Abstract
In this paper we evaluate two sets of theistic arguments against the traditional position that God created with absolute freedom. The first set features several variations of Leibniz's basic proof that God must create the best possible world. The arguments in the second set base the claim that God must create on the Platonic or Dionysian principle that goodness is essentially self-diffusive. We argue that neither the Leibnizian nor the Dionysian arguments are successful.