"theodicy"タグの名言

His Omnipotence means power to do all that is intrinsically possible, not to do the intrinsically impossible. You may attribute miracles to Him, but not nonsense. This is no limit to His power. If you choose to say, ‘God can give a creature free will and at the same time withhold free will from it,’ you have not succeeded in saying anything about God: meaningless combinations of words do not suddenly acquire meaning simply because we prefix to them the two other words, 'God can.' It remains true that all things are possible with God: the intrinsic impossibilities are not things but nonentities. It is no more possible for God than for the weakest of His creatures to carry out both of two mutually exclusive alternatives; not because His power meets an obstacle, but because nonsense remains nonsense even when we talk it about God.

It is straightforward—and never mind, for now, about plagues and famines: if God existed, and if he cared for humankind, he would never have given us religion.

Even if there were pains in Heaven, all who understand would desire them.

In ridiculing a pathetic human fallacy, which seeks explanation where none need be sought and which multiplies unnecessary assumptions, one should not mimic primitive ontology in order to challenge it. Better to dispose of the needless assumption altogether. This holds true for everything from Noah's flood to the Holocaust.

Radi se mnogo više - i to isključivo - o pitanju kako uopće valja govoriti o Bogu pred neizmjernom poviješću trpljenja svijeta, 'njegovoga' svijeta. To je pitanje, kako ga ja vidim, glavno pitanje teologije; ona ga ne smije niti eliminirati niti svojim odgovorom prepuniti.

One of the questions asked by al-Balkhi, and often repeated to this day, is this: Why do the children of Israel continue to suffer? My grandmother Dodo thought it was because the goyim were jealous. The seder for Passover (which is a shame-faced simulacrum of a Hellenic question-and-answer session, even including the wine) tells the children that it's one of those things that happens to every Jewish generation. After the Shoah or Endlösung or Holocaust, many rabbis tried to tell the survivors that the immolation had been a punishment for 'exile,' or for insufficient attention to the Covenant. This explanation was something of a flop with those whose parents or children had been the raw material for the 'proof,' so for a time the professional interpreters of god's will went decently quiet. This interval of ambivalence lasted until the war of 1967, when it was announced that the divine purpose could be discerned after all. How wrong, how foolish, to have announced its discovery prematurely! The exile and the Shoah could now both be understood, as part of a heavenly if somewhat roundabout scheme to recover the Western Wall in Jerusalem and other pieces of biblically mandated real estate. I regard it as a matter of self-respect to spit in public on rationalizations of this kind. (They are almost as repellent, in their combination of arrogance, masochism, and affected false modesty, as Edith Stein's 'offer' of her life to expiate the regrettable unbelief in Jesus of her former fellow Jews.) The sage Jews are those who have put religion behind them and become in so many societies the leaven of the secular and the atheist.

In the aftermath of the recent wave action in the Indian Ocean, even the archbishop of Canterbury, Dr. Rowan Williamson [sic], proved himself a latter-day Voltairean by whimpering that he could see how this might shake belief in a friendly creator. Williamson is of course a notorious fool, who does an almost perfect imitation of a bleating and frightened sheep, but even so, one is forced to rub one's eyes in astonishment. Is it possible that a grown man could live so long and still have his personal composure, not to mention his lifetime job description, upset by a large ripple of seawater?