This is Part 5 in our response to Sirvent (responses in Part 3 and Part 4). But I intentionally want to rephrase things and turn Sirvent’s logic on his own thesis. And thus the title “immorality of passibility” pace his “immorality of impassibility.” For on its own terms Sirvent’s thesis devours itself. Once his view is considered in light of the integrity of God’s experience of a world full of diverse aesthetic experiences, some of inexpressible joy and others of unspeakable torment, fatal problems emerge for Sirvent. One absolutely must work any imitatio dei out in light of the competing emotional demands which make up the world’s diverse experiences. Specifically, is God’s experience of such a world to be understood as non-integrated or integrated? And once one does this, one can easily see how, on Sirvent’s own view, a passibilist God is as morally bankrupt as Sirvent thinks an impassibilist God is. Given Sirvent’s own line of argument, no version of a passibilist God is worth imitating either, but to see this you have to ponder the question of the integrity of God’s experience of the world’s diverse experiences. We cannot define whether God is worth imitating based on what God feels in response to an isolated, single individual’s pain. We should assess things in light of God’s experience of the whole.
I thought of posting a short clip from a former post of ours in which I follow the logic out, but I’d rather those interested read the whole post and follow the argument for themselves: What difference can passibilism really make?
Prayer: God, you see all, know all, love all, pursue all, redeem all, invite all and give all yourself to all of us without having to divide yourself among us. We need you so desperately. Teach me to rest my weary and anxious wandering in you.