individual perfectly. He also introduces the concept of Free Will and how that further inhibits everyone being pain-free all the time, although he does allow and say miracles do exist. Lewis postulates that maybe this world is not the 'best of all possible' universes but the only possible one. He acknowledges the objection that if God is good and he saw how much suffering it would produce why would he do it. Lewis doesn’t know how to answer that type of question and says that that is not his objective, but only to conceive how goodness (assured on other grounds) and suffering are without contradiction. Divine Goodness Lewis draws an analogy to compare our understanding of goodness to that of God’s. He says it differs like that of a child’s attempt at drawing a circle for the first time to that of a perfect circle. He goes on to say that people don’t want a good God or a Father but a "senile benevolence who likes to see the young people enjoying themselves". Love and kindness are not one and the same thing. Lewis then summarizes all the different kinds of loves and analogies in scripture that describe God’s relation to humans. Lewis says that the problem of pain is insoluble if we attach a "trivial meaning to the word ‘love’". God loves His goodness into us and our highest activity is response and not initiation; the love may cause us pain but only because the object needs alteration to become fully lovable. Human Wickedness Lewis starts off by asking why humans need so much alteration. Immediately he shares the Christian answer that humans have used free will to become very bad. He then talks about when Jesus and the apostles preached people understood a real consciousness deserving a divine anger, but in the 20th century people don’t believe they are "mortally ill". He blames misattributing kindness to ourselves and the effect of psychoanalysis on the public mind for driving out a healthy sense of shame from our collective minds. Lewis acknowledges the critique of what specific, individual harm have we done to God for God to be always angry. Lewis says that when a person feels real guilt, this critique falls away. "When we merely say that we are bad, the ‘wrath’ of God seems a barbarous doctrine; as soon as we perceive our badness, it appears inevitable, a