  Regardless of which of these interpretations is correct, if these are the standards by which God judges the world's goodness, it becomes much more difficult to defend the claim that this is not the best possible world. We can use standard (3) to illustrate. In order, for example, for God to eliminate the Oklahoma City bombing from the world, what would be required in order for him to do so? There are presumably a number of ways in which this might be done. The most obvious would involve miraculous intervention somewhere in the chain of events leading up to the explosion. God might miraculously prevent the explosives from detonating, or he might eliminate the truck and its contents from the world. But this sort of miraculous intervention would require that the laws governing the world become more complex. Consequently, Leibniz, and others who share this view of what the goodness of a world consists in, such as Malebranche, think that miraculous intervention is generally repugnant and would require vastly outweighing goods to result from a miraculous intervention in order for such an intervention to be permissible. [See Theodicy 129 (H 192–3; G VI 182).]