What do you think?
Rate this book
Theodicy of Love: Cosmic Conflict and the Problem of Evil
If God is all powerful and entirely good and loving, why is there so much evil in the world? Based on a close canonical reading of Scripture, this book offers a new approach to the challenge of reconciling the Christian confession of a loving God with the realities of suffering and evil. John Peckham offers a constructive proposal for a theodicy of love that upholds both the sovereignty of God and human freedom, showing that Scripture points toward a framework for thinking about God's love in relation to the world.
215 pages, Kindle Edition
Published November 6, 2018
80 people are currently reading
340 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 27 of 27 reviews
December 13, 2022
This book was a challenge to read. I was surprised at the academic level of reading but was glad that I made it through. Peckham presents a biblically rooted argument on the reason why there is evil in this world. He presents his theodicy, which is a theological argument on the problem of evil, as being rooted in the love of God. Because God loves his images bearers, he created a world that allowed for the possibility of evil and thus created this cosmic conflict. The consummation of this conflict was the cross, where God sacrificed his son in order to defeat sin, death and evil. The final end of the conflict takes place when Christ returns to wipe away all sin. Peckham's arguments are rooted in Scripture and presented very clearly. I greatly recommend this book to those interested in this topic but I would caution that this book reads at a bit higher level then most popular style books.
April 17, 2021
A powerful explanation for why an omnipotent, benevolent God allows suffering
I find this theodicy to be the most well-reasoned, Biblically founded case for understanding why God allows evil and suffering that I have ever read. Dr. Peckham does a superb job in building upon the tremendous contributions his other two books set the stage with. Though both can stand alone just fine, this book goes very well with his other book, “The Love of God - A Canonical Model.”
If you’re not particularly academically inclined or interested in the technical context in which this work was written as a contribution to the ongoing academic discussions and would rather get to the core premises, jump to chapter 3 as your starting point and progress from there. Otherwise, begin with chapters one and two.
I find this theodicy to be the most well-reasoned, Biblically founded case for understanding why God allows evil and suffering that I have ever read. Dr. Peckham does a superb job in building upon the tremendous contributions his other two books set the stage with. Though both can stand alone just fine, this book goes very well with his other book, “The Love of God - A Canonical Model.”
If you’re not particularly academically inclined or interested in the technical context in which this work was written as a contribution to the ongoing academic discussions and would rather get to the core premises, jump to chapter 3 as your starting point and progress from there. Otherwise, begin with chapters one and two.
October 15, 2020
Exceptional. John Peckham had presented a theodicy that takes one on a journey thousands of years old bringing us right back to our front stoop in the end. Insightful and educating at the same time the author's thoughts and ideas as to why God allows evil within creation are well argued and supported. Recommended for those interested in the topic of theodicy, Christian apologetics and historical context of the Bible.
December 25, 2024
A compelling look at the problem of evil through the lens of cosmic conflict. It encouraged me and required a lot of me intellectually as I listened to it as an audiobook. It also served to build my belief in the Christus Victor theory of atonement. I'll still always struggle with the problem of evil. Ha Anyway, Merry Christmas!
September 25, 2025
With eloquence and compassion, Peckham thoughtfully writes about what to do with the problem of evil in the world, while also asserting that God is all loving. This is a question that I’ve often contemplated, but then shelved. When others ask me about this, I usually fumble my way through. However after reading this book, I feel like I have answers to this question. Highly recommend for anyone that also wrestles with theodicy.
July 3, 2024
This was a very good book on the subject of the problem of evil. I think Peckham is probably the closest I’ve ready so far to providing a comprehensive satisfactory answer to the problem of evil, at least for me. I think the strengths of his model are as follows:
1. Affirms the free will defense, but goes beyond it.
2. Ties philosophy to the biblical data itself to account for it
3. Gives a plausible reason why prayer works and why God might not always answer prayer (or answer “yes” selectively)
4. Actively denies that evil is necessary for good
5. Puts forth a covenantal model for divine self limitation
6. Puts forth a model for how any less than sovereign being could actually be in conflict with the sovereign God, namely that it is a battle of moral accusation that God must demonstrate his goodness rather than a battle of power in which God could simply and unilaterally defeat any contender
7. Posits love as the morally justifying reason that the possibility of evil and suffering must have been available, which is the only characteristic that can support this heavy burden in my opinion
Overall, I like the way Peckham argues and his general model. You do have to step into the supernatural worldview of Christianity to feel the force of his argument, which will be off putting to some. However, if you are evaluating a worldview on its own merits and for its own internal consistency, you have to first grant the assumptions of the worldview to test it.
That said, I do think there are still some limitations to Peckham’s theodicy. They are as follows:
1. His distinction between the two types of wills of God I think is largely semantics and does exactly what he criticizes others of doing when they try to explain away how God’s will doesn’t actually always come about (e.g., Piper’s view of God’s competing wills)
1a. Relatedly, Peckham affirms time and again that his model upholds both indeterminacy and God’s sovereignty, but from what I could tell that seemed to be more of an assertion than him actually explaining how his model does that. I think there’s a way that he could have done it, but it would take him into theological territory that he’s not comfortable being in (namely, Christian universalism).
2. He mentions several times how God’s eradication of evil in the eschaton is a necessary component of his theodicy of love, but he doesn’t elaborate on what he means or how evil will be ultimately eradicated. Again, this could be because it might logically take him into territory he doesn’t want to be in.
3. He briefly touches on natural evil, but I think ultimately fails to give a satisfactory or comprehensive answer. This is especially true if you don’t hold to a YEC framework.
Ultimately, I think Peckham gets us much closer to the answer in looking for, and there are some really great insights in this book. But several things need to be developed further, in my opinion.
1. Affirms the free will defense, but goes beyond it.
2. Ties philosophy to the biblical data itself to account for it
3. Gives a plausible reason why prayer works and why God might not always answer prayer (or answer “yes” selectively)
4. Actively denies that evil is necessary for good
5. Puts forth a covenantal model for divine self limitation
6. Puts forth a model for how any less than sovereign being could actually be in conflict with the sovereign God, namely that it is a battle of moral accusation that God must demonstrate his goodness rather than a battle of power in which God could simply and unilaterally defeat any contender
7. Posits love as the morally justifying reason that the possibility of evil and suffering must have been available, which is the only characteristic that can support this heavy burden in my opinion
Overall, I like the way Peckham argues and his general model. You do have to step into the supernatural worldview of Christianity to feel the force of his argument, which will be off putting to some. However, if you are evaluating a worldview on its own merits and for its own internal consistency, you have to first grant the assumptions of the worldview to test it.
That said, I do think there are still some limitations to Peckham’s theodicy. They are as follows:
1. His distinction between the two types of wills of God I think is largely semantics and does exactly what he criticizes others of doing when they try to explain away how God’s will doesn’t actually always come about (e.g., Piper’s view of God’s competing wills)
1a. Relatedly, Peckham affirms time and again that his model upholds both indeterminacy and God’s sovereignty, but from what I could tell that seemed to be more of an assertion than him actually explaining how his model does that. I think there’s a way that he could have done it, but it would take him into theological territory that he’s not comfortable being in (namely, Christian universalism).
2. He mentions several times how God’s eradication of evil in the eschaton is a necessary component of his theodicy of love, but he doesn’t elaborate on what he means or how evil will be ultimately eradicated. Again, this could be because it might logically take him into territory he doesn’t want to be in.
3. He briefly touches on natural evil, but I think ultimately fails to give a satisfactory or comprehensive answer. This is especially true if you don’t hold to a YEC framework.
Ultimately, I think Peckham gets us much closer to the answer in looking for, and there are some really great insights in this book. But several things need to be developed further, in my opinion.
November 3, 2018
This is a very good explanation of why God might not just allow evil, but allow the evil that we see in the world today. Peckham argues for God being omnipotent and omniscience and for the free will of created persons, both spiritual beings and material beings. Front these two arguments he then goes on to show a way that both can exist, and explain why evil exists and God does not eliminate all evil, the way he calls a Theodicy of Love.
Peckham argues succinctly the God acts in a loving way even when we do not see how what is happening could possibly be loving. He dialogues well with those who hold differing opinions, and at the end of the book states that even though he believes his opinion is correct we must hold our views humbly and loosely because we are not all knowing and we do not have all of the details.
Peckham argues succinctly the God acts in a loving way even when we do not see how what is happening could possibly be loving. He dialogues well with those who hold differing opinions, and at the end of the book states that even though he believes his opinion is correct we must hold our views humbly and loosely because we are not all knowing and we do not have all of the details.
March 1, 2019
A excellent book!!! While not an easy read this book provides an incredible answer to the problem of evil and the goodness of God. Beyond this, his book gives a challenging and insightful answer to our role in God's plan. A must read for all those who enjoy using their mind in the area of theology and philosophy
July 9, 2022
Not an easy read, but definitely an excellent, scripturally grounded presentation with some fresh and new ideas on theodicy for me to delve into more.
February 29, 2020
It's an old question, old as the Bible itself (perhaps older): "If God is all-powerful and all-loving, why does he allow evil to run rampant (and perhaps rule) this world?" Can he not prevent it? Then he is not all-powerful. Can he prevent it, but does he choose not to? Then he is not all-loving, for what kind of parent would ignore the screams of their child crying out for aid?
All of those questions I just posed are rhetorical, except the last one, which I had assumed was rhetorical until I read Dr. John C. Peckham's fairly accessible "Theodicy of Love." For, his answer to "What kind of parent ignores a child's crying out in pain" is "a parent who knows the needle being injected into the child is a much-needed vaccination."
All suffering on Earth cannot be rationalized via such analogizing, even in the most forgiving and broad Christian apologetics, but that example is only one of many elucidated in this book.
As mentioned, the book is generally accessible for the layman, but if you happen to not be a seminarian (as I'm not) you may have to look up a word from time-to-time (I confess, for instance, to not knowing what supralapsarianism was prior to this). And provided one is willing to come to the work in the spirit of a close, hermeneutic reading, religious belief is not a prerequisite (the author quotes the arguments of several atheists in the course of the work).
"Theodicy of Love" is ultimately good food for the brain and soul, though I do have one minor and perhaps pedantic quibble: when the notes are this copious, end-notes rather than footnotes would be preferable, since the larger print of the actual chapters gets crowded out by all the glossing and addenda, and the cumulative effect is both distracting and frustrating, and detracts from the presentation, which is otherwise clear (or as clear as a debate on such all-encompassing subjects can be). Recommended.
All of those questions I just posed are rhetorical, except the last one, which I had assumed was rhetorical until I read Dr. John C. Peckham's fairly accessible "Theodicy of Love." For, his answer to "What kind of parent ignores a child's crying out in pain" is "a parent who knows the needle being injected into the child is a much-needed vaccination."
All suffering on Earth cannot be rationalized via such analogizing, even in the most forgiving and broad Christian apologetics, but that example is only one of many elucidated in this book.
As mentioned, the book is generally accessible for the layman, but if you happen to not be a seminarian (as I'm not) you may have to look up a word from time-to-time (I confess, for instance, to not knowing what supralapsarianism was prior to this). And provided one is willing to come to the work in the spirit of a close, hermeneutic reading, religious belief is not a prerequisite (the author quotes the arguments of several atheists in the course of the work).
"Theodicy of Love" is ultimately good food for the brain and soul, though I do have one minor and perhaps pedantic quibble: when the notes are this copious, end-notes rather than footnotes would be preferable, since the larger print of the actual chapters gets crowded out by all the glossing and addenda, and the cumulative effect is both distracting and frustrating, and detracts from the presentation, which is otherwise clear (or as clear as a debate on such all-encompassing subjects can be). Recommended.
July 28, 2025
Short, dense, overflowing with ideas
While not completely convincing, the book offers a theological framework to address the problem of evil. The book is heavily footnoted and provides ample Scriptural support. In some areas Peckham seems to stretch the Scripture too far. He also makes much of Job and Daniel to shape his argument around a Heavenly Council to which God oversees. The rules of engagement, where God establishes rules of engagement with Satan and his cohorts that provides freedom to inflict evil on humanity in ways that God restricts God actions, feels particularly stretched. That the cosmic conflict is not one of power but one of character, with God’s character and governance being challenged is interesting, but the whole thing starts to feel like a “Hearts and Minds” conflict, a Cosmic Vietnam. Overall, a solid effort packed with ideas and useful for those seeking a way to reconcile “God is love” and the problem of evil.
While not completely convincing, the book offers a theological framework to address the problem of evil. The book is heavily footnoted and provides ample Scriptural support. In some areas Peckham seems to stretch the Scripture too far. He also makes much of Job and Daniel to shape his argument around a Heavenly Council to which God oversees. The rules of engagement, where God establishes rules of engagement with Satan and his cohorts that provides freedom to inflict evil on humanity in ways that God restricts God actions, feels particularly stretched. That the cosmic conflict is not one of power but one of character, with God’s character and governance being challenged is interesting, but the whole thing starts to feel like a “Hearts and Minds” conflict, a Cosmic Vietnam. Overall, a solid effort packed with ideas and useful for those seeking a way to reconcile “God is love” and the problem of evil.
April 9, 2023
Peckham provides a thoughtful treatment of the age-old challenge (both logical and moral) of the simultaneous existence of horrible evil and an all-knowing, all-loving God. He deals with alternative views, confronts possible resistance, and offers what (for me) were some fresh terms in this analysis: 'human flourishing' (as a 'good' consequence of freedom, love, and becoming [e.g., growth]) and 'exhaustive divine foreknowledge' - EDF.
I agree with his contentions, notably the logical inconsistency of felix culpa, the incoherence of relying on 'inscrutability', moral problems with 'open theism' and 'process theology', and the avoidance (required by canonicity) of accepting any instrumental benefit (e.g., soul-formation) from evil or limitation(s) on God's sovereignty and infinite & consistent goodness.
Highly recommended!
I agree with his contentions, notably the logical inconsistency of felix culpa, the incoherence of relying on 'inscrutability', moral problems with 'open theism' and 'process theology', and the avoidance (required by canonicity) of accepting any instrumental benefit (e.g., soul-formation) from evil or limitation(s) on God's sovereignty and infinite & consistent goodness.
Highly recommended!
February 16, 2023
By no means an easy read, I struggled through the first two chapters, then the reading became easier. This is an academic writer of the graduate level. Theory is Biblically solid. For those who have trouble reading this level, Dr. Peckham has a YouTube video with David Asscherick that might help. It is called "OT with DA, Supplemental Session 05, Theodicy and Violence/ "Genocide" in the Old Testament"
November 26, 2023
The absolute best explanation of why evil is allowed to live in this world and why pain exists under an all knowing benevolent God. Richly researched and very readable I was impressed with the way the author lays out previous arguments on free will and God as well as his Theodicy. Excellent!! Top ten of the year
January 20, 2024
Must read before jumping to conclusions about God
This book is an honest and accessible evaluation of the Biblical claim that God is love in the context of all the evil that we see in this world. If you’ve ever struggled with the question “why would a good God allow all this evil and suffering?” You should read this book.
This book is an honest and accessible evaluation of the Biblical claim that God is love in the context of all the evil that we see in this world. If you’ve ever struggled with the question “why would a good God allow all this evil and suffering?” You should read this book.
March 18, 2024
Well written and thoughtfully reasoned
Peckham, besides being an incredibly decent human being, has approached theodicy with both care and logic. While I believe there is still more to be written on the matter, Theodicy of Love serves as an excellent and satisfying foundation for further thinking and research.
Peckham, besides being an incredibly decent human being, has approached theodicy with both care and logic. While I believe there is still more to be written on the matter, Theodicy of Love serves as an excellent and satisfying foundation for further thinking and research.
December 24, 2024
Gosh, there were parts of this book that were very interesting. I appreciated Peckham's discussion on the covenantal rules of engagement and his examination of the divine council, which I found very interesting. All in all, it was an interesting read, but since I prefer skeptical theism, I must admit that I found the theodicy of love lacking in some areas.
February 11, 2025
This book grapples with the age old question, why would a God of love allow sin and suffering. One of the best explanations I've ever heard on the subject. The concepts are very thoroughly explained and supported. However, it is super deep and has a lot of big words. I had to read it slowly and repeat pages. But it was totally worth it!
September 15, 2025
Peckham is one of my favorite theologians. This book did not disappoint. Peckham combined Lewis, Boyd, and Platinga's theodicies into what many will find to be a moral, Biblical, and philosophical answer to the presence of evil in a world created by an all-good and powerful God.
April 19, 2020
Lots of good information that clarify the cloudy issues that I had. I would highly recommend this for any budding Theology buff.
January 8, 2022
Excellent book! I’ve enjoyed it. The way the cosmic conflict is explained is great.
July 31, 2022
Might be my new favorite author. I recommend reading Unseen Realm by M Heiser and Epic of Eden by S Richter first as they all blend seamlessly together.
April 2, 2024
The most robust & solid position I’ve read on man’s free will & God’s sovereignty.
April 6, 2024
This books offers a scholarly, but approachable, treatise on suffering and evil in our world. For the Christian, it offers cogent, coherent answers to this question. I highly recommend this book!
September 20, 2024
My rating: 4.5 stars.
April 7, 2025
“An enemy has done this.” (Matt. 13:38)
That’s how I would summarise Theodicy of Love.
John Peckham has a very attractive and intellectually satisfying writing style, and as such, it continually feeds my desire to read more.
As I read the book, it appears that Peckham’s favourite words (or conjunctions, rather) are “otherwise”, "in this regard", "relative" and "indeed" (had a good chuckle coming across these words over and over again :) )
In chapter 1, John gives an overview of the free will defence along with its advantages and disadvantages, with a major emphasis on its success relative to the logical problem of evil (which asserts that the coexistence of an all-powerful, all-knowing, and perfectly good God with the existence of evil is logically contradictory).
He also engages with the many attempts by philosophers to deal with the problem of evil (pp. 16-26). These are called theodicies (p.5 footnote 17).
One of the main points that come out of this chapter, is that the free will defence has problems relative to the "evidential problem of evil", namely, the idea that the type and amount of evil in this world make it highly probable that God doesn't exist (it is a probabilistic argument, pp.13-16). As such, John feels that a robust case is needed to meet this issue head on (pp. 2-4, 25-26).
Chapter 2 addresses the debate over free will and determinism (in both Christianity and in philosophy), God’s providence (sovereignty), and God's love. John shows that if determinism were true (and there was no contradiction between it and love), then God could cause all creatures to love Him (pp.42-43). But since He doesn’t, it stands to reason that love is of such a nature that it is freely given and freely received. It requires libertarian freewill (a kind of free will that is incompatible with determinism).
In chapter 3, John now (officially) builds his case for the cosmic conflict theodicy, and more so, deals with why God allows so much evil in this world, a hurdle that the basic free will defence doesn't seem capable of surmounting (p.13). He mainly uses Matthew 13 as the bedrock (pp. 56-57) whilst also drawing from various depictions of warfare imagery in both Old and New Testaments (Daniel 10; Job 1-2; Zechariah 3; Matthew 4, pp. 56-82).
In Chapter 4, John discusses the nature of the cosmic conflict. His oft-repeated words are that the conflict is not one of "sheer power", but one over "character" (pp. 88, 91, 103, 107). This, in John's view, provides a good reason (or “morally sufficient reason”, pp.103-110, 118, 139-140) for God allowing evil in this world. Essentially, John’s view is that since God cannot break a promise and cannot lie, insofar as God makes a promise (in the context of the heavenly/divine council scenes to allow Satan some jurisdiction to demonstrate his case against God), God cannot break them as to do so would be “morally” wrong, since breaking a promise after promising to do or not to do something, would be lying, which is a moral issue (John provides a lucid summary on pp. 139-140).
It isn't because God is intrinsically prevented from doing so, but because no amount of power can settle a conflict of character (analogous to how a mayor charged with corruption couldn't effectively remove the disdain and aspersions leveled against his character through sheer power, but via a demonstration of his character).
God's character is at the centre of a cosmic conflict, wherein Satan levels accusations against God (similar to a courtroom setting, pp. 69-76, 91-100). Such a conflict requires a demonstration of character. Due to the nature of this conflict, there are some things that God’s cannot do, because to do so, may do one of three things:
1) Minimise the amount of free will needed for a love relationship between God and creatures.
2) Break the rules of engagement.
3) Cause more harm than good (more evil, less love, or something else).
In chapter 5, John shows how the suffering God of the cross defeats evil in a legal sense (in that the defeat of evil was made certain and assured by the death of Christ). He demonstrates that this picture of the "suffering God of the cross" (pp. 120-125, 159, 171) gives consonance to the fact that God is not aloof to our suffering, but has actually entered into it.
In chapter 6, John defends his theodicy against some possible objections, as well as other theodicies that clamour for attention (such as Thomas Jay Oord’s essential kenosis model), before finishing off in saying that evil is horrible and should never be trivialised or made light of. But it is so serious, that God had to suffer and die that He might redeem us from all pain (pp. 169-171).
In the end,
"...God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away." Revelation 21:4 NKJV
That’s how I would summarise Theodicy of Love.
John Peckham has a very attractive and intellectually satisfying writing style, and as such, it continually feeds my desire to read more.
As I read the book, it appears that Peckham’s favourite words (or conjunctions, rather) are “otherwise”, "in this regard", "relative" and "indeed" (had a good chuckle coming across these words over and over again :) )
In chapter 1, John gives an overview of the free will defence along with its advantages and disadvantages, with a major emphasis on its success relative to the logical problem of evil (which asserts that the coexistence of an all-powerful, all-knowing, and perfectly good God with the existence of evil is logically contradictory).
He also engages with the many attempts by philosophers to deal with the problem of evil (pp. 16-26). These are called theodicies (p.5 footnote 17).
One of the main points that come out of this chapter, is that the free will defence has problems relative to the "evidential problem of evil", namely, the idea that the type and amount of evil in this world make it highly probable that God doesn't exist (it is a probabilistic argument, pp.13-16). As such, John feels that a robust case is needed to meet this issue head on (pp. 2-4, 25-26).
Chapter 2 addresses the debate over free will and determinism (in both Christianity and in philosophy), God’s providence (sovereignty), and God's love. John shows that if determinism were true (and there was no contradiction between it and love), then God could cause all creatures to love Him (pp.42-43). But since He doesn’t, it stands to reason that love is of such a nature that it is freely given and freely received. It requires libertarian freewill (a kind of free will that is incompatible with determinism).
In chapter 3, John now (officially) builds his case for the cosmic conflict theodicy, and more so, deals with why God allows so much evil in this world, a hurdle that the basic free will defence doesn't seem capable of surmounting (p.13). He mainly uses Matthew 13 as the bedrock (pp. 56-57) whilst also drawing from various depictions of warfare imagery in both Old and New Testaments (Daniel 10; Job 1-2; Zechariah 3; Matthew 4, pp. 56-82).
In Chapter 4, John discusses the nature of the cosmic conflict. His oft-repeated words are that the conflict is not one of "sheer power", but one over "character" (pp. 88, 91, 103, 107). This, in John's view, provides a good reason (or “morally sufficient reason”, pp.103-110, 118, 139-140) for God allowing evil in this world. Essentially, John’s view is that since God cannot break a promise and cannot lie, insofar as God makes a promise (in the context of the heavenly/divine council scenes to allow Satan some jurisdiction to demonstrate his case against God), God cannot break them as to do so would be “morally” wrong, since breaking a promise after promising to do or not to do something, would be lying, which is a moral issue (John provides a lucid summary on pp. 139-140).
It isn't because God is intrinsically prevented from doing so, but because no amount of power can settle a conflict of character (analogous to how a mayor charged with corruption couldn't effectively remove the disdain and aspersions leveled against his character through sheer power, but via a demonstration of his character).
God's character is at the centre of a cosmic conflict, wherein Satan levels accusations against God (similar to a courtroom setting, pp. 69-76, 91-100). Such a conflict requires a demonstration of character. Due to the nature of this conflict, there are some things that God’s cannot do, because to do so, may do one of three things:
1) Minimise the amount of free will needed for a love relationship between God and creatures.
2) Break the rules of engagement.
3) Cause more harm than good (more evil, less love, or something else).
In chapter 5, John shows how the suffering God of the cross defeats evil in a legal sense (in that the defeat of evil was made certain and assured by the death of Christ). He demonstrates that this picture of the "suffering God of the cross" (pp. 120-125, 159, 171) gives consonance to the fact that God is not aloof to our suffering, but has actually entered into it.
In chapter 6, John defends his theodicy against some possible objections, as well as other theodicies that clamour for attention (such as Thomas Jay Oord’s essential kenosis model), before finishing off in saying that evil is horrible and should never be trivialised or made light of. But it is so serious, that God had to suffer and die that He might redeem us from all pain (pp. 169-171).
In the end,
"...God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away." Revelation 21:4 NKJV
January 19, 2022
He solved it! I say that somewhat cheekily, but in reality Peckham deals with the problem in the most logical, consistent, and compassionate way I have ever read or heard. His close attention to what Scripture has to offer us and his clarity of argument make this a convincing, easily understandable, and enjoyable read.
Displaying 1 - 27 of 27 reviews