The proposition that God is goodness works, but only if one dispenses with the notion that God is interventionist/omnipotent. If God is indeed the latter, then too much horror happens on Earth to sustain the notion that God is goodness. So if one ends up ditching instead the notion that God is interventionist/omnipotent in order to maintain God as all goodness, then much in the OT can no longer apply. So one ditches certain aspects of the OT instead, which means that the God in the OT can only be viable when not intervening physically. Once God is no longer interventionist, the model for God in the OT is shown to be questionable. If one holds strictly to a God-is-goodness formulation, then the only valid creedal texts left are those which show God as goodness but not as a physical actor on Earth. That throws out the OT for starters.
We're left with (at least) two conclusions as a result: A) God as goodness is self-consistent, but only if B) one adopts a God model from a creed like Buddhism or Confucianism, etc, a creed of some kind where God exists but is not a physical actor. We're left with an ultimate question:
Which creed's texts do not show God as a physical actor on Earth but do show God as a distinct presence in human conscience, hence fulfilling a sole function as Goodness?
Cheers,
Operacast
We're left with (at least) two conclusions as a result: A) God as goodness is self-consistent, but only if B) one adopts a God model from a creed like Buddhism or Confucianism, etc, a creed of some kind where God exists but is not a physical actor. We're left with an ultimate question:
Which creed's texts do not show God as a physical actor on Earth but do show God as a distinct presence in human conscience, hence fulfilling a sole function as Goodness?
Cheers,
Operacast