...to be is to be passible.  God is no exception to this rule.  God, should such an object exist, would be one being, one particularly complex multiple, that composes, is composed of, and is in interdependent relation with many other objects.  Like every other object, God would be available, passible, resistant, and graced by the unavoidability of hard work.

This last point about the link between grace and passibility is crucial to the experiment I've undertaken because it fundamentally reframes the problem of suffering.  To say that grace unfolds as the exceptionless universality of passibility is to say that grace guarantees the universality of suffering.  Moreover, it is to say that the imposition of suffering (classically understood as the problem) and the reception of grace (classically understood as the answer to this problem) are equivocal....both sin and salvation turn on this equivocity.

However, whatever the nature of salvation, suffering, because it names the double-bind of resistant availability constitutive of every object, cannot be expunged.  To be is to suffer and, outside of classical theism, suffering must characterize both activity and passibility.  Available for relation, every object passively suffers its passibility to being enlisted, entrained, repurposed, or redistributed by other objects.  Moreover, even in actively influencing other multiples, each object will suffer the only partially reducible resistance of those objects it means to influence.  And it is important to note that, because every object (God included) must also suffer itself.

This universality, though, is not simply bad news because suffering is the universal mark of grace.  Without exception, grace comes.  Suffering it to be so, grace is what enables us to act, think, feel, love, an be.

Adam S. Miller, Speculative Grace, pg. 80-81