The following excerpts are taken from:
Russell, Jeffrey Burton. "Lucifer: The Devil in the Middle Ages". Ithaca: Cornell University Press, 1984.
I would like to add three contextual notes:
* Burton is writing according to key assumptions of Christian faith.
* These excerpts are from the first chapter, and I would ask that they be taken with the consideration that some 300 pages of text follow.
* I have not actually finished reading this volume, and cannot argue for or against Mr. Burton's assumptions or conclusions.
Bearing this in mind, I would love the chance to explore how the evil we all see in the world fits into "The Plan", as such.
* * * * *
"Unless the Devil is perceived as the personification of real evil, he becomes meaningless." (20)
"The conscious and deliberate inflicting of suffering is the heart of violence and of moral evil. 'Natural evils' such as floods and muscular dystrophy are also examples of violence. They cannot be dismissed as morally neutral or as logical necessities in the cosmos. If God is responsible for the world, he is responsible for these natural evils and the suffering they entail. The doctrine of double effect cannot relieve God from responsibility. 'Double effect' is the distinction between what a person strictly intends by an action and what that person foresees as its probable results; for example, if a person sees two people drowning at the same distance away, he may swim out to save one, intending what is good for him, while knowing that the other will probably drown. The limitations of 'double effect' are clear from another example: a person who sets off a nuclear war with the intention of freeing the world from injustice. It seems impossible that an omniscient God does not intend what he knows absolutely will result. God knows, surely and clearly, that in creating the cosmos he creates a cosmos in which children are tortured." (20-21)
* * * * *
I would also ask your pardon that I have not included my own opinions in this initial post; while I have some opinions on the subject, I'd rather not spin it into a tangent quite yet. (Thank you
)
--Tiassa
------------------
Take a side you say, it's black and gray. And all the hunters take the hunted merrily out to play. We are one, you say, but who are you? You're all too busy reaping in the things you never sown. And this beast must go on and on and on .... Nobody gives a damn. (Floater; "Beast")
[This message has been edited by tiassa (edited January 21, 2000).]
Russell, Jeffrey Burton. "Lucifer: The Devil in the Middle Ages". Ithaca: Cornell University Press, 1984.
I would like to add three contextual notes:
* Burton is writing according to key assumptions of Christian faith.
* These excerpts are from the first chapter, and I would ask that they be taken with the consideration that some 300 pages of text follow.
* I have not actually finished reading this volume, and cannot argue for or against Mr. Burton's assumptions or conclusions.
Bearing this in mind, I would love the chance to explore how the evil we all see in the world fits into "The Plan", as such.
* * * * *
"Unless the Devil is perceived as the personification of real evil, he becomes meaningless." (20)
"The conscious and deliberate inflicting of suffering is the heart of violence and of moral evil. 'Natural evils' such as floods and muscular dystrophy are also examples of violence. They cannot be dismissed as morally neutral or as logical necessities in the cosmos. If God is responsible for the world, he is responsible for these natural evils and the suffering they entail. The doctrine of double effect cannot relieve God from responsibility. 'Double effect' is the distinction between what a person strictly intends by an action and what that person foresees as its probable results; for example, if a person sees two people drowning at the same distance away, he may swim out to save one, intending what is good for him, while knowing that the other will probably drown. The limitations of 'double effect' are clear from another example: a person who sets off a nuclear war with the intention of freeing the world from injustice. It seems impossible that an omniscient God does not intend what he knows absolutely will result. God knows, surely and clearly, that in creating the cosmos he creates a cosmos in which children are tortured." (20-21)
* * * * *
I would also ask your pardon that I have not included my own opinions in this initial post; while I have some opinions on the subject, I'd rather not spin it into a tangent quite yet. (Thank you
--Tiassa
------------------
Take a side you say, it's black and gray. And all the hunters take the hunted merrily out to play. We are one, you say, but who are you? You're all too busy reaping in the things you never sown. And this beast must go on and on and on .... Nobody gives a damn. (Floater; "Beast")
[This message has been edited by tiassa (edited January 21, 2000).]