 John Bishop and Ken Perszyk (2016, 2017) propose a panentheism they call a “euteleological conception of divinity” (model 22 here), on which (1) divinity is the property or activity of being the supreme good (“eu” in “euteleological”) and (2) realizing this property or activity is the point (“telos” or final cause) of the universe. In addition—inspired by an unusual kind of efficient causation called “axiarchism” on which final causes can function as efficient ones, an idea visible at least since Plato and having something of a revival in the last couple decades—Bishop and Perszyk (3) take concrete realizations of the supreme good to be the efficient cause of the  universe.[41]  Thus, on (2) and (3), these realizations of the good are both the efficient and final cause of the universe, both alpha and omega. This model is, as its authors say, “prone to be met with incomprehension or blank incredulity” (2017: 613): how can effects in the universe be the cause the universe, and thus their own causes? Though Bishop and Perszyk do not answer this question in 2016 or 2017, they do point out the eerie precedent in the Christian tradition, the model’s home context, for efficient causes to double as final ones: Jesus is both the source and offspring of David, both “root and flower;” Mary “gives birth to her own creator;” the Divine word is both “without which was not anything made that was made” and “born late in time” (2017: 614). They also identify the supreme good in Christianity as perfect love, take Jesus to have instantiated it in his person and time and again in relationships, and take us to do so too when we “love one another as he has loved us” (2017: 613). Note such concrete occasions of love are per (1) literally divinity dotting (and hopefully eventually overrunning) the universe, and that they deserve to count as divinity because they are triply ultimate: metaphysically since they are the efficient and final cause of the universe; axiologically since they are the best of things, and soteriologically since they are deeply fulfilling (to quote the Beatles, “all you need is love”). Whether or not the axiarchism at its heart is a strike against euteleological theism, an enormous point in its favor is how profoundly it addresses the problem of evil: it makes God the force in nature that defuses evil instead of intending  it.[42]