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The Sceptics of the Old Testament: Job - Koheleth - Agur by Emile Joseph Dillon
page 23 of 263 (08%)
or to abstain from creating, at liberty to create for happiness or for
misery, calls mankind into existence under such conditions and
surroundings that myriads are miserable, so unutterably miserable, that,
compared with their tortures, the wretch bleeding and quivering on the
wheel is lolling in the lap of enjoyment? Why did God make man under such
conditions? Or at least how are we to reconcile His having done so with
His attribute of goodness? To this question there are many replies but no
answer, the former being merely attempts to explain the chronic effects
of the primordial ethical poison commonly called original sin.

Job's main objection to the theological theories in vogue among his
contemporaries, and, indeed, to all conceivable explanations of the
difficulty, is far more weighty than at first sight appears. Everything,
he tells us--if anything--is the work of God's hands; and as pain,
suffering, evil, are everywhere predominant, it is not easy to understand
in what sense God can be said to be good. The poet does not formulate the
argument, of which this is the gist, in very precise terms, nor press it
home to its last conclusions. But he leaves no doubt about his meaning.
Some men are relatively good by nature, others wicked; but all men were
created by God and act in accordance with the disposition they received
from Him. If that disposition or character brought forth sin and evil,
these then are God's work, not man's, and He alone is responsible
therefor. The individual who performs an act through an agent is rightly
deemed to have done it himself. A man, therefore, who, being free to do a
certain thing or to leave it undone, and perfectly aware of the nature of
its necessary consequences, performs it, is held to be answerable for the
results, should they prove mischievous. Much greater is his
responsibility if, instead of being restricted to the choice between
undertaking a work certain to prove pernicious and abstaining from it, he
was free to select a third course and to accomplish it in such a way that
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