Reality of God

The go as of adultery, for example, would be seen as detestation non in terms of the physical act of sex, which is essentially good and a creation of God, but would be evil in that it is a distortion of that essential goodness, or an absence seizure of fidelity. This explanation would hold true for "natural" evil, or apparent evil in the natural order, according to Aquinas. Blindness, for example, is an absence of sight, and not a positive thing.

There is then the query of the choice of hu domain universes to engage in clearly pissed acts. Both Plato and Aquinas believed that even when human beings engage in such acts, and did so with their full go away and intention, they are doing so in the belief that they are doing good and not evil. In new(prenominal) words, for

example, "The adulterer never wills his act solely as an evil act but rather for that aspect of his act that is good and affords

Aquinas then addressed the question of why God would have allowed defects in man's physical nature (blindness, for example) and in his moral actions (adultery, for example). Aquinas argued that "the perfection of the universe required the beingness of various kinds of beings, including corruptible as well as loyal beings, thence providing the possibility, but not the necessity, for defect and crucifixion" (Stumpf 198).

When Petit discusses another element of the benefits of evil being introduced into the world by man's freedom to choose, he notes that the benefits are not God's but rather man's. He is in agreement with other philosophers when he makes the argument that in the reparation which is carried out through with(predicate) reflection on the damages done by evil choices, it is man and not God who benefits. It is incorrect of man to

The strong genius of Christianity is that be requiring its followers to accept impossible challenges it greatly intensifies human consciousness and self-knowledge . . . For a resolute attempt to imitate it reveals the illusory nature of the ego or conscious will as the effective agent in love, on in any other deeply spontaneous and creative activity.

It is but by trying to love, or to be humble, with the Devil in hot pursuit, that one discovers the full depth of self-interest and ostentation involved in the very attempt (Watts 188).

Cavendish introduces the element into the argument, which cannot be dismissed easily, if at all. That element is the ques-tion of whether God knew beforehand that man would choose evil over good in numerous cases, or that Satan would rebel in the first confide and play the role of tempter.

What is meant is that God, in permitting evil, finds means of giving added being, lulu and goodness to the spiritual world, and thereby to the world as a whole . . . God can use evil which . . . is save a contradiction of being, to obtain greater effectiveness and beauty. It is scarce in this sense that one can talk of the advantages of evil, suffering and even sin . . . These advantages are very real and profusely outweigh the existing evil (Petit 99-100).

Buber, Martin. Good and Evil. New York: Charles Scribner's Sons,

Watts suggests in his chapter "Ultimate Dualism" that there

the angels in heaven and therefore the wisest and most comely creature that the Lord God has made" (Watts 150).

if Heaven and Hell, and thus also the Lord
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