“Affirming the goodness of God asserts that God’s vision for the common good of the world. After all, God is offering Godself to us in God’s calling. God’s vision is known by its principles, the ideals that God promotes with then world. This vision for the common good precedes any particular thing we say or do. It is informed, but not determined by, the events of the world.”- Monica Coleman, Making a Way Out of No Way: a womanist theology, page 76
“The context of theological praxis is not evil, death, and violence but the goodness of God in the land of the living. The goodness of God in the land of the living is present even in the depths of earthly and cosmic hell. Evil cannot overcome it. The context of God is present in the midst of the war-ridden,crime-ridden, hate-filled world, forever calling us to “the more” of rigorous loving and healing.”- Karen Baker-Fletcher, Dancing With God: The Trinity from a Womanist Perspective, page 38.
In the theologies of early Church writers like Clement of Alexandria and Athanasius of Alexandria, God’s goodness was an attribute worth defending. If I can be honest, this is really one of the points of Alexandrian theology I haven’t necessarily bought into yet. At the same time, I recognize that a lot of Christians are willing to throw God’s goodness under the bus to exclusively talk about God’s glorifying Himself and exerting His power unilaterally. Other theologians will prefer to talk about the divine as a neutral, impersonal force in the world for similar reasoning: theodicy.
However, when one talks about the context of God (God’s emplacement), should we talk about God being in creation (a fallen, violent world filled with suffering) or the creation that God calls good in Genesis?