Nietzsche’s inquiry into the nature of God as omnipotent and omniscient, concluded that He could not be goodness but rather cruel if “being himself in possession of the truth, he could calmly contemplate mankind , in a state of miserable torment, worrying its mind as to what was the truth?” Believers would immediately counter that humankind is not privy to truth except when God wishes to reveal it, and in the meantime faith is tentative knowledge.
However, it is not as simple as either faith or absolute knowledge that drives philosophers and men of letters into this maze of discomfort. After all, we are not really concerned with the uncertainty of divine existence or truth as much as the worry of untold misery and suffering in the world as some sort of devilish joke. The film of the Passion exemplifies this inscrutable jest by depicting excruciating pain upon the very one who is supposed to be God’s son who himself was profoundly perplexed in his outcry “Father, why hast Thou forsaken me?” — for which no kindly resurrection can excuse the sadism. Dostoevsky posed: is the suffering of one lonely child worth the creation?
The argument that it is man’s inhumanity to man that is at fault and not God’s, but rather the godlessness — not to mention the worry of what is the truth — within the Romans and Jews that caused the unspeakable atrocity. Yet why would a God of omnipotence allow such evil to surface to begin with? A compassionate God surely would have created a decent existence for all and not reduce it to some cruel test for his creatures. If there can be logic in faith, the only conclusion would be to accept the probability that if God does exist he is within the universe an integral Demiurge that is struggling as much as his creatures in attempting to make existence worthwhile. In this light, it is far less blasphemous than to believe in an all knowing and all good divinity that has the superpower to rectify the horror of his creation but mysteriously refuses to do so.
Copyright © 2004 Richard R. Kennedy All rights reserved. Revised: April 1, 2004.