if God wants (X) to be a part of creation, and free, then it could mean that the only option such a God would have would be to have an (X) who goes wrong at least once in a world where such wrong is possible. (X)'s free choice determined the world available for God to create. "What is important about transworld depravity is that if a person suffers from it, then it wasn't within God's power to actualize any world in which that person is significantly free but does no wrong". Plantinga extends this to all human agents noting, "clearly it is possible that everybody suffers from transworld depravity". This means creating a world with moral good, no moral evil, and truly free persons was not an option available to God. The only way to have a world free of moral evil would be "by creating one without significantly free persons". Critique Most philosophers accept Plantinga's free-will defense and see the logical problem of evil as having been fully rebutted, according to Chad Meister, Robert Adams, and William Alston. William L. Rowe, in referring to Plantinga's argument, has written that "granted incompatibilism, there is a fairly compelling argument for the view that the existence of evil is logically consistent with the existence of the theistic God". In Arguing About Gods, Graham Oppy offers a dissent; while he acknowledges that "[m]any philosophers seem to suppose that [Plantinga's free-will defense] utterly demolishes the kinds of 'logical' arguments from evil developed by Mackie", he also says "I am not sure this is a correct assessment of the current state of play". Among contemporary philosophers, most discussion on the problem of evil currently revolves around the evidential problem of evil, namely that the existence of God is unlikely, rather than logically impossible. Critics of the free will response have questioned whether it accounts for the degree of evil seen in this world. One point in this regard is that while the value of free will may be thought sufficient to counterbalance minor evils, it is less obvious that it outweighs the negative attributes of evils such as rape and murder. Another point is that those actions of free beings which bring about evil very often diminish the freedom of those who suffer the evil; for example the murder of a young child prevents the child from ever exercising their free will. In such a