony Lane, Sung Wook Chung, Randall Zachman, Veli-Matti Kärkkäinen, Jonathan Wilson, Jeffrey P. Greenman, Robert Kolb, Sister Benedicta Ward, Michael Lloyd, Bethany Sollereder, and Patrick Franklin. Critical but appreciative is the posture with which these contributors engage the wide range of McGrath's own scholarly pursuits and publications. This volume, edited by Dennis Ngien, covers these themes that are central to the life and witness of the church: atonement, Christology, Trinity, eschatology, mission, Reformation, science, nature, culture, evangelism, and theodicy—there is much to ponder and reap here. Readers will join with the contributors and pay tribute to McGrath who has risen to a life of significance as a scientist turned theologian, professor, author, Christian apologist, and churchman.

This Very Short Introduction considers who Leibniz was and introduces his overarching intellectual vision. It follows his pursuit of the systematic reform and advancement of all the sciences, to be undertaken as a collaborative enterprise supported by an enlightened ruler, and his ultimate goal of the improvement of the human condition.

Philosophical theology is aimed primarily at theoretical understanding of the nature and attributes of God and of God's relationship to the world and its inhabitants. During the twentieth century, much of the philosophical community (both in the Anglo-American analytic tradition and in Continental circles) had grave doubts about our ability to attain any such understanding. In recent years the analytic tradition in particular has moved beyond the biases that placed obstacles in the way of the pursuing questions located on the interface of philosophy and religion. The result has been a rebirth of serious, widely-discussed work in philosophical theology. The Oxford Handbook of Philosophical Theology attempts both to familiarize readers with the directions in which this scholarship has gone and to pursue the discussion into hitherto under-examined areas. Written by some of the leading scholars in the field, the essays in the Handbook are grouped in five sections. In the first ("Theological Prolegomena"), articles focus on the authority of scripture and tradition, on the nature and mechanisms of divine revelation, on the relation between religion and science, and on theology and mystery. The next section ("Divine Attributes") focuses on philosophical problems connected with the central divine attributes: aseity, omnipotence, omniscience, and the like. In Section Three ("God and Creation"), essays explore theories of divine action and divine providence, questions about petitionary prayer, problems about divine authority and God's relationship to morality and moral standards, and various formulations of and responses to the problem of evil. The fourth section ("Topics in Christian Philosophy") examines philosophical problems that arise in connection with such central Christian doctrines as the trinity, the incarnation, the atonement, original sin, resurrection, and the Eucharist. Finally, Section Five ("Non-Christian Philosophical Theology") introduces readers to work that is being done in Jewish, Islamic, and Chinese philosophical theology.

Why would a loving and powerful God allow so much pain and suffering? In Why Suffering? Ravi Zacharias and Vince Vitale carefully walk you through a variety of responses that considered together provide a clear, comprehensive, and convincing answer. Responses like: Where there is the possibility of love, there has to be the reality of freedom, and therefore the possibility of pain. Wishing God had made a different world is to wish yourself out of existence. The cross is the key to a compelling and rational explanation for trusting in God in the face of suffering. In comparison with other world religions, the Christian response is highly distinctive. The reality of evil only makes sense in light of the reality of divine goodness. Relational knowledge about God takes the argument beyond reason to the presence of God amidst suffering. God's decision to allow temporal suffering is understandable when viewed from an eternal perspective. Divine goodness shows how to conquer not in spite of, but even through suffering. Here is a book written with great respect for the complexity of the issue, recognizing that some who read it will be in the trenches of deep suffering themselves and others questioning the very existence of a loving God. Why Suffering? provides an answer to the problem of pain and suffering with emotional sensitivity and intellectual integrity.

The aim of the book is to refute the claim that God's omniscience, omnipotence and benevolence on the one hand and the existence of evil on the other are together inconsistent. This is shown first by unmasking many types of such claims as either logical fallacies or as presupposing false assumptions. Secondly the author formulates God's attributes of omniscience, omnipotence and benevolence and the existence of 10 types of evil in an axiomatic system. This contains the theorems about God's knowledge, will, causation and benevolence without leading to any inconsistency. It proves the compatibility between God's attributes of omniscience, omnipotence and benevolence with the fact of existence of evil. The author offers a consistency proof for the whole axiomatic system with the help of a model in which all axioms and theorems are satisfied.