چکیده:
From John Hick's perspective, evil is an ontological matter, and to justify and define it, he presents the Irenaean theory of divine justice and provides it with a new form. Various views and theories have been expressed regarding the problem of the existence of God, evil, and good. Some consider the existence of evil to be the most important and sole factor in denying the existence of God, while some religious people hold views contrary to them. What this research addresses is the examination and critique of the metaphysical problem of evil and its relationship with the existence of God. In this important task, our focus is on John Hick's responses to the problem of evil; therefore, we aim to provide a report on the principles of evil and good from John Hick's perspective to answer the main question: 'What can be the position of evil in the causal structure of creation?'. The goal of this writing is to state that there is no contradiction between God's creation of the world and the existence of evils in the world, and that God is not the cause of evils, and also that the existence of the problem of evil is based on necessity and divine providence; however, from Hick's perspective, the benefit of the existence of evil for us is not understandable, and this is a mysterious matter for humanity.
خلاصه ماشینی:
In contrast, John Hick's soul-making theodicy looks forward: God created humans as persons, but immature, and then through the process of growth with the help of moral teachings, they can become similar to God. Augustine's theodicy attempts to place the root of evil strictly against divine responsibility; however, the soul-making theodicy considers God fully responsible for the existence of evil.
What is meant by futile and pointless sufferings are those sufferings that, by chance, meaninglessly, and apparently unjustly, lead the lives of some humans to destruction, beyond the realm of imagination, and traditional theories based on the punishment of an individual's sins and the punishment of their parents, or the presence of demonic and malevolent forces and their satanic control over the world, cannot provide a rational and acceptable justification for their existence and necessity; for example, the suffering that some sick children or infants endure, while these children are not at an age where suffering and illness would cause their growth and transcendence, or individuals who have spent their entire lives struggling to survive and have faced exhausting difficulties to pass through the stages of adulthood, and finally, by enduring the pain and suffering resulting from a severe illness, they submit to death and leave the world; Similarly, sometimes natural events such as severe earthquakes and devastating storms also do not only lack any 177 constructiveness, but rather cause the loss of faith and the destruction of superior human and moral characteristics (Ibid, pp.
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