 This kind of answer is, however, confined to a particular religious tradition. Is a more general solution possible? There are at least two lines of response the theist can take up at this point. First, he can argue that the moral evil wrought by unrepentant sinners is defeated through divine justice. Evildoers who refuse reconciliation with God receive a recompense addressed precisely to their offense: a permanent state of separation from the God they reject. The destruction this entails befits their situation, but it is also a destruction the wrongdoer chooses, and his choice is honored by God in the outcome. Thus, religious apologists argue, the fate of the reprobate is a manifestation not only of God’s love for them, but also of his justice. Without sin, it is held, much of God’s goodness could be displayed in the world, but his justice could not. Not that God does not forgive the unrepentant; he does, but his forgiveness is rejected, and that is what seals the sinner’s fate. So while the sinfulness of the unrepentant is not overcome through their accepting salvation, it is defeated through God’s justice in honoring their rebellion. This display of God’s character is what some have identified as “glory,” and so this is a version of the divine glory defense (see Johnson 2016; for another version of the divine glory defense, see Green 2016 and Hart 2016.) Secondly, there is the fact that the sinner’s deeds are visited upon others in the world, who must cope not only with the suffering and hardship that results, but also with the very fact of sin: with knowing they have been denied the dignity appropriate to rational beings, and instead made the object of malice. Here too, the theist might argue, it is possible for sin to be defeated, by being pointed out and corrected, and above all by being forgiven. In admonishing and forgiving those who sin toward us, we ally ourselves with God in the struggle against moral evil, by refusing to lapse into vengefulness and self-pity, and instead focusing ourselves, and if possible the sinner as well, on the higher things of God. This also is a good to which sin is integral, rather than constituting a mere causal means, and which makes the world far better than it would be if sin never occurred.