with the cost of dangers they continuously face. The "free creatures" defense has also been criticized, in the case of caged, domesticated and farmed animals who are not free and many of whom have historically experienced evil and suffering from abuse by their owners. Further, even animals and living creatures in the wild face horrendous evils and sufferingsuch as burns and slow death after natural fires or other natural disasters or from predatory injuriesand it is unclear, state Bishop and Perszyk, why an all-loving God would create such free creatures prone to intense suffering. Process theodicy "Process theodicy reframes the debate on the problem of evil" by acknowledging that, since God "has no monopoly on power, creativity, and self-determination", God's power and ability to influence events are, of necessity, limited by human creatures with wills of their own. This concept of limitation is one of the key aspects of process theodicy. The God of process theology had all options available before actualizing the creation that exists, and chose voluntarily to create free persons knowing the limitations that would impose: he must not unilaterally intervene and coerce a certain outcome because that would violate free will. God's will is only one factor in any situation, making that will "variable in effectiveness", because all God can do is try to persuade and influence the person in the best direction, and make sure that possibility is available. Through knowledge of all possibilities, this God provides "ideal aims to help overcome [evil] in light of (a) the evil that has been suffered and (b) the range of good possibilities allowed by that past". Process theology's second key element is its stressing of the "here and now" presence of God. God becomes the Great Companion and Fellow-Sufferer where the future is realized hand-in-hand with the sufferer. The God of process theology is a benevolent Providence that feels a person's pain and suffering. According to Wendy Farley, "God labors in every situation to mediate the power of compassion to suffering" by enlisting free persons as mediators of that compassion. Freedom and power are shared, therefore, responsibility must be as well. Griffin quotes John Hick as noting that "the stirring summons to engage on God's side in the never-ending struggle against the evils of an intractable world" is another key characteristic of process theology. Critique A hallmark of process theodicy is its conception of God as persuasive