at Auschwitz meant that God was not worthy of worship, since there is no point in worshipping a God that cannot save us from such atrocities. Griffin's response was as follows: One of the stronger complaints from Sontag and Roth is that, given the enormity of evil in the world, a deity that is [merely] doing its best is not worthy of worship. The implication is that a deity that is not doing its best is worthy of worship. For example, in reference to Auschwitz, Roth mocks my God with the statement that “the best that God could possibly do was to permit 10,000 Jews a day to go up in smoke.” Roth prefers a God who had the power to prevent this Holocaust but did not do it! This illustrates how much people can differ in what they consider worthy of worship. For Roth, it is clearly brute power that evokes worship. The question is: is this what should evoke worship? To refer back to the point about revelation: is this kind of power worship consistent with the Christian claim that divinity is decisively revealed in Jesus? Roth finds my God too small to evoke worship; I find his too gross. The process argument, then, is that those who cling to the idea of God's coercive omnipotence are defending power for power's sake, which would seem to be inconsistent with the life of Jesus, who Christians believe died for humanity's sins rather than overthrow the Roman empire. Griffin argues that it is actually the God whose omnipotence is defined in the "traditional" way that is not worshipful. One other distinction process theologians make is between the idea of "unilateral" power versus "relational" power. Unilateral power is the power of a king (or more accurately, a tyrant) who wishes to exert control over his subjects without being affected by them. However, most people would agree that a ruler who is not changed or affected by the joys and sorrows of his subjects is actually a despicable ruler and a psychopath. Process theologians thus stress that God’s power is relational; rather than being unaffected and unchanged by the world, God is the being most affected by every other being in the universe. As process theologian C. Robert Mesle puts it: Relational power takes great strength. In stark contrast to unilateral power, the radical manifestations of relational power are found in people