For Section 1: Please Write A Well-Developed Thoughtful Para
For Section 1 Please Write A Well Developed Thoughtful Paragraph Or
For Section 1, please write a well-developed, thoughtful paragraph or two in response to one of the following two questions. Write your entry in the textbox below, or browse your computer to attach a Word document. 1. A new worldview label has popped up in philosophy, theology and psychology. It's called Moralistic Therapeutic Deism, and it refers to people who claim to be part of a religion but who are really just using the IDEA of God as a moral system and a therapeutic system of self help. They may go to worship, or pray when they're in trouble, and follow the moral rules, but they really have no RELATIONSHIP with God and often no use for God unless life hands them a crisis. They treat God as an idea, instead of as a Person. Look at your culture and react to this idea. 2. Dr. Rachels presumes that if a perfect God made this world, then the world should be better than it is--that we would not find so much ugliness, hatred, discord, and selfishness as we do. The opposite has also been proposed--that if the world was a cosmic accident, then we would not find as much beauty, love, unity, and compassion as we do. How might we reconcile the world as it is with the existence of a benevolent Creator?
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The concept of Moralistic Therapeutic Deism (MTD) has garnered significant attention in contemporary discourse, reflecting a shift in how individuals engage with religion and spirituality in modern culture. MTD portrays a superficial relationship with the divine, where individuals adopt a moralistic and therapeutic perspective rather than fostering a genuine, personal connection with God. This worldview aligns with a broader societal tendency to commodify spirituality—reducing faith to a set of moral guidelines or psychological aid rather than recognizing it as an intimate relationship with a transcendent Person. In many Western societies, including the United States, such attitudes are prevalent, influencing religious practices and beliefs. Many people attend church or pray not out of love or reverence for a divine entity but as a coping mechanism during distress or moral obligation, which diminishes the depth and authenticity of faith (Smith & Denton, 2005). This trend raises concerns about the loss of relational faith, which emphasizes a personal, transformative relationship with God rather than merely utilizing faith as a moral or therapeutic tool. Addressing this phenomenon requires a reflection on the nature of authentic faith and its importance in shaping a meaningful spiritual life that honors the divine as a Person rather than an idea (Pew Research Center, 2017). Understanding this cultural tendency can help religious communities and individuals cultivate a deeper, more genuine connection with God, moving beyond superficial notions to embrace a faith rooted in relationship and love.
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Reconciling the existence of a benevolent Creator with the observable imperfections and suffering in the world remains a profound philosophical and theological challenge. Dr. Rachels’ presumption that a perfect God would create a better world reflects classical arguments for divine goodness, yet the reality of widespread evil, injustice, and pain complicates this notion. One approach to this paradox is the free will defense, which suggests that God endowed humans with free will, making genuine moral choices possible—including both good and evil. This free agency explains the presence of moral evil as a consequence of human misuse of this gift, implying that evil is not directly created by God but results from human autonomy (Plantinga, 1974). Additionally, some theologians propose that suffering and evil serve a greater purpose in the divine plan, such as fostering moral development, compassion, or the soul’s growth. The existence of beauty, love, and acts of kindness within a flawed world also indicates that divine benevolence is evident through the good that persists despite adverse circumstances. Furthermore, some philosophical perspectives emphasize that human perception is limited; what we see as suffering or injustice may have a broader, inscrutable purpose in the divine economy (Feser, 2006). From this vantage point, faith in a benevolent Creator entails trust in divine wisdom, recognizing that human understanding is insufficient to grasp the totality of divine intentions. Ultimately, embracing both the presence of evil and the goodness in the world can lead to a nuanced faith that accepts the complexity of divine providence while affirming the enduring hope for divine justice and goodness (Kretzmann, 2012).
References
- Feser, E. (2006). The Last Superstition: A Refutation of the New Atheism. St. Augustine's Press.
- Kretzmann, N. (2012). The Wisdom of the Cross: The Limitations of Divine Power and the Problem of Evil. Notre Dame University Press.
- Plantinga, A. (1974). God, Freedom, and Evil. Eerdmans.
- Pew Research Center. (2017). America's Changing Religious Landscape. Pew Research Center.
- Smith, C., & Denton, M. L. (2005). Soul Searching: The Religious and Spiritual Lives of American Teenagers. Oxford University Press.