rather than coercive. Nancy Frankenberry asserts that this creates an either-or dichotomy – either God is persuasive or coercive – whereas lived experience has an "irreducible ambiguity" where it seems God can be both. Since the 1940s, process theodicy has also been "dogged by the problem of 'religious adequacy' of its concept of God" and doubts about the 'goodness' of its view of God. It has not resolved all the old questions concerning the problem of evil, while it has raised new ones concerning "the nature of divine power, the meaning of God's goodness, and the realistic assessment of what we may reasonably hope for by way of creative advance". "Greater good" responses The greater good defense is more often argued in response to the evidential version of the problem of evil, while the free will defense is often discussed in the context of the logical version. Some solutions propose that omnipotence does not require the ability to actualize the logically impossible. "Greater good" responses to the problem make use of this insight by arguing for the existence of goods of great value which God cannot actualize without also permitting evil, and thus that there are evils he cannot be expected to prevent despite being omnipotent. Skeptical theologians argue that, since no one can fully understand God's ultimate plan, no one can assume that evil actions do not have some sort of greater purpose. Skeptical theism "According to skeptical theism, if there were a god, it is likely that he would have reasons for acting that are beyond [human] ken, ... the fact that we don't see a good reason for X does not justify the conclusion that there is no good reason for X". One standard of sufficient reason for allowing evil is by asserting that God allows an evil in order to prevent a greater evil or cause a greater good. Pointless evil, then, is an evil that does not meet this standard; it is an evil God permitted where there is no outweighing good or greater evil. The existence of such pointless evils would lead to the conclusion there is no benevolent god. The skeptical theist asserts that humans can't know that such a thing as pointless evil exists, that humans as limited beings are simply "in the dark" concerning the big picture on how all things work together. "The skeptical theist's skepticism affirms certain limitations to