Final Events III: Chapter 1 Review: Satire Und Theology Version

Final Events III: Chapter I

Preface

Part three of a book review I began 20210118. I have revised part one and two and continue this process 20260426.

a Previously

Thursday, August 27, 2020: Final Events II: Introduction Continued

Friday, August 07, 2020: Final Events I: Introduction

Author Redfern explains that Ray Boeche, an Anglican priest and Rector at Celebration Anglican Church in Lincoln, Nebraska, is also the founder and former director of the Fortean Research Center. He is as well a former Nebraska State Director for the Mutual UFO Network. In 1991, Boeche, after being contacted, met with two United States Department of Defense physicists in regards to the subject of UFOs. (I). 

Redfern learned about these meetings when he met Boeche in 2006 and then interviewed him in 2007. (I). The book states Boeche had a shorter, and then a longer meeting with the two physicists from the Department of Defense. (I). This led to Boeche being 'plunged headlong into a strange and surreal world of classified Department of Defense projects, secret meetings and follow-up dialogues...'(2). 

What was presented to Boeche from these Department of Defence physicists was descriptions of NHE's or Non-Human Entities, which many within UFO research and analysis reason are aliens (extraterrestrials, my add). (2). However, in contrast, certain persons within the Department of Defence reason these are 'deceptive minions of Satan.' (2).

b August 27, 2020

The two men Boeche met with were 'physicists' (2). They were both Christians and while working for the US Department of Defense, an aspect of their work was to contacts NHE's. (2). The next part of this text is revealing:

Quote:

'And part of this effort was to try and control the NHE's and use their powers in military weapons applications and in intelligence areas, such as remote-viewing and psychotronic weapons.' (2).

These two Department of Defense, physicists reasoned the NHE's 'were not extraterrestrial at all; they believed they were some sort of demonic entities.' (2). Further the scientists stated that all the benevolent or beneficial contacts with these entities were 'tainted'. (2). Eventually the results of the contacts worked out to be 'bad'. (2). The scientists therefore viewed these encounters as demonic as opposed to extraterrestrial. (3). From a biblical context, the entities were viewed as deceivers of humanity. (3).

The two scientists that held to Christian faith and philosophy reasoned that others with the US Department of Defence were 'being lulled into a false sense of security' (4). The text explains that the supposed technology provided by the NHE's, such as psychotronic weapons and  remote viewing was not really being done by the Department of Defence, but the entities 'were always the causal factor'. (4). 

January 18, 2021: Chapter I: The Quest Begins

The book written in 2010, explains that the author, Redfern, since meeting with Boeche has 'dug deep into the central theme of his revelations.' (8). Redfern states that this secretive group of American government, military, and intelligence employees collectively call themselves the 'Collins Elite'.

Redfern opines

Quote:

'Yet for all their military-swagger, ingrained machismo. and bravado, the Collins Elite live in a perpetual state of overwhelming apprehension, fear and absolute dread.' (8).

This state of mind arises from the actions of what this group perceives as 'hostile and ominous intruders from a realm of existence far different than the one we now inhabit..' (8). According to the Collins Elite, states Redfern these aliens/extraterrestrials are not 'friends and allies' (8) of humanity. (8).

Interesting

Quote:

'In essence , the Collins Elite utterly refute and reject any and all notions that extraterrestrials have ever visited planet Earth or have abducted human beings for the purposes relative to medical examination, scientific study, and hybridization-a scenario that many UFO researchers strongly assert is taking place. Instead, the conclusion of the group is that we have in our midst a cold-hearted and sinister intelligence of demonic origins that masquerades as alien, whose presence in our world threatens each and every one of us, and that consigns all of us to, perhaps quite literally a living hell.' (8).

I will continue to work through this chapter within my next related entry however: I note that at the end of this chapter Redfern explains 'the accounts, beliefs, theories and conclusions that I have uncovered are strictly those of the people who have been willing to have them published. (11). Redfern is providing a message as a messenger. (11).

Academically, it would better to have primary citations from people such as Boeche, the Collins Elite and the United States, Department of Defense. That being stated, I am reviewing this book as a secondary source, and do not academically dismiss it as such.

My expertise is not in UFO research or the occult. But biblically and theologically, I am at least, allowing the intellectual possibility the United States, Department of Defense has been dealing with demonic entities pretending to be aliens. I realize this is less palatable than actual extraterrestrials for many within present, Western and American, secular worldviews. I am claiming no level of relative certainty here in regards to the content of the book under review.

What if there are actual aliens?

If they are actual aliens working with the American military and the Department of Defense, or there are actual aliens that exist, these entities are still finite, created, beings. From my perspective as a philosophical theologian and philosopher of religion; if is stated, as I have read many times, that the aliens created human beings, I ask then who made the aliens? An infinite regress of causes is a vicious regress.

Time is caused by time, is caused by time, is caused by time, ad infinitum, is an infinite regress. It is a vicious regress, because it does not solve its own problem and requires a first cause, without a cause. 

(If there is an infinite distance between Los Angeles and New York, one will never arrive in New York, is also a similar problem of vicious regress) 

In the Oxford Dictionary of Philosophy, Simon Blackburn discusses ‘infinite regress’ and mentions that this occurs in a vicious way whenever a problem tries to solve itself and yet remains with the same problem it had previously. Blackburn (1996: 324) 

A vicious regress is an infinite regress that does not solve its own problem, while a benign regress is an infinite regress that does not fail to solve its own problem. Blackburn (1996: 324). Blackburn writes that there is frequently room for debate on what is a vicious regress or benign regress. Blackburn (1996: 324). An example of a benign regress is infinite numbers both plus and minus, as they in reality represent conceptualized things as opposed to being real things. 'Problem' solved. Therefore: Based on my philosophical reading and Blackburn's explanation, it can be deduced that philosophers would debate whether a particular vicious regress is illogical and whether it is using a logical fallacy. 

Further: An argument can be logical and not sound, as sound arguments are not the only valid arguments but are those where 'all the premises are true'. (1997: 35). Whether or not a particular vicious regress, and the examples I raised, are illogical and using a logical fallacy in the sense of invalid argument is of secondary importance. It is of primary importance when a vicious regress is not reasonable and does not solve its own problem and is fallacious as in faulty reasoning. Bradley (371) mentions that it is not illogical, and not a vicious regress that each act of free choice is caused by another act of free choice. I agree that it is not necessarily illogical, but disagree that the argument as described is not a vicious regress.

If there are actual aliens, then like all that is finite, they are created by the infinite, eternal, uncaused, first cause, God. If they are in obedient, relationship, fellowship and respectful worship with God, they are not going to counter and contradict the gospel message for humanity. Even if aliens had created human beings, which is really, extremely far-fetched, in my mind, especially as the biblical revelation supports that humanity has a physical/spiritual nature; the human being's ultimate moral accountability would still be to the first cause creator, not alien entities. In other words, opining that aliens created humanity does not eliminate moral accountability to a first cause, God, for either the aliens or humanity.

As I state somewhat satirically, for the human being post-mortem:

Is it heaven or hell, or the NHL

(I read that in a cartoon as a child)

Brief on Satan

Satan is also known as the devil and other biblical names. But in this limited website context, in regards to Satan, according to Greek scholar, Walter Bauer:

σαταν ὁ,indeclinable (no change of form of word, my add)  and σατανᾶς  ὁ, ᾶ (Bauer 744).

Walter Bauer (1979) in agreement with Strong, Strong (1890)(1986: 152), describes ‘Satan’ or ‘Satanas’ as the Adversary, enemy of God and those who belong to God. Bauer (1979: 744). Bauer goes on to note that Revelation, Chapter 2, verse 13, is describing Satan as persecuting the Church. Bauer (1979: 745). It appears by studying the Greek copies of the New Testament and assuming a type of contextual, literal hermeneutical method of examining Scripture, it is possible to view satanic beings as literal and historical beings…

Bible Hub: Encyclopebia of the Bible–Satan

'Bibliography F. C. Jennings, Satan: His Person, Work, Place and Destiny (n.d.); D. L. Cooper, What Men Must Believe (1943), 234-279; E. Langton, Satan, A Portrait, A Study of the Character of Satan Through All the Ages (1945); L. S. Chafer, Systematic Theology, II (1947), 33-112; C. T. Schwarze, The Program of Satan, A Study of the Purpose and Method of the Adversary (1947); K. L. Schmidt, “Luzifer als gefallene Engelsmacht,” TLZ, VII (1951), 261-279; J. M. Ross, “The Decline of the Devil,” ExpT, LXVI, No. 2 (Nov. 1954), 58-61; F. J. Rae, “The Two Circles of Faith,” ExpT, XLVI, No. 7 (Apr. 1955), 212-215; D. G. Barnhouse, The Invisible War (1965); J. Kallas, The Satanward View (1966); F. A. Tatford, The Prince of Darkness (1967); F. J. Huegel, The Mystery of Iniquity (1968); J. D. Pentecost, Your Adversary, the Devil (1969).'

Cited 

'The NT reveals that Satan is the ruler over a powerful kingdom of evil which he rules with intelligent consistency. In refuting the charge that he was casting out demons by the power of Beelzebul, Jesus pointed out the absurdity of the charge since it meant that Satan “is divided against himself; how then will his kingdom stand?” (Matt 12:26).'  

Courson opines that this charge against Jesus Christ was both illogical and hypocritical (89). I take it by illogical, Courson means, contradictory, as God would be working against himself in Christ. Hypocritical because the Pharisees were supposedly also working on God's behalf. But in reality, this religious leaders were being deceived by their own sinful natures and by Satanic entities opposed to the Son of God and his gospel work. 

Back to Bible Hub: Encyclopebia of the Bible–Satan

Cited 

'Satan is also described as “the ruler of this world” (John 12:31). The “world” (κόσμος, G3180) which he rules is the present world system organized according to his own principles, methods, and aims...'

Courson explains that because of the gospel, the believer in Jesus Christ can grasp onto God and Satan will be cast out. (542).

Satan is called the god of this world (2 Corinthians 4: 4). According to Courson, Satan must be bound for people to be set free (1114). He explains that we should pray that the work of Satan is bound (1114) and that the power of God is loosed (1114).

Back to Bible Hub: Encyclopebia of the Bible–Satan

Cited 

'In his ambition to assume the place of God Satan is mastered by a consuming passion to receive worship as God. That master passion was revealed in Satan’s bald offer to invest Jesus with authority over the kingdoms of this world on condition that He would worship him.' (Matthew 4, Luke 4 my add).

Satan is looking for God level worship, pretending to be the leader of aliens, and deceiving some within humanity, might suffice.

a From a liberal perspective

According to Richardson, the term 'satan' does indeed mean 'adversary'. (521). He reasons that in the oldest Hebrew Bible contexts, Satan was a member of the heavenly court (521). Richardson writes that in Job 1, Satan's function was to 'identify evil persons and to accuse them before God.' (521). Of course, the hypocrisy, and contradiction here is that in Job 1 from the New American Standard Bible (NASB), Job is described as...

'There was a man in the land of Uz whose name was Job; and that man was blameless, upright, fearing God and turning away from evil.'

Meanwhile the likely first description of Satan in Genesis 3, is of a deceptive serpent. Even if Job was written before Genesis, the Genesis story precedes the Job story. 

b Genesis v Job

There is some debate in scholarship which book was written first. John J. Collins lists a traditional view of the writing of Genesis as 1400 BC, with the typical more modern view of final completion with final revisions as 400 BC. (pp. 53-70). 

For the book of Job, Hartley argues for a date in the 7th century, roughly 625–600 BCE (11). Terrien opines that Job was likely written in the 5th century BCE and that is was written during the suffering of the Jewish people after the Babylonian exile (361). Williams opines that there is a significant scholarly view that reasons a final version of Job was extant, between 500 and 300 BCE, while acknowledging the much older oral traditions it is based on (26). I am not convinced with a limited review that Job was written and revised before Genesis was written and revised.

The conduct of Satan within Genesis and Job calls what is black, white, and what is white, black. Or just mixing things up to be wrongly grey at times. I am not stating that at times things are not in the grey area, but if things are grey, they should not be deceptively grey. 

c From a liberal perspective continued

Richardson continues that by New Testament times Satan's character had been 'degenerated'  (521), and Satan was shown as the leader of demonic forces (521). Richardson explains that once the enlightenment era (roughly 1700-1800, my add) came an intellectual belief in a person Satan became less prominent among thinkers. (522). Well, this can be explained as roughly from 1700 forward there has been less trust in the scripture and revealed, supernatural truth from God. This theological truth through his prophets, apostles, scribes, and in particular through the life and death of God the Son, God incarnate, Jesus Christ. There has also been, of course, simultaneously, intellectually connected, less trust in a Christian Church that would teach biblical dogma and doctrine that held to such scriptural revelation. 

Richardson reasons that Satan and satanic forces were not a 'satisfactory answer to the problem of evil' (522). Being a scholar on the nature of God, problems of evil, free will and determinism, through MPhil/PhD theses and twenty plus years of online work, I would not, and do not opine that Satanic forces are the answer to the cause of the problem of evil. That is too simplistic, I would view God as willingly, with holy motives creating humanity that would fall, without force or coercion, with satanic influence. Please see my online work in regards to compatibilism and incompatibilism.

God as primary cause with perfectly good motives with all thoughts and actions.

Humanity and Satanic entities as secondary causes, with tainted, sinful motives, to varying degrees, in all thoughts and actions.

The human being, as regenerate can be guided by the Holy Spirit of God to work within God's sovereign plans, not perfectly, but still significantly obediently.

Religious history shows that atoning and resurrection work of Jesus Christ, through his death on the cross, is applied to the regenerate, elect, that would eventually as resurrected, comprise the culminated Kingdom of God. Richardson asks how evil could get into a world that God made 'very good' (522). An answer is that the development of atoned for, resurrected believers within the eventual culminated Kingdom of God, is also considered 'very good' by God. At the same time, God willingly allowing some of his creation, some of them angelic entities (demonic) and some of them human beings, to reject and oppose God and the gospel, could be considered within God's sovereign plans. I reason that God does not want people within his culminated Kingdom of God to everlastingly seriously ponder on possibly not needing God as Lord, and instead trusting in our finite goodness and righteousness (before God). There is an actual alternative in reality, to being a citizen of the Kingdom of God, by grace through faith alone. It is called 'hell'. Death, along with Hades (hell 1) are cast into the Lake of Fire (hell 2) (Revelation 20). Figurative literal language, but with some level of literalness describing post-mortem stages of everlasting separation from God. The second death.

Comments

If the story presented by Redfern is significantly true, again I do not claim relative certainty, the behavior of the evil entities is consistent with the nature and work of biblical, satanic beings. In particular, with ontological deception (nature of existence). Biblically, Satan is the deceiver of the whole world (Revelation 12:9: NASB). Satan as the serpent, deceived humanity in Genesis 3, and he with hypocrisy accuses Job of wrong doing in Job 1, where Job, even as a sinner, is nowhere as wicked as Satan. The potential prospect of fake aliens/extraterrestrials attempting to gain human reliance on these entities through the use of great power which also leads to human fear of that same power, is reasonable. The American authorities within the military and government, the hold to forms of naturalism, that dismiss the supernatural and the gospel as relevant, rather could view the knowledge and technology of these 'aliens' as more beneficial than harmful.

For me, I support the West militarily. I appreciate that NATO should be advancing weaponry for defensive purposes. I very much realize that the law, order, and significant freedom within the West that is protected through military technology. I understand and support reasonable secrecy for Western security with military and government. I do not reason military and government secrets should all be an open book. I am a loyal supporter of the Western alliance. But I primarily, also stand with the triune God of the Bible and reason that the infinite, eternal, God should be taken very seriously. At the same time, the documented, biblical existence of finite, everlasting, Satan and his opposition to God and the gospel, also should be taken very seriously. Note, Satanic forces are not for the betterment of humanity, in any context, including if they are indeed pretending to be aliens. They are attempting to lead humanity to death, outside of gospel salvation and to everlasting damnation. Courson explains that in regards to Revelation 20: 14-15, 'all whose names are written in the Book of Life-win.' (1784).

Revelation 20:14-15 New American Standard Bible (NASB)

14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if [a]anyone’s name was not found written in the book of life, he was thrown into the lake of fire. 

Footnotes Revelation 20:15 Lit anyone was not

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BAUER, WALTER. (1979) A Greek-English Lexicon of the New Testament, Translated by Eric H. Wahlstrom, Chicago, The University of Chicago Press.

BLACKBURN, S. (1996) ‘Regress’, in Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

BRADLEY, RAYMOND D. (1996) ‘Infinite Regress Argument’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book II, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1539)(1998) The Institutes of the Christian Religion, Book IV, Translated by Henry Beveridge, Grand Rapids, The Christian Classic Ethereal Library, Wheaton College.

CALVIN, JOHN (1543)(1996) The Bondage and Liberation of the Will, Translated by G.I. Davies, Grand Rapids, Baker Book House.

COLLINS, JOHN J. (2004)(2014) Introduction to the Hebrew Bible, Minneapolis, Fortress Press.

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

HARTLEY, JOHN E. (1988) The Book of Job, Grand Rapids, Wm. B. Eerdmans Publishing Co.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

RICHARDSON, ALAN (1999) 'Satan', in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, Kent, SCM Press Limited.

STRONG, J. (1986) Strong’s Exhaustive Concordance of the Bible, Pickering, Ontario, Welch Publishing Company.

TERRIEN, SAMUEL (1978) The Elusive Presence: Toward a New Biblical Theology, Oxford, Oxford University Press.

WILLIAMS, ANTHONY (1996) Job, Oxford, Oxford University Press.

Final Events II: Introduction Continued: Satire Und Theology Version

Final Events II: Introduction Continued

This book review continues:

REDFERN, NICK (2010) Final Events: And The Secret Government Group On Demonic UFOS And The Afterlife, San Antonio/New York, Anomalist Books.

Introduction continued 

Previously

Friday, August 07, 2020: Final Events I: Introduction

Author Redfern explains that Ray Boeche, an Anglican priest and Rector at Celebration Anglican Church in Lincoln, Nebraska, is also the founder and former director of the Fortean Research Center. He is as well a former Nebraska State Director for the Mutual UFO Network. In 1991, Boeche, after being contacted, met with two United States Department of Defense physicists in regards to the subject of UFOs. (I). 

Redfern learned about these meetings when he met Boeche in 2006 and then interviewed him in 2007. (I). The book states Boeche had a shorter, and then a longer meeting with the two physicists from the Department of Defense. (I). This led to Boeche being 'plunged headlong into a strange and surreal world of classified Department of Defense projects, secret meetings and follow-up dialogues...'(2). 

What was presented to Boeche from these Department of Defense physicists was descriptions of NHE's or Non-Human Entities, which many within UFO research and analysis reason are aliens (extraterrestrials, my add). (2). However, in contrast, certain persons within the Department of Defense reason these are 'deceptive minions of Satan.' (2).

August 27, 2020

The two men Boeche met with were physicists (2). They were both Christians and while working for the US Department of Defense, an aspect of their work was to contacts NHE's. (2). The next part of this text is revealing:

Quote:

'And part of this effort was to try and control the NHE's and use their powers in military weapons applications and in intelligence areas, such as remote-viewing and psychotronic weapons.' (2).

These two Department of Defense, physicists reasoned the NHE's 'were not extraterrestrial at all; they believed they were some sort of demonic entities.' (2). Further the scientists stated that all the benevolent or beneficial contacts with these entities were 'tainted'. (2). Eventually the results of the contacts worked out to be 'bad'. (2). The scientists therefore viewed these encounters as demonic as opposed to extraterrestrial. (3). From a biblical context, the entities were viewed as deceivers of humanity. (3).

The two scientists that held to Christian faith and philosophy reasoned that others with the US Department of Defense were 'being lulled into a false sense of security' (4). The text explains that the supposed technology provided by the NHE's, such as psychotronic weapons and  remote viewing was not really being done by the Department of Defense, but the entities 'were always the causal factor'. (4).

Opinion

I am not a UFO: Unidentified Flying Objects or NHE: Non-Human Entities, expert. I make no dogmatic claims on the subject, or on the particular existence of such entities, but I will defend reasonable theology and reasonable theistic philosophy of religion. This is a book review.

I am just beginning the review of this text, but if the Department of Defense scientists are correct that these entities were (are) demonic and therefore multidimensional/extradimensional as opposed to extraterrestrial; deception in acts and actions, from these entities, is indeed to be expected. Human beings, especially the unregenerate (John 3, Titus 3, 1 Peter, for the regenerate) do not typically significantly understand the supernatural realm. Or if they have an intellectual, but not regenerate understanding, do not navigate properly, the supernatural realm. The demonic entities, as do God's angels, have significant knowledge of the supernatural realm and the natural realm. As demonic entities, the fallen angels (2 Peter 2, Revelation 12: 7-9) serve Satan in both supernatural and natural realms. Angels serve the triune God, God the Father, God the Son and God the Holy Spirit in both supernatural and natural realms. The regenerate in contrast to the unregenerate, have been enlightened by God and embrace the atoning and resurrection work of God the Son, applied to them.

Demonic entities have the upper hand in any dealings with the Department of Defense or any other human entity that does not embrace the power of Almighty God through the gospel for protection from the powers of darkness. A key is to humbly as finite and sinful humanity, seek the biblical God as opposed to seeking human knowledge and wisdom, alone, while interacting with extraterrestrial or extradimensional entities which too are finite. The entities as finite, are not eternal. If these entities are not under direct submission to the eternal, infinite, God, and have rebelled against God, they are tainted by evil.

Non-exhaustive examples: New American Standard Bible (NASB)

Matthew 6:13 

13 ‘And do not lead us into temptation, but deliver us from [a]evil. [b][For Yours is the kingdom and the power and the glory forever. Amen.’] 

Footnotes 

a Matthew 6:13 Or the evil one 

b Matthew 6:13 This clause not found in early mss 

Ephesians 6:11 

11 Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil.

2 Thessalonians 3:3 

3 But the Lord is faithful, [a]and He will strengthen and protect you [b]from the evil one.

Footnotes

a 2 Thessalonians 3:3 Lit who will 

b 2 Thessalonians 3:3 Or from evil

James 4:7 

7 Submit therefore to God. Resist the devil and he will flee from you.

1 John 5:19 

19 We know that we are of God, and that the whole world lies in the power of the evil one.

World = κόσμος = cosmos

Here κόσμος appears to be not only our world system, but also our planet and universe. In other words, wherever humanity has dominion, Satanic beings are also operating.

Bible Hub

Cited 

HELPS Word-studies 

2889 kósmos (literally, "something ordered") – properly, an "ordered system" (like the universe, creation); the world. [The English term "cosmetic" is derived from 2889 /kósmos, i.e. the order ("ensemble") used of treating the face as a whole.]

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BLACKBURN, S. (1996) ‘Regress’, in Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

BRADLEY, RAYMOND D. (1996) ‘Infinite Regress Argument’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York.

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

CRAIG, WILLIAM LANE, (1991)(2006) ‘The Existence of God and the Beginning of the Universe’,Truth: A Journal of Modern Thought 3 (1991) 85-96. http://www.leaderu.com/truth/3truth11.html pp. 1-18.

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan. 

FRANCE, R.T. (1985) Matthew, Grand Rapids, IVP, Eerdmans.

MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

SLICK, MATTHEW J. (2006) 'A logical proof that Mormonism is false', Meridian, Idaho, Christian Apologetics and Research Ministry, http://www.carm.org/lds/infinity.htm 

SMITH, JOSEPH (1844)(2006) ‘Sermon by the Prophet-The Christian Godhead-Plurality of Gods’, History of the Church, Vol. 6, p. 473-479. http://www.utlm.org 

The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.

TOLHURST, TOLHURST, WILLIAM (1996) 'Vicious Regress', in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

Wikipedia Review 

Wikipedia: Final Events

Updated 20260307 from a version on Dr. Russell Norman Murray

Final Events I: Introduction: Satire Und Theology Version

Amazon

Final Events I: Introduction

Archives

Monday, July 27, 2020: Monday Bullets: Another different kind of book to review? 

Updated 20260703 from Dr. Russell Norman Murray

Preface

My good friend, Mr. JCZ bought me 'Final Events' for my birthday, so as it has arrived, I will begin a book review series and consider how it progresses. This has me with four book reviews at present on this website, plus other theological, philosophical and biblical issues I research, analyze and write on that come to mind. Many are subjects that I continue to work on over the years.

My MPhil and PhD research was in regards to problems of evil, theodicy, free will, determinism and the nature of God, and I continue to write on these subjects. I embedded a biblical, Reformed solution to problems of evil within my British, PhD thesis.

My Mom has recently passed and so I have extra work to do with estate issues and will be producing shorter articles for now.

REDFERN, NICK (2010) Final Events: And The Secret Government Group On Demonic UFOS And The Afterlife, San Antonio/New York, Anomalist Books.

Mr. Redfern is a full-time author, lecturer and journalist. (Back cover). 

Amazon

For decades, stories of alien abductions, UFO encounters, flying saucer sightings, and Area 51 have led millions of people to believe that extraterrestrials are secretly among us. But what if those millions of people are all wrong? What if the UFO phenomenon has much darker and far more ominous origins? For four years, UFO authority Nick Redfern has been investigating the strange and terrifying world of a secret group within the U.S. Government known as the Collins Elite. The group believes that our purported alien visitors are, in reality, deceptive demons and fallen angels. They are the minions of Satan, who are reaping and enslaving our very souls, and paving the way for Armageddon and Judgment Day. 

In FINAL EVENTS you'll learn about the secret government files on occultists Aleister Crowley and Jack Parsons, and their connections to the UFO mystery; revelations of the demonic link to the famous "UFO crash" at Roswell, New Mexico, in 1947; the disclosure of government investigations into life-after-death and out-of-body experiences; and an examination of the satanic agenda behind alien abductions. FINAL EVENTS reveals the stark and horrific truths about UFOs that some in the government would rather keep secret. 

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Introduction

Author Redfern explains that Ray Boeche, an Anglican priest and Rector at Celebration Anglican Church in Lincoln, Nebraska, is also the founder and former director of the Fortean Research Center. He is as well a former Nebraska State Director for the Mutual UFO Network. In 1991, Boeche, after being contacted, met with two US Department of Defense physicists in regards to the subject of UFOs. (I).

Redfern learned about these meetings when he met Boeche in 2006 and then interviewed him in 2007. (I). The book states Boeche had a shorter, and then a longer meeting with the two physicists from the Department of Defense. (I). This led to Boeche being 'plunged headlong into a strange and surreal world of classified Department of Defense projects, secret meetings and follow-up dialogues...'(2).

What was presented to Boeche from these Department of Defense physicists was descriptions of NHE's or Non-Human Entities, which many within UFO research and analysis reason are aliens (extraterrestrials, my add). (2). However, in contrast, certain persons within the Department of Defense reason these are 'deceptive minions of Satan.' (2).

The Reverend Boeche has a website.

Dr. Raymond W Boeche

Cited 

Founder and former director of the Fortean Research Center, The Reverend Dr. Raymond W. Boeche has been involved in the study of unexplained phenomena since 1965. He has served as Nebraska State Director for the Mutual UFO Network, on the Board of Advisors for Citizens Against UFO Secrecy, and in various capacities with numerous other organizations around the world, involved in the study of unexplained phenomena. 

Boeche has delivered juried papers at two MUFON International Symposia; was retained by the University of Nebraska as a consultant to organize, host, and present research papers at two major international conferences on the unexplained in 1982 and 1983. He has had numerous articles published, as well 4 books: a collection of his writings, "An Anthology of the Unexplained"; "The Collected Annals of the Journal of the Fortean Research Center"; "Bloodless Cuts: The Complete Collected Works of Thomas R. Adams"; and "A Time to Stand: When Government Turns Its Back on God." 

Boeche is well-known as one of the primary investigators of the 1980 Bentwaters (UK) UFO incident. He is also recognized for his extensive work in the areas of animal mutilations, out-of-place animal sightings, Bigfoot reports, the Men-in-Black phenomenon, and occult religions and philosophies.

His research has often been cited in national publications such as Omni and Fate magazine, and in books by researchers such as Loren Coleman, Janet and Colin Bord, Jenny Randles, Jerome Clark, Timothy Good, and others. He has contributed to the Time-Life book series Mysteries of the Unexplained, the LBS Communications production "UFO Coverup. . . Live!" for the Fox Television Network, and Guennette Productions’ Home Box Office special, "UFO’s, What on Earth is Happening?"

He helped produce and host a popular weekly radio call-in talk show, Exploring Unexplained Phenomena for three years, is a frequent guest on other talk shows, and a popular speaker on theology and the unexplained. 

Cited 

As a theologian and apologist, Dr. Boeche headed an outreach to the academic community and the 'New Age' movement called "Reasonable Defense" from 1987 through 1994.

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Opinion

From my non-exhaustive research, both Mr. Redfern and Dr. Boeche appear as legitimate researchers on the subject of UFOs and their possible ontological sources. As a theologian and philosopher of religion, I find it very interesting that representatives and physicists (these two physicists were both Christians, page 2), from the US Department of Defense would consider extradimensional alternatives to extraterrestrial UFO theory. I shall continue with the Introduction from the book in a future article.

---

BLACKBURN, S. (1996) ‘Regress’, in Oxford Dictionary of Philosophy, Oxford, Oxford University Press. 

BRADLEY, RAYMOND D. (1996) ‘Infinite Regress Argument’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press. 

CONWAY DAVID A. AND RONALD MUNSON (1997) The Elements of Reasoning, Wadsworth Publishing Company, New York.

CRAIG, WILLIAM LANE, (1991)(2006) ‘The Existence of God and the Beginning of the Universe’,Truth: A Journal of Modern Thought 3 (1991) 85-96. http://www.leaderu.com/truth/3truth11.html pp. 1-18.

EDWARDS, JONATHAN (1729)(2006) Sovereignty of God, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1731-1733)(2006) Law of Nature, New Haven, Connecticut, Jonathan Edwards Center, Yale University.

EDWARDS, JONATHAN (1754)(2006) Freedom of the Will, Flower Mound, Texas. Jonathanedwards.com.

ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.

ERICKSON, MILLARD (2003) What Does God Know and When Does He Know It?, Grand Rapids, Zondervan. 

LANGER, SUSANNE K (1953)(1967) An Introduction to Symbolic Logic, Dover Publications, New York. 

PIRIE, MADSEN (2006)(2015) How To Win Every Argument, Bloomsbury, London.

SLICK, MATTHEW J. (2006) 'A logical proof that Mormonism is false', Meridian, Idaho, Christian Apologetics and Research Ministry, http://www.carm.org/lds/infinity.htm 

SMITH, JOSEPH (1844)(2006) ‘Sermon by the Prophet-The Christian Godhead-Plurality of Gods’, History of the Church, Vol. 6, p. 473-479. http://www.utlm.org 

TOLHURST, TOLHURST, WILLIAM (1996) 'Vicious Regress', in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

Wikipedia Review 

Wikipedia: Final Events

The Importance of Theodicy: Satire Und Theology Version

The Importance of Theodicy

Preface 

This article was originally published on Blogger 20091111. I republished 20260226, with significant revisions and additions. 

Photo is of Glasgow Cathedral: Glasgow-Cathedral-09 myhighlands.de 

On the original posting, I mentioned a 2009 USA trip which tied into visiting Wales for my PhD Viva. Now in 2026, quite soon, I will be visiting the UK and France, including Glasgow. This will be my first walking tour of Glasgow, which I have wanted to do for some time. This section below was the basis for some PhD thesis work.

Saturday, September 19, 2020:PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University

The importance of theodicy 

Some dismiss theodicy entirely and some view it as only having limited value. Hille reasons that a satisfactory self-coherent answer to the question of the justice of God cannot be found in theology or philosophy. Hille (2004: 26). Ferraiolo explains that many critics of theism would claim the existence of gratuitous evil makes a theodicy a difficult thing to establish in our present world filled with evil. He concludes his article by noting it is not obvious that human suffering is reconcilable with theism. Ferraiolo (2005: 1). Pereboom writes that despite some important work within theodicy over the last thirty years, the problem of evil still remains the greatest challenge to theistic belief. Pereboom (2005: 33). Lindsley notes that many persons are unimpressed by Christian attempts at theodicy. He suggests that theodicy must be careful not to portray itself in a way that it is speaking for God. Lindsley (2003: 3). I fully admit and reason that theodicy is a speculative exercise to a degree, and any person writing on the subject should with humility approach it very carefully. 

Marcel Sarot comments that many feminist theologians see theodicy as dominated by white males, and these feminists reject notions of God’s omniscience, omnipotence, and perfect goodness. Sarot (1997: 29). An important point here is that it needs to be remembered that each writer of theodicy is approaching the subject from theological assumptions. Many theodicy views are written by men and some of these male writers may not adequately portray female and feminist perspectives on the problem of evil. Theologian Carl Henry writes that empirical and philosophical considerations devoid of revelation cannot vindicate God in this evil world. Henry (1983: 282). I can accept Henry’s point, as from a traditional Christian perspective, Biblical revelation is viewed as explaining God’s workings in his creation, although this revelation does not exhaustively discuss the problem of evil. Henri Blocher notes theodicy are failures in themselves and must have ideas within that square with Biblical revelation in order to be true and beneficial. Blocher (1994: 84). I do not agree that all theodicy are failures in themselves, but can grant a Christian theodicy needs the support of Scripture, which connects the reader to the salvific work of Christ. 

It should be noted that a theodicy written from a sovereignty perspective, to be very valuable, needs to focus on how God’s divine plans and purposes are accomplished through the development of human beings. Erlandson explains that many theodicy are fatally flawed since they are too focused on the idea of God creating a world for the best possible state of human beings. Erlandson (1991: 1). The ideas of Erlandson are in line with sovereignty theodicy, which places greater emphasis on God’s perfect and holy plans in willingly allowing the problem of evil to exist in creation, than does free will theodicy. 

Scudder comments that if the sovereignty of God is stressed, and evil is still considered to be reality, then this logically leads to the idea that God causes evil and it is part of a predetermined plan. Scudder (1940: 248). I agree with this notion, but Scudder deduces that a strong view of God willing evil for the greater good means evil could be understood as not really being evil. Scudder (1940: 248). I can understand how a scholar could come to such a conclusion, but a Reformed influenced sovereignty theodicy does not need to agree with this idea which is foreign to both traditional Reformed and conservative theology. 

Robert H. Mounce explains that God directs the affairs in life, for those who love him, for the greater good. Mounce (1995: 187). C.E.B. Cranfield comments that although God can will grievous and evil things to occur, God in Christ works these things towards the greater good, in particular in the context of salvation for those that know Christ. Cranfield (1992: 204). Evil and sin are not to be confused with goodness and obedience within Reformed traditions, but as God willingly allows evil things to occur, his purposes and motives are pure. 

David Ray Griffin critically disagrees with this concept of John Calvin and others, but correctly defines the idea that God’s will must be regarded as righteous, even when we as human beings cannot fully understand the rightness of his judgments, since God is the definition of righteousness. Griffin (1976: 129). Wright reasons the problem of evil can be solved in a straightforward manner by proposing that God predestines evils to occur for a particular purpose, and that persons do not have an answer back for God. Wright (1996: 197). This comment from Wright is accurate from a Reformed perspective. I can interject and state that academically solving the logical and gratuitous problems of evil by tying them back to God is an ultimate intellectual solution, but there are still practical ramifications to deal with, such as why certain evils occur. The fact that a sovereignty theodicy can logically and reasonable solve its problem of evil, does not mean that suffering often comes with an explanation. 

Ultimately, Christ’s atoning work and resurrection leads to a culminated Kingdom of God (Revelation 21-22) with resurrected citizens. That is the solution to the problem of evil within the realm that God intended human beings to have dominion over. A critic can rightly state that everlasting hell and therefore, in a sense, the problem of evil, will still exist. My reply is that an actual everlasting realm of hell, as a place of punishment is not intended for human beings to have dominion over and therefore there is no certain need for a remedy for evil within it. 

 

20260226: Compatibilism v Incompatibilism

The revealed biblical Scripture through God the Father, God the Son and God the Holy Spirit, presented via inspired biblical authors is the ultimate and final authority on religious matters, including human salvation, theodicy and problems of evil. But this in no way prohibits God's truth from being found within philosophical theology and theistic philosophy of religion. Especially within Reformed theology and compatiblist positions, coherent, reasonable solutions in regards to theodicy and problems of evil can be found. 

A key example is the insights on incompatiblism versus compatiblism through philosophical means which can be extremely insightful when understood correctly with an open-mind. Another key example is how a Reformed, compatibilistic, perspective can effectively deal with the issue of gratuitous evil.

Compatibilism (Soft determinism)

Grenz, Guretzki and Nordling define compatibilism as the theory that human free will is compatible with God’s sovereign prerogative to determine or will all events. Grenz, Guretzki, and Nordling (1999: 28).  P.S. Greenspan writes that compatibilism holds to the philosophical concepts of free will and determinism being compatible. Greenspan (1998: 1). Louis P. Pojman defines compatibilism as the concept that an act can be entirely determined and yet be free in the sense that it was done voluntarily and without compulsion. Pojman (1996: 596). 

John S. Feinberg explains that compatibilism does not allow for coercion or force (for there to be significant human moral accountability with human will and actions, my add), but holds that God, or some outside force, can simultaneously determine, with the use of persuasion, that actions will or will not take place. Feinberg (1986: 24). 

Feinberg writes that certain nonconstraining conditions could strongly influence actions, in conjunction with human free will performing these actions. Feinberg (1994: 60). With this viewpoint, there will be no contradiction in stating that God would create human beings who were significantly free, unconstrained, and yet these were committed actions that God willed. Feinberg (2001: 637). 

W.T. Stace (1952)(1976) explains that moral responsibility is consistent with determinism in the context of soft determinism and requires it. Stace (1952)(1976: 29). If human actions are uncaused then reward or punishment would be unjustified. Stace (1952)(1976: 29). Stace reasons that there must be at least some human cause within human actions to make them morally responsible acts. Stace (1952)(1976: 30). 

I personally embrace, what I named limited free will, within compatibilism. Human beings through nature, consciousness, desire and will embrace as secondary causes, thoughts, acts and actions. Simultaneously, God, within theistic compatibilism, is the primary cause of all things, but with holy, pure and good motives. Limited free will is compatibilistic, not incompatibilistic, it is not to be confused with libertarian free will.

Incompatibilism (Indeterminism)

Indeterminism is equated with incompatibilism which states that God, or any other being, cannot cause by force or coercion, any human action, nor can any action be simultaneously willed by God or any other being, for the human action to remain significantly free. This would include concepts of libertarian free will.

Blackburn explains free will theory requires autonomous beings that are able to perform free actions without any significant influence upon their will. He describes autonomy as the ability of agents to govern themselves, and for this to occur autonomous agents must commit actions which are truly their own. Philosopher Tim Mawson reasons that incompatibilism, which is also known as libertarianism in regard to human free will, believes that true human free will must be uncaused by preceding states. Mawson (1999: 324).

Norman Geisler (1986) describes a form of incompatibilism which he calls self-determinism. Geisler (1986: 75). Moral choices are not caused or uncaused by another being, but are self-caused. Geisler (1986: 75). Incompatibilists, therefore, do not deny there are outside forces that influence significantly free human actions; however, they do not accept any notion that a free act can be caused in a determined sense by one being upon another and remain a significantly free act. Ferre (1973)(1976: 35). Geisler (1986: 75). Mawson (1999: 324). An act cannot be determined or simultaneously determined and remain truly free within incompatibilism. Ferre (1973)(1976: 35). Geisler (1986: 75). Mawson (1999: 324). 

Determinism (Hard determinism)

Simon Blackburn comments that this is the doctrine that human action has no influence on events. Blackburn (1996: 137). Blackburn gives the opinion that fatalism is wrongly confused with determinism, which by itself carries no implications that human actions have no effect. Blackburn (1996: 137). In other words, there are forms of determinism where human actions are significant. 

D.G. Bloesch explains that fate is not chance, but instead is cosmic determinism that has no meaning or purpose. Bloesch (1996: 407). He writes that fate/fatalism would differ from a Christian idea of divine providence and its implied use of determinism, in that fatalism is impersonal and irrational, whereas providence is personal and rational. Bloesch (1996: 407). In contrast to 'fate' or fatalism, biblical, theological determinism, has divine meaning. Thiessen comments that fatalism is not determinism because fatalism holds that all events are caused by fate and not natural causes, and nothing can change these events. Determinism, in contrast, holds that all events occur by necessity. Thiessen (1956: 186).

Tomis Kapitan notes that determinism is usually understood as meaning that whatever occurs is determined by antecedent (preceding cause) conditions. Kapitan (1999: 281). Pojman states that hard determinism holds that every event is caused and no one is responsible for actions, whereas soft determinism holds that rational creatures can be held responsible for actions determined, as long as they are done voluntarily and without force or coercion. Pojman (1996: 586).

In contrast, the compatibilist, soft-deterministic God of Reformed theology allows significant human freedom with the embracing of human thoughts, acts and action via human nature, desires and limited free will. The human ability with significant freedom to embrace thoughts, acts and actions as a secondary cause, philosophically and theologically eliminates God as forcing or coercing human thoughts, acts and actions where there is human, moral, accountability.

I reason God at times, does force or coerce events in regard to humanity, in those cases, there is not significant human moral accountability. For example, a person unwillingly becomes an amputee. This is against the nature, desires and will. A person does not sin by rejecting the amputation with nature, desires and will.

20260226: Gratuitous evil

I also dealt within theodicy with the issue of evidential issue or gratuitous evil for my PhD thesis. The evidential problem was considered less solved than the logical problem; I rejected this idea and documented why this was the case. I reason a sovereignty theodicy/approach can reasonably state that as an infinite, omnipotent God can use all evil for the greater good, no amount of evil is too much or gratuitous. God remains perfectly good and holy in the process. God's plans achieved means the evil he willfully allows is not gratuitous.

Romans 8:28 (New American Standard Bible)
New American Standard Bible (NASB)
Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation

28And we know that [a]God causes (A)all things to work together for good to those who love God, to those who are (B)called according to His purpose.

However, from our human perspective much evil often remains unexplainable and very painful.

Gratuitous evil is also known as the evidential argument for evil and has been presented by atheistic philosopher William Rowe on more than one occasion. He presents an argument for gratuitous evil in ‘The Problem of Evil and Some Varieties of Atheism’ in The Problem of Evil.

Rowe’s evidential argument for evil, states the following propositions: Rowe (1990: 1).

(1) God, an omnipotent, omniscient, perfectly good being exists.
(2) Gratuitous evil exists.
(3) A perfectly good being would always eliminate gratuitous evil as far as it can.
(4) There are no limits to what an omnipotent being can do. Rowe (1990: 3).

Rowe concludes that there is no good state of affairs where an omnipotent, omniscient being would be justified in allowing evils where no possible good can arise from them taking place; he also calls these inscrutable evils, which are evils that cannot be understood. Rowe (1990: 3). Rowe’s proposition (1) and those like, seem reasonable from a traditional Christian perspective. Kreeft and Tacelli (1994: 89-99). Proposition (2) is debatable because it assumes that concepts of those within sovereignty and soul-making theodicy are incorrect and that an infinite, omnipotent God cannot use all wrong actions by creatures for the greater good. Calvin (1543)(1996: 37-40). Hick (1970: 292). Proposition (2) really does not prove anything, but simply states a disagreement between Rowe and many within Christian theism on whether or not God’s purposes are being fulfilled, even when horrendous evils occur. Rowe states that there is too much evil that does not make sense in existence. Rowe (1990: 3). Numerous theists would answer that although finite human beings cannot know the purposes of evil, God has a purpose. In my view, the human being is therefore unable to truly judge if too much evil exists. 

Proposition (3) is questionable because it builds upon the debatable proposition (2). It assumes that God cannot use all evil towards the greater good, and since gratuitous evil would exist, it implies that God likely is not a perfectly good being. Proposition (4) can be challenged by the theist because although God technically could rid the world of evil, both Feinberg and Hick for example, have provided good reasons why the creator would allow preventable evil. Feinberg states that eliminating evil would prohibit other divine plans for the greater good, Feinberg (1994: 130). Hick writes that God must allow a hostile imperfect environment in order for soul-making to occur. Hick (1970: 292).

Rowe has written a logical argument, but it is not necessarily true because theists can debate proposition (2) and claim the infinite, perfectly good God can always use the evil actions of his finite creations for the greater good. Calvin (1543)(1996: 37-40). It also can be stated concerning proposition (3) that as Calvin noted, God’s motives would remain pure even while horrendous evils take place, and God need not be less than perfectly good. Calvin (1543)(1996: 40). This would seem reasonable and possible for an infinite deity to accomplish as he is dealing with finite creatures that could never match him in morality, power, and knowledge.

Frances and Daniel Howard-Snyder reason that a way to deny premise (3) is to state that there is no such thing as a minimum amount of suffering that God must allow in order for the greater good to be accomplished. Howard-Snyder (1999: 129). This idea would not accept the critic’s notion that there is a minimum amount of evil and suffering that God must allow in a situation, and if he goes beyond that amount, gratuitous evil has occurred and God therefore does not exist. Howard-Snyder (1999: 129). Jeff Jordon disagrees and argues that the no minimum of suffering claim is false or implausible, because for any distribution of evil for divine purposes there is always a less painful distribution that would accomplish the same purposes. Jordon (2003: 238). 

I think it more likely that for each varying amount of suffering that God willingly allows there are resulting amounts of greater good or evil that occur. There is also the possibility that if God allows a certain amount of suffering in a given situation that the greater good will not occur and therefore God would not allow this amount of suffering to take place. Since the amount of suffering is largely related to the amount of greater good, it is not likely that a smaller amount of suffering could accomplish the same results as a greater amount, either good or bad. I therefore, doubt Jordon’s claim that a less painful distribution of evil would accomplish the exact same purposes. Jordon (2003: 238).

A critic may state that Jesus could have simply atoned for sins by dying with a much less brutal death. Christ could have been beaten less, not been crucified, died in a less painful way, and still died for sins, but I reason that the exact purposes of God would not have been accomplished through less suffering. I conclude that in the case of the death of Christ, a less painful distribution of evil would not have accomplished the exact same purposes. 

Unfortunately from our human perspective, what we may often view as gratuitous unnecessary evil, is in a sense, God accomplishing his purposes in a situation. I can certainly relate on a personal level, with the atheist and non-Christian that deems this as wrong and unfair, but as human beings we are in no position to judge God’s motives and plans in working in his creation in regard to the problem of evil. I have determined that my sufferings which are often very annoying, do not provide me with a strong enough intellectual argument to overcome the Biblical, theological and philosophical evidence for God's existence. 

My suffering, and the suffering of others, is certainly very difficult and often unappreciated, but from Job 40:1-2, from the New American Standard Bible, it states.

Then the Lord said to Job,
‘Will the faultfinder contend with the Almighty? Let him who reproves God answer it.’

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