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John S. Feinberg writes, "These philosophical problems plus the biblical considerations raised earlier lead me to conclude that simplicity is not one of the divine attributes. This doesn't mean that God has physical parts, but that the implications of the doctrine of metaphysical simplicity are too problematic to maintain the doctrine."
If divine simplicity is accepted, then to describe God as good would entail that goodness and God have the same definition. [2] Such limits can also be problematic to religious believers; for example, the Bible regularly ascribes different emotions to God, ascriptions which would be implausible according to the doctrine of divine simplicity. [6]
The problem of evil is the argument that the existence of evil is incompatible with the concept of an omnipotent and perfectly good God. A variation does not depend on the existence of evil. A truly omnipotent God could create all possible worlds. A "good" God can create only "good" worlds.
Thus the second horn of the Euthyphro dilemma, divine command theory, is also disposed of. Thomist philosopher Edward Feser writes, "Divine simplicity [entails] that God's will just is God's goodness which just is His immutable and necessary existence. That means that what is objectively good and what God wills for us as morally obligatory are ...
Jews generally hold to the impassibility of God and do not believe that the Messiah is divine or spiritual, but rather that he is political. The belief in divine simplicity is at the heart of Judaism, and the gender of God (i.e., God the Father) is not specified.
Divine command theory (also known as theological voluntarism) [1] [2] is a meta-ethical theory which proposes that an action's status as morally good is equivalent to whether it is commanded by God. The theory asserts that what is moral is determined by God's commands and that for a person to be moral he is to follow God's commands.
Sinclair Ferguson distinguishes "essential" divine attributes, which "have been expressed and experienced in its most intense and dynamic form among the three persons of the Trinity—when nothing else existed." In this way, the wrath of God is not an essential attribute because it had "no place in the inner communion among the three persons of ...
Responses to the problem of Divine Hiddenness from the website of the Christian Colligation of Apologetics Debate Research & Evangelism. Daniel Howard-Snyder. Academic papers and books by one of the most respected critics of Schellenberg's argument. Many papers are relevant to the current article and all are available for download.