What do we understand by God’s goodness? William Alston claims that by answering this question convincingly, divine command theory can be strengthened against some major objections. He rejects the idea that God’s goodness lies in the area of moral obligations. Instead, he proposes that God’s goodness is best described by the phenomenon of supererogation. Joseph Lombardi, in response, agrees with Alston that God does not have moral obligations but says that having rejected moral obligation as the content of divine goodness, Alston cannot help himself to supererogation as a solution to the content of God’s moral goodness. If God has no moral obligations and does not perform supererogatory acts, Lombardi suggests that God’s goodness may be explicated through concentrating on God’s benevolence, but he does not develop this theme. I propose that Alston’s idea of divine supererogation without obligation is sustainable, but that a reshaping of the concept of supererogation is required; one in which love, rather than benevolence, plays an important part. If the love associated with supererogation is characterised in a certain way, I suggest this adds a new angle to the understanding of divine goodness
Keywords God  Moral goodness  Supererogation  Alston  Lombardi
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DOI 10.1007/s11153-012-9392-z
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References found in this work BETA

Saints and Heroes.J. O. Urmson - 1958 - In A. I. Melden (ed.), Essays in Moral Philosophy. University of Washington Press.
Some Suggestions for Divine Command Theorists.William Alston - 1990 - In M. Beaty (ed.), Christian Theism and the Problems of Philosophy. University of Notre Dame Press. pp. 303--326.
The Erotic Phenomenon.Jean-Luc Marion - 2007 - University of Chicago Press.

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Divine Moral Goodness, Supererogation and The Euthyphro Dilemma.Alfred Archer - 2016 - International Journal for Philosophy of Religion 79 (2):147-160.

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