Omnibenevolence Symbolism

     Job is a man very limited by God. As illustrated, he has only a negligible amount of agency to begin with. By the time God and Satan finish with him, he has virtually no control over his own life. The fragment of agency he does cling to is his ability to choose whether or not to curse God. No one, except himself, could prevent Job from cursing God. Yet, he refuses to curse God, even though He is responsible for his suffering.

Evil is in the eye of the beholder, sometimes a daily reality. To present the problem of evil you must first know that evil exists. Since God reveals himself as the all-powerful, all knowing and all good, how can the same God allow evil to exist and for bad things to happen to good people? Our suffering, as well as the suffering of others, vividly marks the presence of evil in our world. The majority of us struggle at one time or another in life with why evil happens to our family, friends, nation and ourselves. In recent news we also hear about particularly disturbing instances—a child raped, a school shooting, genocide in another country, a terrorist bombing. In this paper, I will review the literature from authors Robert M. Adams,

This essay features the discussion of the problem of evil in relation to the existence of god. Specifically outlining two sections where the problem of evil is discussed from atheist and theistic viewpoint.

The presence of evil has been the topic of copious ethical conversations and texts for many years and will likely continue to be in the future. It brings up numerous questions about the countless physical and psychological effects it has on victims of cruelty as well as the reason for its existence in the evil person to begin with. Ethicists such as Philip Hallie, Jonathan Bennett, and Hannah Arendt all discuss the issue of evil in their own way, with their views often contradicting one another.

Before we can dive into the problem of evil, we must define a term. Whenever the word “God” is used in this paper, it is referring to the classical theistic conception of God. In this view of God, God is that, “than which nothing greater can be conceived” in your mind. Any attributes or qualities that make a being great, God has to the maximum. This means that, among many other qualities, God is benevolent(all good), omnipotent(all powerful), and omniscient(all knowing). Furthermore, God is the creator of the universe and is personally connected to the human race.

Furthermore, when Job tries to question God further and explain himself, God says, “Gird your loins like a man; / I will ask, and you will inform Me.” (Job. 40.7.). Through this line, God is able to establish authority over Job, by turning the questioning on him. Furthermore, God shows that Job shouldn’t question Him in the first place when he says, “Where were you when I laid the earth's foundations? / Speak if you have understanding” (Job. 38.4.).

This is an analysis of the Problem of Evil, which is the question of why there is evil in this world if God exists. Thus, it is often posed as a challenge to the belief of an all-powerful, benevolent, perfect God. “God” refers to a common adapted view among many religious believers of an all-knowing (omniscient), all-good (omnibenevolent), all-powerful (omnipotent), eternal creator of the world. “Evil” shall mean undeserved or unnecessary suffering (suffering is considered unnecessary if it is not needed to bring about a greater good). Hume introduces the Problem of Evil, Nagel debunks arguments that try to solve the Problem of Evil, and Swinburne answers the Problem of Evil with a theodicy.

In this paper, I explain what the problem of evil is under a general scope in order to demonstrate the synthesis of my research. I also describe and evaluate four classic examples of solutions, or attempts, to solve the issues surrounding the problem of evil. These approaches to the problem were discussed in our textbook and include, karma, appeal to sovereignty, the consolation of promise, and dualism. I also include some selective quotations from a variety of scholars that compliment my evaluation and help further illuminate my insights. I discuss the reoccurring theme of possible indifference displayed by God in regards to humankind. I also touch on the possible implications of having an indifferent solution to the problem of evil

The explanations from his friends connected his suffering with some unknow sins he had committed. Job is innocent, God should decide if he is guilty or not, If he is guilty, God should tell him what is the offense so that he can confess, change, and end his suffering. God does not declare Job innocent or guilty, God changes the subject and begins to talk about the wonders of the world that he created, God formed the earth, set its structure, put bounds to keep the sea under control, and even control the weather. All through his speech, God reminds Job using what sounds like humans could never accomplish all this, After reading this speech, what is the purpose of the creation

Throughout this paper I am going to write about the nature of the problem we like to call evil. I want to define the moral and natural problems with evil and explain them. I am going to also explain the roles that God play when referring to the consistency and perception of God and the issue of evil. On top of that, I am also going to look at why we sometimes have bad things happen to those that we find to be genuinely good people. Evil in the simplest of ways is that which causes harm or misfortune. Evil is an immediate result of sin and is something that we all struggle with. If we want to grasp a better understanding of evil and its nature, we must first understand everything we can on sin’s orgin.

Job was steadfast in his devotion, faith, and in his worship. Yet God said to Satan, “Have you seen my servant Job?” Satan was granted permission to rain suffering down on Job. In a way God is the indirect cause of Jobs suffering, because of Him Job lost his land, his livestock, his children, and his wife. Even when harm came to his body, Job did not question, curse, or blame God for the harm befalling him.

The “theodicy” problem, or the problem of evil, has been argued multiple ways over the course of many years. If God is so good and so powerful, why does He allow evil to happen in the world? How can a loving God allow so much pain and suffering, especially among the innocent? What, if any, is the purpose of this evil? Many arguments arise from these questions. Not only do these questions fall under a religious standpoint, but many can also argue that they fall under a social and moral standpoint. In order to understand the above questions, we need to consider the theories of evil.

This essay is based on how the problem of evil attacks head on into the existence of god who is all good, all powerful and all knowing. The problem of evil is a wide area that can 't be outrun easily.

In this chapter, Job refutes his friend, but he also praises God and acknowledges his power through this refutation. Even through the tension between himself and his friends is increasing, he does not curse God or turn away from him. However, Job still acknowledges his suffering. My pastor often talks about how there is a distinction between pain and sin. However, he also explains that our actions in pain can sometimes be sinful. Job models how one can experience immense anguish, but avoid sinning against God. Job also alludes to the concept of inherent human depravity when he states, “How can mere mortals prove their innocence before God” (Job 9:2). Even though Job believed his suffering was not the result of sin against God, he remained humble before God.

Throughout the story of Job, life is controlled mainly by a higher power, being in this instance, God. The poetic style of dialogue however, leads an exploration between characters whose mindsets are constantly shifting, questioning themselves along with their personal motives and actions. Job appears at first glance, a wealthy man of privilege who acts as a blamelessly avoids evil at all costs. These blessings of privilege are inferred as God's love toward Job, until Satan, the adversary, strikes Job with the great devastation of losing his children, livestock, and servants to a natural disaster. This contrast of good versus evil portrays the