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Omnibenevolence is defined by the Oxford English Dictionary as "unlimited or infinite benevolence". Some philosophers, such as Epicurus , have argued that it is impossible, or at least improbable, for a deity to exhibit such a property alongside omniscience and omnipotence , as a result of the problem of evil .
Classical theism is characterized by a set of core attributes that define God as absolute, perfect, and transcendent. These attributes include divine simplicity, aseity, immutability, eternality, omnipotence, omniscience, and omnibenevolence, each of which has been developed and refined through centuries of philosophical and theological discourse.
Epicurus was not an atheist, although he rejected the idea of a god concerned with human affairs; followers of Epicureanism denied the idea that there was no god. While the conception of a supreme, happy and blessed god was the most popular during his time, Epicurus rejected such a notion, as he considered it too heavy a burden for a god to have to worry about all the problems in the world.
The idea that God is "all good" is called his omnibenevolence. Critics of Christian conceptions of God as all-good, all-knowing, and all-powerful cite the presence of evil in the world as evidence that it is impossible for all three attributes to be true; this apparent contradiction is known as the problem of evil.
If God lacks any one of these qualities – omniscience, omnipotence, or omnibenevolence – then the logical problem of evil can be resolved. Process theology and open theism are modern positions that limit God's omnipotence or omniscience (as defined in traditional theology) based on free will in others.
God's sovereignty should then be seen as his right to express his eternal attribute of omnipotence over his creation [10] qualified by his other eternal attributes such as omnibenevolence and omniscience. [11]
Alvin Plantinga in 2004. Alvin Plantinga's free-will defense is a logical argument developed by the American analytic philosopher Alvin Plantinga and published in its final version in his 1977 book God, Freedom, and Evil. [1]
Omnibenevolence sees God as all loving. If God is omnibenevolent, He acts according to what is "Best", but if there is no "Best" available, God attempts, if possible, to bring about states of affairs that are creatable and optimal within the limitations of physical reality.