 Another issue concerns how knowledge of God, the ultimate Good, would impact human freedom. Many philosophical theologians, especially the medieval Aristotelians, were drawn to the idea that human beings cannot but will that which they take to be an unqualified good. (As noted above, Duns Scotus is an exception to this consensus, as were Ockham and Suarez subsequently, but their dissent is limited.) Hence, if there is an afterlife, in which humans ‘see God face to face,’ they will inevitably be drawn to Him. Following Pascal, Murray (1993, 2002) argues that a good God would choose to make His existence and character less than certain for human beings, for the sake of preserving their freedom. (He will do so, the argument goes, at least for a period of time in which human beings participate in their own character formation.) If it is a good for human beings that they freely choose to respond in love to God and to act in obedience to His will, then God must maintain an ‘epistemic distance’ from them lest they be overwhelmed by His goodness or power and respond out of necessity, rather than freedom. (See also the other essays in Howard-Snyder and Moser 2002.)