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The vindication of the [[divine]] attributes, esp. [[justice]] and [[holy|holiness]], in respect to the [[existence]] of [[evil]]; a writing, [[doctrine]], or theory intended to ‘justify the ways of [[God]] to men’. from F. théodicée, the title of a work of [http://en.wikipedia.org/wiki/Gottfried_Leibniz Leibniz] (1710), f. Gr. - God +  justice.

The vindication of the [[divine]] attributes, esp. [[justice]] and [[holy|holiness]], in respect to the [[existence]] of [[evil]]; a writing, [[doctrine]], or theory intended to ‘justify the ways of [[God]] to men’. from F. théodicée, the title of a work of [https://en.wikipedia.org/wiki/Gottfried_Leibniz Leibniz] (1710), f. Gr. - God +  justice.

==Chronologic Samples==

==Chronologic Samples==

*1797 D. STEWART in Encycl. Brit. (ed. 3) XI. 481/2 Metaphysical [[theology]], which Leibnitz and some others call ''''''theodicy''''''.  

*1797 D. STEWART in Encycl. Brit. (ed. 3) XI. 481/2 Metaphysical [[theology]], which Leibnitz and some others call ''''''theodicy''''''.  

The term theodicy comes from the Greek θεός (theós, "god") and δίκη (díkē, "justice"), meaning literally "the justice of God," although a more appropriate phrase may be "to justify God" or "the justification of God"[5]. The term was coined in 1710 by the German philosopher Gottfried Leibniz in a work entitled Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal ("Theodicic Essays on the Benevolence of God, the [[Free will]] of man, and the Origin of Evil").

The term theodicy comes from the Greek θεός (theós, "god") and δίκη (díkē, "justice"), meaning literally "the justice of God," although a more appropriate phrase may be "to justify God" or "the justification of God"[5]. The term was coined in 1710 by the German philosopher Gottfried Leibniz in a work entitled Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal ("Theodicic Essays on the Benevolence of God, the [[Free will]] of man, and the Origin of Evil").

The [[purpose]] of the essay was to show that the evil in the world does not conflict with the [[goodness]] of [[God]], and that notwithstanding its many evils, the world is the best of all possible worlds. Leibniz wrote his Théodicée as a criticism of Pierre Bayle's Dictionnaire Historique et Critique, which had been written not long before; in this, Bayle, a well-known [[Skepticism|sceptic]], had argued that the [[pain|suffering]]s [[experience]]d in this earthly life [[proof|prove]] that God could not be good and omnipotent.[http://en.wikipedia.org/wiki/Theodicy]

The [[purpose]] of the essay was to show that the evil in the world does not conflict with the [[goodness]] of [[God]], and that notwithstanding its many evils, the world is the best of all possible worlds. Leibniz wrote his Théodicée as a criticism of Pierre Bayle's Dictionnaire Historique et Critique, which had been written not long before; in this, Bayle, a well-known [[Skepticism|sceptic]], had argued that the [[pain|suffering]]s [[experience]]d in this earthly life [[proof|prove]] that God could not be good and omnipotent.[https://en.wikipedia.org/wiki/Theodicy]

==Quote==

==Quote==

Throughout the [[universe]], every unit is regarded as a part of the whole. Survival of the part is dependent on co-operation with the plan and [[purpose]] of the whole, the wholehearted desire and perfect willingness to do [[the Father]]'s [[divine]] will. The only evolutionary world without error (the possibility of unwise [[judgment]]) would be a world without free [[intelligence]]... evolving man must be fallible if he is to be free. Free and inexperienced intelligence cannot possibly at first be uniformly [[wise]]. The possibility of mistaken [[judgment]] (evil) becomes [[sin]] only when the [[human]] will consciously endorses and knowingly embraces a deliberate immoral [[judgment]].[http://mercy.urantia.org/cgi-bin/webglimpse/mfs/usr/local/www/data/papers?link=http://mercy.urantia.org/papers/paper3.html&file=/usr/local/www/data/papers/paper3.html&line=130#mfs]

Throughout the [[universe]], every unit is regarded as a part of the whole. Survival of the part is dependent on co-operation with the plan and [[purpose]] of the whole, the wholehearted desire and perfect willingness to do [[the Father]]'s [[divine]] will. The only evolutionary world without error (the possibility of unwise [[judgment]]) would be a world without free [[intelligence]]... evolving man must be fallible if he is to be free. Free and inexperienced intelligence cannot possibly at first be uniformly [[wise]]. The possibility of mistaken [[judgment]] (evil) becomes [[sin]] only when the [[human]] will consciously endorses and knowingly embraces a deliberate immoral [[judgment]].[https://mercy.urantia.org/cgi-bin/webglimpse/mfs/usr/local/www/data/papers?link=https://mercy.urantia.org/papers/paper3.html&file=/usr/local/www/data/papers/paper3.html&line=130#mfs]

[[Category: Philosophy]]

[[Category: Philosophy]]