  Leibniz was well aware of the problem posed by the fact that God's choice of the best is necessary, given that he is necessarily omnipotent, omniscient, and perfectly good. In fact, his most well-known solution to the problem of divine perfection and freedom recognizes that if God's choice of the best is absolutely necessary then God is not free with respect to creation. In his Theodicy and in his correspondence with Clarke, he is careful to distinguish absolute necessity, hypothetical necessity, and moral necessity, arguing that it is morally necessary but not absolutely necessary that God chose to create the best world. To determine whether Leibniz can solve the problem of divine perfection and freedom it is important to examine his distinction between moral and absolute necessity and to determine whether he succeeds in escaping the charge that on his view of things it is absolutely necessary that God chooses to create the best.