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Jonah, Book of
This item will ship on Tuesday, July 9. Rush Rewards U Members Receive:. You have reached XP and carrot coins. That is the daily max! It is clearly shown how four bodies of water were affected during the Biblical events, an how they relate to the feared, "Four Horsemen of the Apocalypse.
When she comes around after being unconscious for many hours, she is, against all expectations, cured.
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I would like simply to explore a few of the aspects of the problem of suffering—theodicy, to give it its formal title—that are illuminated in the course of this film. First, miracles are rare. Secondly, God customarily delights in working through secondary causes. To give just one example from the film, the Boston specialist, Dr. Nurko, is portrayed as a man who is not only medically skilled, but profoundly compassionate as well. Why would God not act directly?
Thomas Aquinas answered that the supreme cause is pleased to involve us in his causality, giving us, as it were, the joy and privilege of sharing his work. A third lesson is that believers in the God of the Bible should not expect that they will be free of pain, just the contrary. It is actually a bit of a puzzle that so many readers of the Bible seem to think that the love of God is incompatible with suffering, when every major figure in the Scriptures—Abraham, Isaac, Jacob, Joseph, Moses, Joshua, Samuel, David, Solomon, Isaiah, Jeremiah, Ezekiel, Daniel, Peter, James, and John—goes through periods of enormous suffering.
And this puzzlement only deepens when we recall that the central person in the Bible is typically displayed to us nailed to a cross and in the throes of death. What becomes clear in the course of Miracles from Heaven is that the agony of the Beam family is not meaningless, but rather a participation in the salvific agony of Christ.
“Miracles from Heaven” and the Problem of Theodicy | Word on Fire
A fourth and final insight is that suffering tends to give rise to love. As Charles Williams pointed out, coinherence—being with and for others—is the master dynamic of the Christian life. Our triumphs and joys are never utterly our own; they are for the sake of others. And the same is true of our tragedies. Obviously not. But does it shed light in a creative way on key aspects of it?
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