|
Natural evil is evil for which “no non-divine agent can be held morally responsible for its occurrence.”〔James R. Beebe, “The Evidential Problem of Evil” in The Internet Encyclopedia of Philosophy (IEP) at http://www.iep.utm.edu/evil-evi/#SH4b.〕 By contrast, moral evil is “caused by human activity.”〔http://www.princeton.edu/~grosen/puc/phi203/evil.html〕 The existence of natural evil challenges not only belief in the omnibenevolence or the omnipotence of God, but also belief in the existence of God.〔Michael Martin, ''Atheism: A Philosophical Justification'' (Temple University Press, 1992), 412.〕 ==Nature of natural evil== Moral evil results from a perpetrator, or one who acts intentionally and in so doing has flouted some duty or engaged in some vice. Natural evil has only victims, and is generally taken to be the result of natural processes. The "evil" thus identified is evil only from the perspective of those affected and who perceive it as an affliction. Examples include cancer, birth defects, tornadoes, earthquakes, tsunamis, hurricanes, acts of God, and other phenomena which inflict suffering with apparently no accompanying mitigating good. Such phenomena inflict "evil" on victims with no perpetrator to blame. In the Bible, God is portrayed as the ultimate perpetrator, for the “sun, moon and stars, celestial activity, clouds, dew, frost, hail, lightning, rain, snow, thunder, and wind are all subject to God's command.”〔''Baker's Evangelical Dictionary'', s.v. “Providence of God.”〕 Examples of natural evils ascribed to God follow: : * Floods: God brought “a flood of waters on the earth” (Genesis 6:17). : * Thunder, hail, lightning: God “sent thunder and hail, and fire came down” (Exodus 9:23). : * Destructive Wind: God sent a “great wind” that destroyed Job’s house and killed his family (Job 1:19). : * Earthquake: By the Lord “the earth will be shaken” (Isaiah 13:13). : * Drought and Famine: God will shut off rains, so neither land nor trees yield produce (Leviticus 26:19-20). : * Forest fires: God says, “I will kindle a fire in you, and it shall devour every green tree in you and every dry tree” (Ezekiel 20:47). Traditional theism (e.g. Thomas Aquinas) distinguishes between God's will and God's permission, claiming that while God permits evil, he does not will it.〔David Bentley Hart, ''The Doors of the Sea: Where Was God in the Tsunami?'' (William B. Eerdmans, 2005), pp. 82–89.〕 This is echoed by some modern open theists, e.g. Gregory A. Boyd, who writes, "Divine goodness does not completely control or in any sense will evil."〔Gregory A. Boyd, God at War: the Bible and Spiritual Conflict (InterVarsity Press,1997) 20.〕 Aquinas partly explained this in terms of primary and secondary causality, whereby God is the primary (or transcendent) cause of the world, but not the secondary (or immanent) cause of everything that occurs in it. Such accounts explain the presence of natural evil through the story of the Fall of man, which affected not only human beings, but nature as well (Genesis 3:16–19). Especially since the Reformation the distinction between God's will and God's permission, and between primary and secondary causality, has been disputed, notably by John Calvin. Among modern inheritors of this tradition, Mark R. Talbot ascribes evil to God: “God’s foreordination is the ultimate reason why everything comes about, including the existence of all evil persons and things and the occurrence of any evil acts or events.”〔Mark R. Talbot, “All the Good That Is Ours in Christ,” in Suffering and the Sovereignty of God, ed. John Piper and Justin Taylor, 43-44 (Crossway Books, 2006). Available online at http://www.desiringgod.org/ResourceLibrary/OnlineBooks/ByTitle/.〕 Such models of God's complete foreordination and direct willing of everything that happens lead to the doctrines of double predestination and limited atonement.〔David Bentley Hart, ''The Doors of the Sea: Where Was God in the Tsunami?'' (William B. Eerdmans, 2005), pp. 89–91.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「natural evil」の詳細全文を読む スポンサード リンク
|