There is an inconsistency with the attributes of the Judeo-Christian God and with the state of the universe. If we assume that God is both all good and all powerful, we cannot account for the presence of evil. I argue that God is not all good because God has an infinite nature and because God must have created both good and evil.
If one envisions a line that stretches on and on forever, we do not imagine that line going on to infinity in only one direction. An infinite line stretches on in both directions. God's infinity is like such a line. God stretches on forever in the positive direction and in the negative direction. This way, God is not all good or all evil, since opposing attributes would contradict each other, but God is balanced. If God is balanced, then God is not all good.
Another way to imagine a God who is not all good is to realize that since God created the universe, then God created everything in the universe. God created goodness and evil in the world. It is reasonable to say that a completely good creator would not be able to create evil, but what we see is that evil exists, so it must have been created. Also, to say that an all good God cannot create evil is also a challenge toGod's omnipotence. It is more reasonable to say that God is all powerful since God is the creator. From this, it is less reasonable to say thatGod is all good.
Johnson argues that God is not all good when he says: "Cases (a) and (c) conclude that it is unlikely that God is all good, and case (b) cannot be true."(Johnson, 89) Johnson says that these are the only possible cases and that case (a) is when God is probably more evil, (b) is when God is probably more good, and (c) is when there is an equal chance of both. Johnson is convinced that (b) has to be false because Godallows evil things to happen. He says that people who have faith in the goodness of God are actually merely defending the idea of the goodness of God. (88) I lean toward believing case (c) because (a) seems to be as unlikely as (b). Since bad things happen to the innocent, we can discredit (b). Since good things happen to the corrupt, we can also discredit (a). Starting with Johnson's logic, the most plausible case is the one where God is equally likely to be good or evil, or even to be balanced.
If we can conclude that God is not all good, we can tear down one of the points of the problem of evil. Proving false one of the assumptions solves the problem of evil. Now all we have left is that God is omnipotent and that evil exists. God does not get rid of evil because He/She does not have the motivation to remove evil like an omnibenevolent god would.
