{"id":131,"date":"2006-10-05T19:57:20","date_gmt":"2006-10-05T19:57:20","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/90020-increase-in-evil\/90020c-divine-intervention-and-mans-freedom\/"},"modified":"2018-04-23T21:13:42","modified_gmt":"2018-04-23T21:13:42","slug":"90020c-divine-intervention-and-mans-freedom","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/90020-increase-in-evil\/90020c-divine-intervention-and-mans-freedom\/","title":{"rendered":"900.20c Divine Intervention and Man’s Freedom (pps.143-144)"},"content":{"rendered":"

hard cover page 143<\/p>\n

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A spectrum of viewpoints exists regarding the level and frequency of the Deity’s intervention. Most would agree that intervention is in an inverse relationship to man’s freedom; i.e., the more intervention, the less freedom. One could go even further and posit that even in a world which had hitherto experienced no intervention on a personal level, even a remote possibility of Divine intervention would negate the broad concept of man’s freedom.<\/p>\n

Thus, while some groups see a need to discern miracles to “prove” God’s existence, in actuality the greater the limits Judaism places on possibilities of God’s intervention, the surer footing it is on philosophically. Divine intervention contravenes<\/p>\n<\/div>\n

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hard cover page 144<\/p>\n

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concepts of man’s freedom; possibilities of Divine intervention aggravate the problem of theodicy. Although Judaism is certainly receptive to the concept of miracles, in fact Judaism does not need miracles to prove the Deity’s munificence. Creation, nature’s wonder, and ongoing life-cycles are more than sufficiently wondrous. That is, the “mundane” is indeed miraculous in and of itself. 559<\/sup><\/p>\n

To take matters one step further, one can fairly posit that in the context of an all-merciful God (El Moleh Rachamim<\/em>), a God always watching in the here-and-now poses almost as severe a problem as a God intervening in the here-and-now. For the rahamim<\/em> (mercy) aspect will presumably impel intervention at a given threshold (if Divine mercy is even remotely similar to human mercy). And intervention, or the possibility of intervention, leads us into the philosophical dilemmas noted above.<\/p>\n

Emphasizing the concept of intervention raises a plethora of philosophical problems, many already interconnected with theodicy.560<\/sup><\/p>\n

Why is there evil extant at all, especially during periods of manifest Divine intervention?
\nDoes man rule the earth or not?
\nTo what extent will the intervening Deity violate the laws of nature?<\/p>\n

Thus Divine intervention, while emotionally gratifying, is philosophically problematic.<\/p>\n<\/div>\n

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558 <\/sup>See Fackenheim, To Mend the World, p. 29.<\/p>\n

559 <\/sup>See also Henry Drummond, The Lowell Lectures on the Ascent of Man<\/em> (London, 1894), chap. 10, p. 428. A God who gradually reveals His nature to man “is infinitely grander than the occasional wonder worker, who is the God of an old theology.” As cited in Passmore, The Perfectibility of Man,<\/em> p. 25 1.<\/p>\n

560 <\/sup>Even independent of the freedom problem of intervention\u00e2\u20ac\u201dand the associated problems of man’s responsibility, privacy, and selfhood.<\/p>\n

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hard cover page 143 A spectrum of viewpoints exists regarding the level and frequency of the Deity’s intervention. Most would agree that intervention is in an inverse relationship to man’s freedom; i.e., the more intervention, the less freedom. 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