Are Darkness and Evil Rooted in God’s Nature?

 

This is the third and final installment of my review and critique of Thomas Oord’s book The Uncontrolling Love of God. In the previous two essays I described and analyzed Oord’s argument and criticized three of his crucial assertions. Today I will address a fourth assertion.

4. God’s Nature Limits God.

For Oord, the problem of evil focuses on absolving God of responsibility for the evil that plagues our world. Oord argues that the problem of evil cannot be dealt with as long as we view creation as a voluntary divine act. If God voluntarily created our world then God either allows or positively wills the evil that occurs within it. And no being that allows or permits, much less positively wills, the horrible evils that happen in our world can be considered loving. Oord “solves” the problem of evil by concluding that God did not choose to create a world with randomness and freedom, which are the necessary conditions for evil. Because God is love by nature, God creates our world by necessity.

Oord contends not only that God is love by nature but also that love is the preeminent divine attribute and limits the other attributes. God’s power extends only as far as his love. God cannot act contrary to his loving essence and must express that essence by creating. Let’s listen to some of Oord’s claims:

“God’s loving nature requires God to create a world with creatures God cannot control” (p.146).

“By contrast [to John Sanders], I do think God’s nature dictates the sort of world God must make” (p.148).

“God’s love is uncontrollable, not only in the sense that creatures cannot control divine love but also in the sense that God cannot stop loving” (p. 161).

“Essential kenosis says limitations to divine power derive from God’s nature of love” (p.164).

“Essential kenosis says God’s self-giving, others-empowering nature of love necessarily provides freedom, agency, self-organization and lawlike regularity to creation. Because love is the preeminent and necessary attribute in God’s nature, God cannot withdraw, override or fail to provide the freedom , agency, self-organizing and lawlike regularity God gives. Divine love limits divine power” (p. 169).

Is God a Prisoner of His Nature?

For many readers, the familiar idea that God cannot contradict his nature seems correct. God cannot lie or sin or die. We could add that God cannot act in an unloving or unjust way. I too agree with these statements. But Oord goes further.  He contends that God’s nature limits God, which in effect makes God a prisoner of his nature. The traditional teaching that God cannot contradict his nature was never understood as “limiting” God, that is to say, depriving God of an option that God might otherwise have willed to use for some good purpose. On the contrary, the idea that God cannot die or sin or act unlovingly expresses God’s unlimited perfection! It would be silly to say that there is something good or great in dying or sinning that God is missing because he cannot do it. Dying is not something you. It is something that happens to you. Nothing just happens to God!

But Oord insists that “Divine love limits divine power”? In the traditional doctrine of God, God’s power is thought to be unlimited, which means that God’s power extends to everything that is logically possible. Oord adds a further qualification by excluding some logically possible things. Specifically, Oord wants to exclude God using power to control or coerce his creatures. These actions are, according to Oord, logically possible, but given the priority of divine love in the divine nature, are impossible for God. It is logically possible for God to prevent evil actions but impossible for God actually to do this. God cannot act contrary to his loving nature, and his loving nature demands that he give irrevocable randomness and freedom to creatures.

Darkness and Evil Within the Divine Nature?

Our suspicions are rightly raised when we hear a thinker using one divine attribute to limit the others. Oord speaks as if God were essentially love but not essentially power or eternity or justice or others. It seems to me that we ought to reject out of hand the attribution of incoherence and disharmony to the divine being. Instead we ought to allow all the divine attributes modify and enrich each other. If we believe God is perfect in every respect, we should also assume that there is no tension much less conflict between divine love and divine justice or power or eternity or omniscience. God’s love is just and his justice is loving. And God’s love is powerful and his power is loving.

Oord, to the contrary, defines God’s love independently of the other essential attributes and seems to base his definition of divine love on a human conception of love. He then uses this human conception to restrict divine power. Consequently his conception of divine power is likewise distorted. Oord seems to think of divine power as force and coercion, which must be limited by divine love. Divine power is obviously conceived as the possibility for evil as well as good. Amazingly, this move grounds the tension in creation between love and evil in a tension within the divine being. Hence to escape rooting evil in the divine will Oord places its possibility in the divine nature! The problem of evil has infected the divine being. And God must continually overcome his possibility for evil. Evil has been eternalized.

But divine power is not the possibility for good or evil, love or coercion. Divine power is the power of being; it is unambiguously good. God is the power of his own being and consequently the power for the being of creatures. God’s power always manifests itself in creation as giving being. There is no reason to see any tension between God’s power and his love. Every act of love is also an act of power. God loves by giving being in all its richness to creatures.

Conclusion

In sum, Oord solves one problem of evil only to create an even worse one. He succeeds in absolving God of any responsibility for evil by transferring the possibility for evil from the divine will to the divine nature. However, the price of this transfer may be greater than many are willing to pay. If the suffering we endure in this world is somehow rooted in the unfathomable divine will and purpose, we can still hope that evil will be overcome and “every tear will be dried.” But if evil is rooted in the eternal divine nature, God has no place to stand to pull us out of the pit. How can he sympathize with our pain when he is distracted by his own suffering? How can God “lead us not into temptation” when he must continually overcome his own temptation?

Coming Soon: Eschatology. What can we know about something that hasn’t happened yet?

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3 thoughts on “Are Darkness and Evil Rooted in God’s Nature?

  1. nokareon

    A question from a good Thomist friend of mine: Does Oord outright reject Divine Simplicity, and if so, how does he attempt to refute it?

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  2. ifaqtheology Post author

    He undoubtedly rejects DS. He does not say address the subject directly in this book. But it is characteristic of all open and relational theism to reject DS as well as impassibility.

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  3. nokareon

    Hmm, that’s too bad. I think divine simplicity would largely solve his problem concerning the supposed hierarchy of attributes eithin God’s nature (though he would still have to modify his solution for the problem of evil).

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