 Now one might, it is true, draw a number of faulty inferences from such examples as these, in part because we humans tend to think of irreparable harm within the context of a very limited timeframe, a person’s life on earth. Harm that no human being can repair may nonetheless be harm that God can repair. It does not follow, therefore, that a loving and omnipotent God, whose goal is the reconciliation of the world, would prevent every suicide and every murder; it follows only that such a God would prevent every harm that not even omnipotence could repair at some future time, and neither suicide nor murder is necessarily an instance of that kind of harm. So even though a loving God might sometimes permit murder, such a God would never permit one person to annihilate the soul of another or to destroy the very possibility of future happiness in another; and even though a loving God might sometimes permit suicide, such a God would never permit genuine loved ones to destroy the very possibility of future happiness in themselves either. The latter conclusion concerning suicide is no doubt the more controversial, and Jonathan Kvanvig in particular has challenged it (see Kvanvig 1993, 83–88). But whatever the resolution of this particular debate, perhaps both parties can agree that God, as Creator, would deal with a much larger picture and a much longer timeframe than that with which we humans are immediately concerned.