The Nature of True Goodness: Exploring Free Will and Divine Justice

This exploration delves into the complexities of free will, divine justice, and the nature of true goodness, drawing upon ancient perspectives on worship, law, and the relationship between humanity and the divine. The aim is to understand how freedom of choice influences moral character and how divine attributes of goodness and justice are reconciled.

Free Will and Moral Character

The text emphasizes the importance of free will in defining true goodness. It posits that goodness derived from one's own choice holds greater value than goodness imposed by necessity.

he who is good by his own choice is really good; but he who is made good by another under necessity is not really good, because he is not what he is by his own choice. (Source: Document: 1739759105915-3cgekr-anf08.txt)

This suggests that genuine moral character stems from the ability to choose between good and evil, and actively selecting the path of righteousness. Forced compliance, while resulting in outwardly good actions, lacks the internal conviction that defines true virtue.

The Problem of Evil and Divine Responsibility

A central challenge addressed is the apparent contradiction between divine omnipotence and the existence of evil. The text refutes the notion that God compels our thoughts, particularly those leading to immoral actions.

For if we are under His influence in all that we think, you say that He is the cause of fornications, lusts, avarice, and all blasphemy. (Source: Document: 1739759105915-3cgekr-anf08.txt)

Attributing the source of evil to divine influence is considered blasphemous. Instead, the text defends the concept of individual accountability, arguing that human beings are responsible for their choices and actions. God is not the author of sin, but rather the provider of free will, which allows for both good and evil to exist.

God's Goodness and Justice

The text grapples with reconciling God's goodness with the existence of law and judgment. It addresses the argument that a truly good being would not impose laws, suggesting that law is the domain of justice, not goodness. The response is that God embodies both qualities.

He is good, inasmuch as it is plain that He did not lay down a law in writing from the times of Adam to Moses; but inasmuch as He had a written law from Moses to the present times, He is just also. (Source: Document: 1739759105915-3cgekr-anf08.txt)

God's goodness is expressed through long-suffering and welcoming the penitent, while His justice is manifested in judging individuals according to their deeds. This dual nature allows for both mercy and accountability within the divine framework.

The Rejection of Idolatry

The text strongly condemns the worship of created things, such as the sun, moon, earth, or even humans. It argues that those who worship idols are acting unjustly, as the objects of worship are passive recipients of misplaced reverence.

For it is not the thing that is worshipped that sins; for it suffers violence at the hands of him who will worship it. (Source: Document: 1739759105915-3cgekr-anf08.txt)

True worship, it implies, should be directed towards the ultimate source of goodness and justice, not towards intermediaries or representations. Furthermore, God's reluctance to intervene when He is worshipped alongside idols stems not from indignation, but from a refusal to participate in deceit.

Conclusion

In summary, the text presents a perspective on free will as essential for genuine goodness. It defends God's justice as compatible with His goodness, and emphasizes the importance of directing worship towards the divine rather than created things. The arguments highlight the complexities of moral responsibility, divine attributes, and the ongoing struggle between good and evil within the human experience.