The Mystery of Evil Found in Job Essay

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The existence of famine, war, disease, and other distasteful aspects of humanity pose a tough, insistent question as to why God chose to create evil. As an infinitely powerful creator, surely a morally perfect God can and should create a world where evil does not exist in the first place. To propose otherwise seems to paint God as a malevolent being who apparently takes joy in watching the chaos. Bernard Leikind (2010) is a physicist who published an article that paints a representation of the mystery of evil as seen by most non-believers. In his article, Leikind uses the Old Testament biblical figure Job to support a malevolent God who just as easily gives as he takes away. He references Job 38:1-4 (NIV):
Then the Lord spoke to Job out of
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As an agnostic, Ehrman represents the agnostic perspective. To address the mystery of evil, it is important to address this viewpoint as agnosticism does not effectively handle the question of the mystery of evil. There is an understandably stout yearning in almost all humans, despite their beliefs, to hope that pain and misery has definitive purpose, especially a purpose that makes sense in the context of our own existence. The desire to place suffering with purpose has repeatedly lead cultures to seek out and worship gods (or the God) in return for safekeeping in times of calamity. This strong desire, in the face of such travesty, is often given as evidence as to why the supernatural exists, or rather is created by humans. The desire to seek out God for protection should not and cannot be misconstrued with the certainty of the divine. God does not offer protection from the depths of misfortune, but healing in his unconditional love and self-sacrifice. Joseph Conrad (1897) offers this explanation, “What makes mankind tragic is not that they are victims of nature, it is that they are conscious of it. To be part of the animal kingdom under the conditions of this earth is very well—but as soon as you know your slavery, the pain, the anger, the strife, the tragedy begins.” In light of Conrad’s observation, Ehrman seems petulant, railing against what he feels is fair and what is not fair, blaming
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