I'm just going to post LaPlace's demon again, because I think I already answered this point sufficiently by pointing out that we've dealt with this in terms of causality and agency already.
If you knew everything would you know the result of dice before you threw them? No, otherwise there would be no point.
You've been added. If you ask explicitly, you get put up on the registration. Sorry for not catching the post, it was kind of ambiguous, but it's fixed now.
I might join (and read fully) this discussion at a later time. I did post in the registration thread but my name doesn't seem to be up there. You guys seem to be doing a pretty good job on your own anyways.
I have a professor (of philosophy of religion, and history of philosophy) who is a practicing Christian and theist. We got into a conversation about this recently and he said something to me that surprised me.
Throw me a bone, its something thats owned christians for thousands of years.
What am I supposed to do? Dance around the obvious then jump around smugly while pretending to be victorious? We seriously need a baller christian on the forum imo
He's a big fan of G.W. Leibniz (and for good reason, I think) but remarked that, if he [Leibniz] couldn't work this out after openly attempting to solve the problem, then lesser minds, regular professors and lay-people, are not likely to work it out. Obviously, this doesn't show that the problem is insoluble. That requires an entirely different sort of argument, but it's an interesting point.
Most of the best minds in the history of religion have worked on this problem at one point, and none of them have come up with answers that the others (much less the other objectors) found satisfactory.
Personally, I don't think that the Problem of Evil is a challenge to the existence of any god. I think it displays a failure of theology (not just Christian theology; it exists in Islam and Judaism too, in varying degrees) to seriously consider whether omnipotence or omnibenevolence is supported by the text.
It seems to me that both the Old and New Testament are not conducive with either condition. Which is fine, it just means reconsidering what the Christian (or Jewish or Muslim) conceptions of God looks like.