When looking at the question of God’s sovereignty vs. what we understand to be good and loving, we could do worse than looking to C.S. Lewis, who addressed the question briefly in The Last Battle, the final book in his Chronicles of Narnia series.
The argument advanced by the neo-Calvinist wing of the evangelical movement is that God being sovereign can act how he wants, and that those actions by default, regardless of how they are perceived by us mere mortals, are good and loving.
My response – and that of Rachel Held Evans and others – is that such an argument allows the subversion and redefinition of the very concepts of love and goodness. If God cannot be trusted to act in a way that comports to commonly understood definitions of love an goodness, those terms have no meaning. That doesn’t mean we should always be able to understand what God is doing, and I don’t doubt we may somehow misinterpret actions that really are loving and good if we knew the whole picture as God does. But it does mean we can and should question portrayals of God, in the Bible and elsewhere, that turn him into a genocidal monster or a bloodthirsty maniac or a capricious wielder of natural disasters.
In The Last Battle, the crafty ape Shift has coerced the confused donkey Puzzle into wearing an old lion’s skin and telling the other animals the donkey is really Aslan, Narnia’s creator and the Christ figure of the series. Shift then sells the animals into slavery to Narnia’s old archenemy Calormen, forcing the free talking animals to work for Calormene soldiers as they cut down the talking trees and float them downriver to the sea for trade.
When Narnian King Tirian and his old friend, a unicorn named Jewel, stumble upon two Calormene soldiers mistreating a talking horse, they lose their cool and kill the soldiers. After fleeing, they reassess the situation: