In response to this version of the problem of evil, I want to make three points. For you Ossai,
1. We are not in a good position to assess the probability of whether God has a morally sufficient reason for the evils that occur: As finite persons, we’re limited in space, time, intelligence, and insight, but the omniscient and sovereign God, who sees the end from the beginning, providentially orders history so that His purposes are ultimately achieved through human free decisions. In order to achieve His ends, God may have to put up with evils along the way, which humans freely perpetrate. Evils which appear pointless to us within our limited framework may be seen to be justly permitted within God’s wider framework. A brutal murder of an innocent man, for example, could produce a sort of ripple effect throughout history such that God’s morally sufficient reason for permitting it might not emerge until centuries later or perhaps in another land. When you think of God’s providence over the whole of history, then I think you can see how hopeless it is for limited observers to speculate on the probability that God could have a morally sufficient reason for permitting a particular evil. We’re just not in a good position to assess such probabilities.
2. The Christian faith entails doctrines that increase the probability of the coexistence of God and evil. In so doing, these doctrines decrease any improbability of God’s existence thought to issue from the existence of evil. What are some of these doctrines? Let me mention four.
A. The chief purpose of life is not happiness per se, but the knowledge of God. One reason the problem of evil seems so puzzling is that we tend to think that the goal of human life is happiness in this world. But on the Christian view this is false. Man’s end is not happiness as such, but the knowledge of God--which in the end will bring true and everlasting human fulfillment. Many evils occur in life which seem utterly pointless with respect to producing human happiness, but they may not be unjustified with respect to producing the knowledge of God. Innocent human suffering provides an occasion for deeper dependency and trust in God, either on the part of the sufferer or perhaps those around him. Whether God’s purpose is achieved through our suffering all depends on how we freely respond.
B. Mankind is in a state of rebellion against God and his purpose. Rather than submit to and worship God, people rebel against God and go their own way and so find themselves alienated from God, morally guilty before Him, and groping in spiritual darkness, pursuing false gods of their own making. The terrible human evils in the world are testimony to man’s depravity in this state of alienation from God. The Christian isn’t surprised at the human evils in the world. On the contrary, he expects them! The Bible says that God has given mankind over to the sin it has chosen. He does not interfere to stop it but lets human depravity run its course. This only serves to heighten mankind’s moral responsibility before God as well as our wickedness and our need of forgiveness and moral cleansing.
C. The knowledge of God spills over into eternal life. In the Christian view, this life is not all there is. Jesus promised eternal life to all who place their trust in him as Savior and Lord. In the afterlife God will reward those who have borne their suffering in courage and trust with an eternal life of unspeakable joy. The apostle Paul, who wrote much of the New Testament, lived a life of incredible suffering, and yet he wrote: "We do not lose heart. For this slight, momentary affliction is preparing us for an eternal weight of glory beyond all comparison. For we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal" (II Cor. 4. 16-18). Paul imagines a scale, as it were, in which the sufferings of this life are placed on one side, while on the other side is placed the glory which God will bestow upon His children in heaven. The weight of glory is so great that the sufferings of this life literally cannot even be compared to it! Moreover, the longer we spend in eternity, the more the sufferings of this life shrink toward an infinitesimal moment. And that’s why Paul could refer to them as a "slight" and "momentary" affliction. Despite what he suffered, his sufferings were simply overwhelmed by the ocean of divine eternity and joy which God lavishes upon those who trust him.
D. The knowledge of God is an incommensurable good. To know God, the source of infinite goodness and love, is an incomparable good--the fulfillment of human existence. The sufferings of this life cannot even be compared to it. Thus, the person who knows God--no matter what he suffers, no matter how awful his pain--can still say, "God is good to me" simply in virtue of the fact that he knows God, an incommensurable good.
These four Christian doctrines greatly reduce any improbability which evil would seem to throw upon the existence of God.
http://www.leaderu.com/offices/billcraig/docs/craig-nielsen1.html
I try to understand both sides. The why.
RandFan
You my friend are an organized individual.
Beleth said,
Why?
Why do you think that?
What convinced you?
Tell me what convinced you and maybe it will convince me too.
Seriously.
I'm not sure of your sincerity, and these things are of a personal nature that's how god works to bring us back to him.
There may be more ridicule directed at me because of the nature of the unfaithful.
I have how ever divulged one story in a pm, to only one person on this forum so far, and she has respected my wishes.
There are certain parameters to the many stories because of the personal natures of them.
Then there’s that word Anecdotes. You tell me.
Are you confident about what you think you know?