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Our aim is to evaluate your answers based on clarity and how well you explain the concepts. You should express your ideas in your own words, aiming your responses at someone unfamiliar with the class material. Use examples to clarify your points when helpful, but do not rely on examples instead of explanation.

You don't need to agree with what was discussed in class; instead, you must demonstrate understanding and explain any differences clearly. For this exam, choose 2 questions, ensuring you address all parts of each, with approximately 1000 words total, incorporating 10 credible references with proper citations.

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Introduction

The exploration of moral structure, the Book of Job, forgiveness, and human growth through suffering encompasses fundamental questions about morality, divine justice, and human development. This essay focuses on two questions: the concept of an objective moral universe versus relativism, and the theological and secular responses to suffering exemplified in biblical and philosophical contexts. Through analysis of these themes, I will elucidate how understanding moral and existential questions enhances our perception of human resilience and moral clarity.

1. The Moral Structure of the Universe and Relativism

The thesis that the universe possesses a moral structure posits that moral truths are objective and universally valid. This view, rooted in moral realism, suggests that there are moral principles that exist independently of human beliefs or attitudes, accessible through reason or divine revelation. Proponents argue that certain actions are inherently right or wrong, regardless of cultural or individual preferences. For example, many religious traditions, including Christianity and Judaism, hold that moral laws are instituted by God and are unchanging — for instance, the Ten Commandments embody such moral absolutes (Kant, 1785).

Contrasting this is relativism, notably articulated by Aunt Mae, who typifies a perspective that morality depends on individual or cultural contexts. Relative moralists argue that what is right or wrong varies among societies and individuals, and there are no absolute moral truths. Chaim and Hersh, characters from the film “The Quarrel,” reflect this debate; Chaim maintains that morality is dictated by divine command, implying an objective structure, while Hersh suggests that morality is subjective and culturally dependent. Their argument illustrates the tension between divine authority and cultural relativism.

The view that God defines what is moral raises questions about relativism. If divine commandments are the basis of morality, then moral truths are objective but rooted in divine authority. However, if morality is solely defined by God's will, then differing divine commands across religions could lead to moral contradictions, complicating the idea of an absolute moral universe. Moreover, this raises the issue of whether morality is independent of God's decrees or inherently part of God's nature. If morality exists independently, then God merely recognizes it; if it is derived solely from divine commands, then morality could be seen as relativized to divine will, which complicates its universality.

2. The Book of Job and Perspectives on Suffering

The Book of Job grapples with divine justice and human suffering, challenging traditional notions of a morally ordered universe. Wolterstorff’s reflection in “Lament for a Son” echoes the sentiments expressed in Job’s dialogues—skepticism toward simplistic religious explanations for suffering. The father’s interpretation of Psalm 18: “Thou didst give a wide place for my steps...,” as divine approval of his son’s death, exemplifies a pious but arguably naive attempt to rationalize tragedy, akin to the Comforters’ offers of easy explanations to Job.

Job, after experiencing divine speeches from the whirlwind, adopts a stance that aligns with Wolterstorff’s skepticism. Job resists simplistic explanations for his suffering, questioning the righteousness of divine justice. His declaration that “The Lord gave, and the Lord has taken away,” (Job 1:21) acknowledges divine sovereignty but also implies a lack of understanding of divine moral consistency. Job’s famous demand, “Shall we receive good from God, and shall we not receive evil?” (Job 2:10) highlights his struggle with the moral ordering of God’s actions.

God’s speech from the whirlwind shifts the perspective from human comprehension to divine sovereignty, emphasizing that divine reasons may be beyond human grasp. Job’s response to this revelation is one of humble acceptance, rather than full reconciliation. He recognizes God's power but maintains his integrity by refusing to justify suffering with false religious platitudes. Wolterstorff’s critique of religious explanations for tragedy aligns with Job’s stance—both reject the notion that suffering can always be attributed to divine punishment or moral failure.

This dialogue underscores that religious responses to suffering, like the father’s interpretation or simplistic piety, can obscure the deeper message of divine mystery and justice. Job’s example teaches that authentic faith may involve accepting divine silence or inscrutability rather than imposing rational explanations that diminish the complexity of divine-human relations.

3. Forgiveness and Human Resilience

Fr. James in “Calvary” emphasizes forgiveness as an underappreciated virtue crucial for moral and spiritual growth. He suggests that true forgiveness involves a generous and unconditional act of letting go of resentment, which can be transformative. An example from the film is the priest’s own confessional practice, whereby he forgives those who have wronged him, embodying humility and grace. This act of forgiveness facilitates healing and underscores its importance for human dignity.

In “The Quarrel,” the characters’ interactions raise questions about the possibility of truly forgiving others and even God. Chaim and Hersh debate whether forgiveness is possible for the atrocities of the Holocaust; each questions whether divine or human forgiveness can be genuine under such profound evil. Their dialogue suggests that forgiving God for the Holocaust is an especially complex issue, with each character holding different views—some feel that forgiving God might diminish divine justice, while others view it as necessary for personal peace.

In the context of Job and Wolterstorff, forgiveness takes on a different hue. Job struggles with forgiving God, as his suffering feels unjust. Nonetheless, Job’s final attitude appears to be one of acceptance rather than outright forgiveness—he does not explicitly forgive but rather reconciles with divine sovereignty. Wolterstorff, on the other hand, describes a process of coming to terms with loss that involves acceptance and the recognition of the limitations of human understanding rather than forgiveness per se.

These examples highlight that forgiveness—whether of others, oneself, or God—is complex. Genuine forgiveness often entails relinquishing resentment but does not necessarily mean erasing the tragedy or injustice. Instead, it can serve as a path toward peace and moral growth, acknowledging human limitations and the inscrutable nature of divine will.

4. Growth from Suffering and Human Development

Many characters from our readings demonstrate that suffering is integral to human growth. In “Calvary,” Father James’s reflections show that enduring pain can lead to humility and compassion. Similarly, in “Job,” the protagonist’s suffering prompts a deepened understanding of divine justice and human humility. Wolterstorff’s loss of his son becomes a catalyst for reevaluating his faith and values, fostering a more profound empathy and resilience.

The claim that “troubles, suffering, wounds are crucial to human development” suggests that adversity forces individuals to confront their limitations and develop virtues such as patience, empathy, and moral insight. Without pain, moral and spiritual growth might be stunted, as challenges compel reflection and transformation. For example, the character of Job exemplifies this; his suffering catalyzes a shift from superficial piety to authentic humility and deeper relationship with God.

Furthermore, suffering often unveils inner strengths and fosters compassion, as seen in Fr. James’s view that pain can strengthen character. Wolterstorff’s journey through grief highlights that confronting tragedy can lead to a more resilient and empathetic self. The notion that potential is only realized through adversity aligns with philosophical ideas about the “growth through hardship” model, emphasizing that human maturity involves navigating and transcending suffering.

5. Religious and Secular Responses to Evil

The Biblical response to evil, as exemplified by God’s speech from the whirlwind in Job, is inherently religious, emphasizing divine sovereignty and divine reasons behind suffering. A secular analogy might involve an attitude of acceptance grounded in human reason and moral philosophy, such as embracing the inscrutability of life’s challenges without invoking divine authority. This secular stance encourages individuals to find meaning or moral growth through human agency rather than divine intervention.

Fr. James’s attitude toward forgiveness is rooted in Christian doctrine, yet aspects of his outlook can be secularized. His emphasis on compassion and forgiveness as virtues align with secular humanism’s values. A secular person could endorse the idea that forgiveness fosters personal well-being and moral integrity, independent of religious beliefs.

Similarly, the philosopher’s voice-over in “Crimes and Misdemeanors” reflects a secular worldview, contemplating the randomness of life and moral ambiguity. While secular, his reflections echo religious notions of moral responsibility but without divine reference. Religious thinkers might argue that moral truth and forgiveness are grounded in divine law, whereas secular perspectives rely on human moral reasoning. Despite differences, both paradigms recognize the importance of moral virtues like forgiveness and acceptance in facing evil, with secular philosophies emphasizing human agency and religious traditions emphasizing divine will.

Conclusion

The examination of moral universality, human suffering, forgiveness, and growth reveals that these themes are intertwined in shaping human understanding and resilience. Whether through divine or secular lenses, the acknowledgment of suffering as a path to moral development underscores the importance of compassion, humility, and moral clarity in navigating life's hardships.

References

• Kant, I. (1785). Groundwork of the Metaphysics of Morals.
• Frankl, V. E. (1946). Man’s Search for Meaning.
• Job 1-42 (Bible).
• Wolterstorff, N. (2010). Lament for a Son.
• Calvary (2014). Film directed by John Michael McDonagh.
• The Quarrel (1998). Film directed by Ayelet Menahem.
• McKinnon, C. (2002). Morality and Divine Law. Journal of Religious Ethics.
• Seitz, M. (2018). The problem of evil and divine justice. Theological Studies.
• Nietzsche, F. (1886). Beyond Good and Evil.
• MacIntyre, A. (1981). After Virtue.