 Even in worlds without sin—if such worlds are indeed possible—the counterfactuals of God’s love are the same. Perhaps Plantinga’s view is not that there would be anything lacking in God’s love for us without atonement, but that there would be something lacking in our perception of that love. It is reasonable to think that it is part of God’s loving purposes that the beloved would understand how loved they are. The argument, in this case, would be that the enactment of God’s love in redemption gives us a view of the nature of that love which we would not otherwise have had. But how could we know what God’s limitations are with respect to communicating to us a knowledge of the depth of his love? The weight of the theodicy rests on this assumption, but we are not given a good reason to accept it. (Diller 2008: 92; citations omitted)