  On the assumption that God (the supremely perfect being) exists and that there is a best, creatable world, it appears that God is neither free not to create a world nor free to create a world less than the best creatable world. Indeed, it appears that God would of necessity create the best of the creatable worlds, leaving us with no basis for thanking him, or praising him for creating the world he does. For given that God exists and that there is a best creatable world, God's “nature” as an omnipotent, omniscient, perfectly good being would require him to create that best world. Doing less than the best he can do — create the best world — would be inconsistent with his being the perfect being he is. But what if, strange as it may seem, God is causally responsible for having the perfect nature that he has? What if God creates his nature, and, by virtue of having created it, is thereby causally responsible for his own nature? Such a view, if it were correct, might provide a way out of the problem of divine freedom.  For the problem seems to rest on the plausible assumption that no being is, or can be, responsible for having the nature it has. And, given that this assumption is correct, what logically follows from God's possessing the nature (being supremely perfect) he does — i.e, his creating the best possible world — can no more be up to him, something he is responsible for, than is his nature as a supremely perfect being something that is up to him, something he is responsible for. But against this assumption, Thomas Morris (Morris, 1987) has argued that God does create his nature and, therefore, is causally responsible for his nature. Suppose Morris is right: that God is responsible for his own nature. Well then, since God is responsible for his nature, he may then be responsible for what is required by his nature. In short, God may be responsible for his creation of the best world. So, it seems to matter whether God is responsible for having the nature he has.