The reality of good and evil has become a conundrum of unscriptural notions that have evolved over many years and appeal to most Christians. Therefore, this book re-explores the question of who is responsible for the creation of evil in the first place and its purposes. Of course, some say Satan is responsible. Others say sin. Many cite human free will. A few say pre-creation chaos. Others admit they don't know; it's a mystery. But some say God. Most agree that God allows, permits, and even uses evil in our world. But is He responsible for more than that? Today, all over the world, people are suffering from evil, even horrendous evil. The two traditional and persistent questions are: Why is this so? and Where is God in all this? In this book, you will discover better answers and more scriptural and historical explanations than you've been given before.

The genesis of evil. The book of Genesis recites the beginnings of the cosmos and its inhabitants. It also reveals the beginning of evil. Before long, evil infests God's good creation. From there, good and evil coexist and drive the plot of Genesis. In Evil in Genesis, Ingrid Faro uncovers how the Bible's first book presents the meaning of evil. Faro conducts a thorough examination of evil on lexical, exegetical, conceptual, and theological levels. This focused analysis allows the Hebrew terminology to be nuanced and permits Genesis' own distinct voice to be heard. Genesis presents evil as the taking of something good and twisting it for one's own purposes rather than enjoying it how God intended. Faro illuminates the perspective of Genesis on a range of themes, including humanity's participation in evil, evil's consequences, and God's responses to evil.

This paperback edition brings to a wide audience one of the most innovative and meaningful models of God for this post-Auschwitz era. In a thought-provoking return to the original Hebrew conception of God, which questions accepted conceptions of divine omnipotence, Jon Levenson defines God's authorship of the world as a consequence of his victory in his struggle with evil. He traces a flexible conception of God to the earliest Hebrew sources, arguing, for example, that Genesis 1 does not describe the banishment of evil but the attempt to contain the menace of evil in the world, a struggle that continues today.

For Robert Fyall, the mystery of God's ways and the appalling evil and suffering in the world are at the heart of Job's significant contribution to the canon of Scripture. This New Studies in Biblical Theology volume offers a holistic reading of Job, with particular reference to its depiction of creation and evil, and finds significant clues to its meaning in the striking imagery it uses.

"My help comes from the Lord, maker of heaven and earth." Evil is an intruder upon a world created by God and declared good. Scripture emphasizes this: laments are regularly juxtaposed with declarations of God as creator. But evil is not merely a problem for the doctrine of creation. Rather, the doctrine of creation provides a hopeful response to evil. In Evil and Creation, David J. Luy, Matthew Levering, and George Kalantzis collect essays investigating how the doctrine of creation relates to moral and physical evil. Essayists pursue philosophical and theological analyses of evil rather than neatly solving the problem of evil itself. Including contributions from Constantine Campbell, Paul Blowers, and Paul Gavrilyuk, this volume draws upon biblical and patristic voices to produce constructive theology, considering topics ranging from vanity in Ecclesiastes and its patristic interpreters to animal suffering. Readers will gain a broader appreciation of evil and how to faithfully respond to it as well as a renewed hope in God as creator and judge.

Provocative essays that seek “to turn the attention of analytic philosophy of religion on the problem of evil . . . towards advances in ethical theory” (Reading Religion). The contributors to this book—Marilyn McCord Adams, John Hare, Linda Zagzebski, Laura Garcia, Bruce Russell, Stephen Wykstra, and Stephen Maitzen—attended two University of Notre Dame conferences in which they addressed the thesis that there are yet untapped resources in ethical theory for affecting a more adequate solution to the problem of evil. The problem of evil has been an extremely active area of study in the philosophy of religion for many years. Until now, most sources have focused on logical, metaphysical, and epistemological issues, leaving moral questions as open territory. With the resources of ethical theory firmly in hand, this volume provides lively insight into this ageless philosophical issue. “These essays—and others—will be of primary interest to scholars working in analytic philosophy of religion from a self-consciously Christian standpoint, but its audience is not limited to such persons. The book offers illustrative examples of how scholars in philosophy of religion understand their aims and how they go about making their arguments . . . hopefully more work will follow this volume’s lead.”—Reading Religion “Recommended.”—Choice

When did Satan fall? We know that the angels were created prior to the Earth. We find Satan had already fallen in Genesis 3. The mystery is, when did he fall? It appears that there are substantial Scriptural references to his rebellion, his agenda, and the subsequent catastrophic judgment that ensued. This raises the whole issue of the origin of evil. And why hasn't God simply wiped him, and sin, out completely? It is also disturbing to recognize that Satan tempted Jesus by offering him the kingdom, power and the glory in the temptations recorded in Luke 5. How could Satan lay a legitimate claim to these?