This volume offers a reappraisal of a classic text of European philosophy, Leibniz's 'Theodicy'. New essays from leading scholars open a window on the historical context of the work and give close attention to its subtle and enduring philosophical arguments.

"Theodicy" is a book of philosophy by the German polymath Gottfried Leibniz published in 1710, whose optimistic approach to the problem of evil is thought to have inspired Voltaire's "Candide". Much of the work consists of a response to the ideas of the French philosopher Pierre Bayle, with whom Leibniz carried on a debate for many years. The "Theodicy" tries to justify the apparent imperfections of the world by claiming that it is optimal among all possible worlds. It must be the best possible and most balanced world, because it was created by an all powerful and all knowing God, who would not choose to create an imperfect world if a better world could be known to him or possible to exist. In effect, apparent flaws that can be identified in this world must exist in every possible world, because otherwise God would have chosen to create the world that excluded those flaws. Leibniz distinguishes three forms of evil: moral, physical, and metaphysical. Moral evil is sin, physical evil is pain, and metaphysical evil is limitation. God permits moral and physical evil for the sake of greater goods, and metaphysical evil is unavoidable since any created universe must necessarily fall short of God's absolute perfection.

"Theodicy" is a book of philosophy by the German polymath Gottfried Leibniz published in 1710, whose optimistic approach to the problem of evil is thought to have inspired Voltaire's "Candide". Much of the work consists of a response to the ideas of the French philosopher Pierre Bayle, with whom Leibniz carried on a debate for many years. The "Theodicy" tries to justify the apparent imperfections of the world by claiming that it is optimal among all possible worlds. It must be the best possible and most balanced world, because it was created by an all powerful and all knowing God, who would not choose to create an imperfect world if a better world could be known to him or possible to exist. In effect, apparent flaws that can be identified in this world must exist in every possible world, because otherwise God would have chosen to create the world that excluded those flaws. Leibniz distinguishes three forms of evil: moral, physical, and metaphysical. Moral evil is sin, physical evil is pain, and metaphysical evil is limitation. God permits moral and physical evil for the sake of greater goods, and metaphysical evil is unavoidable since any created universe must necessarily fall short of God's absolute perfection.

"Theodicy" is a book of philosophy by the German polymath Gottfried Leibniz published in 1710, whose optimistic approach to the problem of evil is thought to have inspired Voltaire's "Candide". Much of the work consists of a response to the ideas of the French philosopher Pierre Bayle, with whom Leibniz carried on a debate for many years. The "Theodicy" tries to justify the apparent imperfections of the world by claiming that it is optimal among all possible worlds. It must be the best possible and most balanced world, because it was created by an all powerful and all knowing God, who would not choose to create an imperfect world if a better world could be known to him or possible to exist. In effect, apparent flaws that can be identified in this world must exist in every possible world, because otherwise God would have chosen to create the world that excluded those flaws. Leibniz distinguishes three forms of evil: moral, physical, and metaphysical. Moral evil is sin, physical evil is pain, and metaphysical evil is limitation. God permits moral and physical evil for the sake of greater goods, and metaphysical evil is unavoidable since any created universe must necessarily fall short of God's absolute perfection.

In this wide-ranging collection of essays Ronald E. Osborn explores the politically subversive and nonviolent anarchist dimensions of Christian discipleship in response to dilemmas of power, suffering, and war. Essays engage texts and thinkers from Homer's Iliad, the Hebrew Bible, and the New Testament to portraits of Dietrich Bonhoeffer, Noam Chomsky, and Elie Wiesel. This book also analyzes the Allied bombing of civilians in World War II, the peculiar contribution of the Seventh-day Adventist apocalyptic imagination to Christian social ethics, and the role of deceptive language in the Vietnam War. From these and other diverse angles, Osborn builds the case for a more prophetic witness in the face of the violence of the "principalities and powers" in the modern world. This book will serve as an indispensible primer in the political theology of the Adventist tradition, as well as a significant contribution to radical Christian thought in biblical, historical, and literary perspectives.

Hosle presents a systematic exploration of the relation between theology and philosophy, examining the problems of rational theology.

Joy is crucial to human life and central to God’s relationship to the world, yet it is remarkably absent from contemporary theology and, increasingly, from our own lives! This collection remedies this situation by considering the import of joy on human flourishing. These essays—written by experts in systematic and pastoral theology, Christian ethics, and biblical studies—demonstrate the promise of joy to throw open new theological possibilities and cast fresh light on all dimensions of human life. With contributions from Jurgen Moltmann, N. T. Wright, Marianne Meye Thompson, Mary Clark Moschella, Charles Mathewes, and Miroslav Volf, this volume puts joy at the heart of Christian faith and life, exploring joy’s biblical, dogmatic, ecclesiological, and ethical dimensions in concert with close attention to the shifting tides of culture. Convinced of the need to offer to the world a compelling Christian vision of the good life, the authors treat the connections between joy and themes of creation, theodicy, politics, suffering, pastoral practice, eschatology, and more, driven by the conviction that vital relationship with the living God is integral to our fullest flourishing as human creatures.

Does God Matter? features eleven original essays written by prominent philosophers of religion that address this very important, yet surprisingly neglected, question. One natural way to approach this question is to seek to understand what difference God’s existence would—or does—make to the value of the world and the well-being of its inhabitants. The first essay sets the stage for the discussion of this topic. The three essays in Section I defend versions of pro-theism: the view that God’s existence would -- or does -- make things better than they would otherwise be. The four essays in Section II defend anti-theism: the view that God’s existence would, or does, make things worse than they would otherwise be. The three essays in Section III consider the interplay between the existential and axiological debates concerning the existence of God. This book presents important research on a growing topic in philosophy of religion that will also be of keen interest to scholars working in other areas of philosophy (such as metaphysics, epistemology, and value theory), and in other disciplines (such as religious studies and analytic theology).

Provocative essays that seek “to turn the attention of analytic philosophy of religion on the problem of evil . . . towards advances in ethical theory” (Reading Religion). The contributors to this book—Marilyn McCord Adams, John Hare, Linda Zagzebski, Laura Garcia, Bruce Russell, Stephen Wykstra, and Stephen Maitzen—attended two University of Notre Dame conferences in which they addressed the thesis that there are yet untapped resources in ethical theory for affecting a more adequate solution to the problem of evil. The problem of evil has been an extremely active area of study in the philosophy of religion for many years. Until now, most sources have focused on logical, metaphysical, and epistemological issues, leaving moral questions as open territory. With the resources of ethical theory firmly in hand, this volume provides lively insight into this ageless philosophical issue. “These essays—and others—will be of primary interest to scholars working in analytic philosophy of religion from a self-consciously Christian standpoint, but its audience is not limited to such persons. The book offers illustrative examples of how scholars in philosophy of religion understand their aims and how they go about making their arguments . . . hopefully more work will follow this volume’s lead.”—Reading Religion “Recommended.”—Choice