The Death of the Supergod

William James Tychonievich explains why being Christian does not require one to subscribe to the classical theistic concept of an omnipotent, omniscient, omnibenevolent creator.

By “Supergod,” I mean the fanciful being for whom the more familiar philosophy-class shorthand is “Omni-God” — this latter prefix referring to the various polysyllabic epithets with which this imaginary deity has been decorated: omnipotent, omniscient, omnibenevolent, and all the rest. Supergod is the subject of what has come to be called “classical theism” (i.e., Christianized Hellenistic philosophy), and he can be defined by the following characteristics:

He knows everything.

He is able to do anything that is logically possible.

He and his motives are entirely good.

Absolutely everything that exists, except Supergod himself, was created by Supergod out of nothing at all.

There is no Supergod. In fact, there is very obviously no Supergod. So obvious is this fact that about the most charitable thing we can say about those who profess to believe in him is that they haven’t really thought things through. Disproving his existence is like shooting fish in a barrel, and of course it has already been done to death by atheists. Despite this, and because arguments against Supergod are so often understood to be arguments for atheism, I think it is important for a Christian to come out against the idea of Supergod and to make it clear that theism, and indeed Christianity, is perfectly possible without believing in the God of the Greeks.

Talk about food for thought. I must admit that I used to be one of those annoying atheists that talked about earthly tragedy and it’s relation to the divine as if it were akin to a malicious Santa Claus leaving coal in the stockings of nice children.

God is not Santa.

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