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Omnibenevolence is defined by the Oxford English Dictionary as "unlimited or infinite benevolence". It is a technical term used in the academic literature on the philosophy of religion, often in the context of the problem of evil and in theodical responses, and even in such context, the phrases "perfect goodness" or "moral perfection" are often preferred.

Etymology

Omnibenevolence appears to have a very casual usage among some Protestant Christian commentators. The earliest record for its use in English, according to the Oxford English Dictionary, is in 1679. The Catholic Church does not appear to use the term omnibenevolent in the liturgy or Catechism.

Modern appearances of the term include George H. Smith, in June 1980, in his book Atheism: The Case Against God,^[1] where he argued that divine qualities are inconsistent. However, the term is also used by authors who defend the coherence of divine attributes, including but not limited to, Jonathan Kvanvig in The Problem of Hell,^[2] and Hoffman and Rosenkrantz in The Divine Attributes.^[3]

Philosophical perspectives

The term is patterned on, and often accompanied by, the terms "omniscience" and "omnipotence", typically to refer to conceptions of an "all-good, all-knowing, all-powerful" deity. Philosophers and theologians more commonly use phrases like "perfectly good",^[4] or simply the term "benevolence". The word "omnibenevolence" may be interpreted to mean perfectly just, all-loving, fully merciful, or any number of other qualities, depending on precisely how "good" is understood. As such, there is little agreement over how an "omnibenevolent" being would behave.

The notion of an omnibenevolent, infinitely compassionate deity, has raised certain atheological objections, such as the problem of evil and the problem of hell. Responses to such problems are called theodicies and can be general, by arguing for the coherence of the divine such as Swinburne's Providence and the Problem of Evil, or they can address a specific problem, such as Charles Seymour's A Theodicy of Hell.

Religious perspectives

The idea of God's omnibenevolence in Christianity is based on Psalms 18:30, "As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him." It is also supported by Ps.19:7, "The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple." This tradition was confirmed by the First Vatican Council:

The Holy, Catholic, Apostolic and Roman Church believes and acknowledges that there is one true and living God, Creator and Lord of Heaven and earth, almighty, eternal, immeasurable, incomprehensible, infinite in will, understanding and every perfection. Since He is one, singular, completely simple and unchangeable spiritual substance, He must be declared to be in reality and in essence, distinct from the world, supremely happy in Himself and from Himself, and inexpressibly loftier than anything besides Himself which either exists or can be imagined.^[5]

The philosophical justification stems from God's aseity: the non-contingent, independence and self-sustained mode of existence that theologians ascribe to God. For if He was not morally perfect, that is, if God was merely a great being but nevertheless of finite benevolence, then his existence would involve an element of contingency, because one could always conceive of a being of greater benevolence.^[6]

In Islam, the second of the 99 Names of Allah is Al Rahman, meaning "all beneficent" or "most compassionate". But this name is incompatible with the word benevolence. Benevolence is being kind and doing things for welfare of others or public. But merciful doesn't need to be conscious about welfare of public.

Notes

^ Smith, George H. (1980). Atheism: The Case Against God. Prometheus Books. ISBN 087975124X.
^ Kvanvig, Jonathan L. (1993). The Problem of Hell. Oxford University Press. pp. page 4. ISBN 019508487X. {{cite book}}: |pages= has extra text (help)
^ Hoffman, Joshua (2002). The Divine Attributes. Blackwell Publishing. ISBN 0631211543. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help) Used throughout the book.
^
This phrase is used in many notable encyclopedia and dictionary entries, such as:
- Tooley, Michael. "The Problem of Evil". Stanford Encyclopedia of Philosophy.
- Blackburn, Simon. "Evil, the Problem of". The Oxford Dictionary of Philosophy.
^ "First Vatican Council". dailycatholic.org. Retrieved 2008-05-02.
^ "The infinity of God". Catholic Encyclopaedia. newadvent.org. Retrieved 2008-05-02.

External links

[1] Smith, George H. (1980). Atheism: The Case Against God. Prometheus Books. ISBN 087975124X.

[2] Kvanvig, Jonathan L. (1993). The Problem of Hell. Oxford University Press. pp. page 4. ISBN 019508487X. {{cite book}}: |pages= has extra text (help)

[3] Hoffman, Joshua (2002). The Divine Attributes. Blackwell Publishing. ISBN 0631211543. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help) Used throughout the book.

[4] This phrase is used in many notable encyclopedia and dictionary entries, such as:
Tooley, Michael. "The Problem of Evil". Stanford Encyclopedia of Philosophy.

Blackburn, Simon. "Evil, the Problem of". The Oxford Dictionary of Philosophy.

[5] Tooley, Michael. "The Problem of Evil". Stanford Encyclopedia of Philosophy.

[6] Blackburn, Simon. "Evil, the Problem of". The Oxford Dictionary of Philosophy.

[5] "First Vatican Council". dailycatholic.org. Retrieved 2008-05-02.

[6] "The infinity of God". Catholic Encyclopaedia. newadvent.org. Retrieved 2008-05-02.

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 The philosophical justification stems from God's aseity: the non-contingent, independence and self-sustained mode of existence that theologians ascribe to God. For if He was not morally perfect, that is, if God was merely a great being but nevertheless of finite benevolence, then his existence would involve an element of contingency, because one could always conceive of a being of greater benevolence.<ref>{{cite web|url=http://www.newadvent.org/cathen/08004a.htm|title=The infinity of God|work=Catholic Encyclopaedia|publisher=newadvent.org|accessdate=2008-05-02}}</ref>
-Omnibenevolence also plays a prominent role in [[Islam]]: the second of the [[99 Names of God]] is ''Al Rahman'', meaning "all beneficent" or "most compassionate". But this name is incompatible with the word benevolence. Benevolence is being kind and doing things for welfare of others or public. But merciful doesn't need to be conscious about welfare of public.
+In [[Islam]], the second of the [[99 Names of Allah]] is ''Al Rahman'', meaning "all beneficent" or "most compassionate". But this name is incompatible with the word benevolence. Benevolence is being kind and doing things for welfare of others or public. But merciful doesn't need to be conscious about welfare of public.
 == Notes ==