Theodocy?

The term was introduced into philosophy by Leibniz

God and his sovereignty decided to construct a reality where he calls out spirit
out of nothingness in a frame of nature where there was a dynamic
of wanting to develop a loving relationship with his creation which requires free
will which requires a certain spectrum of free choice and we exercise that choice
and
God in a sovereign decree has decided to be a morally passive agent instead of a
morally proactive agent for this particular time and creation

if er when suffering arises it can always ultimately be overcome by good in

worthwhile than the intrinsic bad badness of the initial suffering in
other words God has created a world where ever in happens it can always be
outweighed by good now I don't want
God has has put in place something like a law of nature which causes virtuous good
to emerge from
any from evil that can't occur another
issues a bunch of conditional decrees to the effect that if such-and-such evil
happens such as such greater good will result or an ultimately outshine it in that
sense

in Isaiah 45:7 we also find the matched pair of light and darkness. In Genesis 1
God creates light, while merely separating it from its opposite, darkness.
So, we find no claim to “creation” of darkness

God will only

issue such commands are as are
consistent with his moral nature and for
which he has morally sufficient reasons

Genesis 50 :20 As for you, what you intended against me for evil, God intended for
good, in order to accomplish a day like this—to preserve the lives of many people.

contradiction between omnbelevolance, why would God if all powerfull would not stop
the suffering

the best of all possible worlds - leibniz argument?

why would God wnat free will and desire of no sufferin if they are in conflic with
each other why would God allow it or make it in such a way
, omnibelvolance and omnipotence paradox?
if this suffering and evil will bring about greater good then it can be justified
My view is that if God is perfectly moral then any evil he allows to exist will be
justified because in doing so, God brings about greater goods,
we justify that among humans. And if that’s justified among humans, tolerating evil
for greater goods… like we build roads to other towns,
even though there will be people who die from car accidents. We allow free speech,
even though people will say horrid things. Then we can apply that to God.
God finds something valuable in the exercise of free will of the type we have in
this life, just as we find road valuable
and at these scales it can look like a great evil but we don't se the greater plan
of God

hole in a donut analogy.

as man creates a hole while making a vase with clay, man will not focus on the hole
apsect rather then the shape of the clay

God makes the vessels with rational nature that support for
a certain kind of spectrum and freedom to be filled with Gods love nature or be
empty and then God removing his ontology from you by your rejecting God
in romas 3 God wuold be a hypocrit if cross didnt happen, cross volcrum point in
cosmic history to show that he created this reality and then he

Potter and the clay, lumps it into vasse, peculliar picture is that potter wnat to
join with the clay and cly with the potter, and there is oneness between them
it's beautifull image.

trend towards the natural of supernatural ,Jesus is showing unnatural world in his
righteoussness, his incarnation is unification
flesh and blood can't inherit the kingdom of God,

the same way God makes evil while creating a rational nature.

“there is absolutely no meaning to the evil, as it is simply a log-ically

unavoidable necessity of contingent living in a freedom-permittingworld” Kikr
Macgregor
“...gratuitous evil in the actual world, both natu-ral and moral, can only be
eliminated at the expense of libertarian humanfreedom”

evils is corruption of good just like rust is corruption of metal, it cannot exist
on it's own
in a lighted room you cannot

premise that a perfectly moral being will minimize evil, if I’m a perfectly moral
being,
and I had the anti-matter device that could destroy the whole universe
instantaneously as a perfect being, I should press the button because
I’ll bring the amount of evil in the universe down to zero.

And then I can’t help a comment on the last question. No, there will not be a
Holocaust in heaven, ever, impossible.

Evil is not a thing he makes as an absence of good.

let's take the sensation of touch for example,i can touch you lightly or i can push
in really hard and cause you pain, so there is a spectrum of feeling there
by allowing the body to feel pain you are enabling it to have this spectrum of
feeling, of deep massage, light kiss or a strong hug the amount of feeling and
emotion you can
experience is good and it' better then limiting your body to the point of dullness
where you wont even be able to feel somoene petting you for the sake of not feeling
anny pain.

God is not ultimately unjust as long as he

makes sure that the innocent do not get a raw deal from the eternal
perspective. As long as the innocent person ends up with a positive
eternal destiny then God has not been unjust to that person. Further,

since all eternal destinies are infinite in duration, a positive eternal destiny
means an infinitely positive one. Over the course of eternity,
those with such destinies will receive an
infinite amount of natural and/or supernatural happiness.

suffering from megalomania

There also different kinds of evil: moral and natural.

Moral evil refers to a rational being acting against the good, and natural evil
(also called “physical evil”) refers to suffering or pain that have nothing to do
with making evil choices. This kind of evil doesn’t come from someone acting
against the good, but an absence of a good that is natural and due to a thing. One
example of this would be the absence of sight a blind person should possess.

God cannot cause moral evil because it is impossible for God to act against what he
is—goodness itself. The Catechism of the Catholic Church teaches,

God is in no way, directly or indirectly, the cause of moral evil. He permits it,
however, because he respects the freedom of his creatures and, mysteriously, knows
how to derive good from it” (311).

God can, however, directly or indirectly cause physical evils like pain or
suffering.
That’s because these bad things can serve God’s ultimately good ends (CCC 310). As
C.S. Lewis once said,
“God whispers to us in our pleasures, speaks in our conscience, and shouts in our
pain, it is his megaphone to rouse a deaf world.”

Augustine

Chapter 12. Whatever Things the Good God Has Created are Very Good.

18. And it was made clear unto me that those things are good which yet are
corrupted, which, neither were they supremely good, nor unless they were good,
could be corrupted; because if supremely good, they were incorruptible, and if not
good at all, there was nothing in them to be corrupted. For corruption harms, but,
less it could diminish goodness, it could not harm. Either, then, corruption harms
not, which cannot be; or, what is most certain, all which is corrupted is deprived
of good. But if they be deprived of all good, they will cease to be. For if they
be, and cannot be at all corrupted, they will become better, because they shall
remain incorruptibly. And what more monstrous than to assert that those things
which have lost all their goodness are made better? Therefore, if they shall be
deprived of all good, they shall no longer be. So long, therefore, as they are,
they are good; therefore whatsoever is, is good. That evil, then, which I sought
whence it was, is not any substance; for were it a substance, it would be good. For
either it would be an incorruptible substance, and so a chief good, or a
corruptible substance, which unless it were good it could not be corrupted. I
perceived, therefore, and it was made clear to me, that Thou made all things good,
nor is there any substance at all that was not made by You; and because all that
You have made are not equal, therefore all things are; because individually they
are good, and altogether very good, because our God made all things very good.