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We have seen so far that the Augustinians in effect reason as follows: God's saving grace is irresistible in the end, and yet everlasting torment in hell will nonetheless be the terrible fate for some; therefore, God does not love all created persons equally and his (electing) love is thus limited in its scope.
More recently, however, a number of those working within a basically Arminian framework call them free will theists—have tried to formulate a more consistent free will theodicy of hell, and their work also reflects a more consistent commitment to God's inexhaustible love for all created persons.
If there is reason to believe that God loves created persons, then it is highly plausible to believe that God desires to provide creatures with the opportunity for a greater, and longer-lasting, fulfillment than is possible within the brief scope of earthly existence.
Arguably, a perfectly good and all-powerful God would not make a cosmos in which all or most created persons have lives that are full of misery and then are annihilated; nor would an all-loving good God create a cosmos in which there is no opportunity for transformation beyond this life.
Finally, some philosophers (for example, Basinger 2004) note that there are a number of ways to understand God's obligations toward created persons, only some of which suggest that God's goodness would be compromised if God withheld things because petitionary prayers were not offered.
For human beings or any created persons who owe their existence to factors outside themselves, the only way their acts of will could find their ultimate origin in themselves is for such acts not to be determined by their character and circumstances.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com