There’s something about Greek mythology that is so interesting to me. Oddly I didn’t find the original tales about the gods and their shenanigans very relatable, but they were fascinating nonetheless. I don’t generally seek out different interpretations of Greek mythology, but this Wednesday’s webcomic, Olympus Overdrive, took a very different turn than I was expecting and I couldn’t stop myself from reading every page. I stumbled upon it as an ad while checking Homestuck for updates, and I continue to read it to this day. From the progressive characters to the idea of Greek gods being rebooted, there’s so much to like about this comic.
So I finally got around to watching Justice League: War, and I have to say that it’s not as good as I thought it would be. I don’t think it’s bad, either—it’s actually really good—but I had set my expectations for this film much higher than I realized. Of course, most of my complaints are things that I should have seen coming.
It’s been a busy weekend for lovers of DC and Marvel properties. If you were one of the bastards lucky enough to be physically present at San Diego Comic Con, or just one of us sad bastards following along on Twitter, Tumblr, and official livestreams at home, you know some big movie news dropped over the course of the weekend. Here’s the run-down.
So, when I say “Rome, part 2,” that’s something of a deception. I’ve since left Rome and traveled to Florence, but since it will be a continuation on what happened to me in Rome the other day, I don’t feel so bad about deceiving you. Also, it’s gorgeous here.
In my previous post, I wrote about a conversation I had with two priests in Rome which prominently featured Chuck Taylors, superheroes, angels, and theodicy. I’m going to break this continuation up into two posts, one about superheroes and theodicy and a second about superheroes and angels. So, let’s get up to speed on what I’m talking about when I say “theodicy.”
Briefly, a theodicy is an attempt to argue that an omniscient, omnipotent, omnibenevolent being is probable, even in a universe where, as Paul Draper puts it, “gratuitous evils exist.” This is perhaps most famously put in that way which the early Christian apologist Lactantius attributed to Epicurus:
Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?