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Omnibenevolence
Omnibenevolence (from Latin ''omni''- meaning "all", and ''benevolent'', meaning "good")〔http://en.wiktionary.org/wiki/omnibenevolent〕 is defined by the Oxford English Dictionary as "unlimited or infinite benevolence". Some philosophers have argued that it is impossible, or at least improbable, for a deity to exhibit such property alongside omniscience and omnipotence as a result of the problem of evil. However, some philosophers, such as Alvin Plantinga, argue the plausibility of co-existence. The word is primarily used as a technical term within academic literature on the philosophy of religion, mainly in context of the problem of evil and theodical responses to such. Although even in said contexts the phrases "perfect goodness" or "moral perfection" are often preferred because of the difficulties in defining what exactly constitutes 'infinite benevolence'.
==Etymology==
"Omnibenevolence" appears to have a very casual usage among some Protestant Christian commentators. The earliest record for its use in English, according to the Oxford English Dictionary, is in 1679. The Catholic Church does not appear to use the term "omnibenevolent" in the liturgy or Catechism.
Modern users of the term include George H. Smith in his book ''Atheism: The Case Against God'' (1980), where he argued that divine qualities are inconsistent. However, the term is also used by authors who defend the coherence of divine attributes, including but not limited to, Jonathan Kvanvig in ''The Problem of Hell'' (1993), and Joshua Hoffman and Gary Rosenkrantz in ''The Divine Attributes'' (2002).〔 Used throughout the book.〕
The terminology has been used by some prominent Roman Catholic figures, examples being Father Robert Barron, Doctor of Sacred Theology in his 2011 book ''Catholicism: A Journey to the Heart of the Faith''.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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