RE: Epicurus riddle.
January 28, 2016 at 8:44 am
(This post was last modified: January 28, 2016 at 11:01 am by Neo-Scholastic.
Edit Reason: Further Clarrifications
)
The riddle doesn't account for the notion that this is the best of all possible worlds. It also doesn't address the role of kenosis, if there is one.
EDIT:
To clarify my earlier post, objections that rely on the Problem of Evil fail to undermine the Sovereignty and Might of our Lord and Savior, Jesus Christ. Taken collectively, the following clarifications show that the objections are naïve, at best:
The supposed refutation presupposes that God may act contrary to order. Unlike the pagan notions of the Divine, our Lord does not govern His creation by magic; but rather, according to an order that reflects His own intelligibility (Romans 1:20, Psalm 19: 1-6).
By necessity, the creation cannot equal or exceed the perfection of God. (Revelation 1:8, Isaiah 43:10) Without some privation, creation would be a second God identical in all ways, a violation of the Law of Identity.
A world with the possibility of voluntary love is better than one in which love is compelled or absent. (Duet 10:12, 1 John 4:7, John 15:12, John 3:16)
Our Lord is Just and will restore His order when disrupted by either moral or natural order (Rev 21:4, Job 34:12)
The Passion of Our Lord shows that He does not stand aloof from our pain; but rather participates in it (Matthes 27:32-56). Pain is a given; suffering is optional.
Additionally, the argument tacitly accepts that there are moral absolutes. If the skeptic holds that moral values and judgments can be mitigated by circumstance then he places his own incredulity above Divine Judgments.
EDIT:
To clarify my earlier post, objections that rely on the Problem of Evil fail to undermine the Sovereignty and Might of our Lord and Savior, Jesus Christ. Taken collectively, the following clarifications show that the objections are naïve, at best:
The supposed refutation presupposes that God may act contrary to order. Unlike the pagan notions of the Divine, our Lord does not govern His creation by magic; but rather, according to an order that reflects His own intelligibility (Romans 1:20, Psalm 19: 1-6).
By necessity, the creation cannot equal or exceed the perfection of God. (Revelation 1:8, Isaiah 43:10) Without some privation, creation would be a second God identical in all ways, a violation of the Law of Identity.
A world with the possibility of voluntary love is better than one in which love is compelled or absent. (Duet 10:12, 1 John 4:7, John 15:12, John 3:16)
Our Lord is Just and will restore His order when disrupted by either moral or natural order (Rev 21:4, Job 34:12)
The Passion of Our Lord shows that He does not stand aloof from our pain; but rather participates in it (Matthes 27:32-56). Pain is a given; suffering is optional.
Additionally, the argument tacitly accepts that there are moral absolutes. If the skeptic holds that moral values and judgments can be mitigated by circumstance then he places his own incredulity above Divine Judgments.
