چکیده:
The present study seeks to explain and analyse some of the fundamentals of Hick’s discussion of the problem of evil or theodicy. In this study، while analysing John Hick’s solution to the problem of the existence of evil in the world، we will see that he begins his exposition of the discussion of theodicy by interpreting the notion of primordial fall (and sin) as a myth and opines that moral evils results from the existential requisites of epistemic distance and free will in man. In his opinion، the acquisition of virtues and perfection soul cannot be attained except through confronting evils. In order to workout his solution to theodicy Hick resorts to some of the important elements in his theology، viz. the themes of eschatology، purgatory، and successive lives after death. However، the theological foundation of Hick’s theory implies false consequences stemming from the fact that propositions of the Sacred Book play no role in the generation of faith in God and the manipulation of ‘pluralism’ in religious concepts cause ambiguity to our apprehension of the debate about the problem of evil. In his discussion of ‘pluralism of salvation،’ Hick has selected those verses that are in conformity with the universal vision of salvation of the world while he has ignored those verses that point to the eternal punishment hell.
خلاصه ماشینی:
In this writing, while examining John Hick's response to the problem of evil in the world, we will see that he begins his theodicy by mythologizing the idea of original sin and the fall, and considers moral evil as a result of human free will and a consequence of epistemic distance 3.
However, the theological foundations of Hick's theory entail invalid implications, including that the propositions of scripture play no role in generating faith, and extending pluralism to religious concepts leads to ambiguity in understanding the aforementioned discussion, namely the problem of evil.
In the second century AD, Irenaeus presented a very raw and primitive theory about the problem of evil, which can be considered a kind of rival to Augustinian thought, 2 but remained in those early centuries until it was revived in the nineteenth century, and then Hick expanded the theory of “soul-making” 3 in his theodicy of justice and introduced the purpose of God’s creation of evil as the transcendence and spiritual and moral growth of human beings.
In describing the theodicy of soul-making, we will see that the theory of “soul-making” begins by mythologizing the idea of original sin and the fall, and considers moral evil as a result of human free will and a consequence of the existence of distance and epistemic distance 1.
In Hick’s view, the world should be a climate where humans acquire moral virtues such as sacrifice, attention to others, benefiting the public, courage, perseverance, honesty, prudence, love and selflessness, humility and kindness, commitment to right and truth, faith, and other ethical concepts that are necessary for life in a real environment.
(
, 
, 
)
