The Judaic view, while acknowledging the difference between the human and divine perspective of evil, is rooted in the nature of creation itself and the limitation inherent in matter's capacity to be perfected; the action of free will includes the potential for perfection from individual effort and leaves the responsibility for evil in human hands. "[It is] deeply central to the whole tradition of Christian (and other western) religion that God is loving toward his creation and that involves him behaving in morally good ways toward it." Within Christianity "God is supposed to be in some way personal... a being who is essentially eternal, omnipotent, omniscient, Creator and sustainer of the universe, and perfectly good. An omnipotent being is one who can do anything logically possible... such a being could not make me exist and not exist at the same time but he could eliminate the stars... An omniscient being is one who knows everything logically possible for him to know... he will not necessarily know everything that will happen [i.e. humans with free will] unless it is predetermined that it will happen..." God's perfect goodness is moral goodness. "Western religion has always held that there is a deep problem about why there is pain and suffering—which there would not be if God were not supposed to be morally good... a personal being who was not morally good would not be the great being God is supposed to be... [Since theodicy is concerned with] the existence (or not) of the sort of God with which Western religion is concerned, this understanding of the definition of God must stand." The German philosopher Max Weber interpreted theodicy as a social problem and viewed theodicy as a "problem of meaning". Weber argued that, as human society became increasingly rational, the need to explain why good people suffered and evil people prospered became more important because religion casts the world as a "meaningful cosmos". Weber framed the problem of evil as the dilemma that the good can suffer and the evil can prosper, which became more important as religion became more sophisticated. He identified two purposes of theodicy: to explain why good people suffer (a theodicy of suffering), and why people prosper (a theodicy of good fortune). A theodicy of good fortune seeks to justify the good fortune of people in society; Weber believed that those who are successful are not satisfied unless they can justify why they deserve to be successful. For theodicies of suffering, Weber argued that three different kinds of theodicy emerged—predestination, dualism, and karma—all of which attempt to satisfy the human need for meaning, and he believed that the quest for meaning, when considered in light of suffering, becomes the problem of suffering.