This little logical ditty is aimed only at the benevolent Christian god, though it will apply to any god who fits the "always perfect" criteria; all other deities are exempt.

Free will is the ability to do more than one thing in a given situation
God is perfect.
God is omnibenevolent.
Any "choice" presented to God will have one best option.
God's omnibenevolence will always require him to do the best thing, and his perfection will always enable him to do it.
In any situation, God has only one option: to do the best thing.
Therefore, God has no free will.

Just another metaphysical tidbit to brighten your day.
Unfortunately, it's wrong as a logical argument. The problem is the completely unfounded assumption that there is only one best option. What makes you think that there is only one best option? There could be millions of options with equivalent benevolence effect. There's no reason to assume this, nor any evidence to warrant it.

I'm not Christian, myself; I'm not defending Christianity. It's just the argument itself is flawed.

The argument assumes that God is omnibenevolent; which is patently not the case, even in Christianity. Does not God smite wrongdoers, like the people of Sodom and Gomorrah? He's not being too benevolent to them there ...

This is argument is remarkably similar to that of Leibniz from his Theodicee and many of his letters.

From this point onwards, to avoid having the prefix every occurrence of the word "God" by "Christian", all mentioning of the word "God" shall mean "Christian God"

Leibniz also addresses the questions of ymelup, including the omni-benevolence of the Christian God and the problem of evil which permeates all questions of the nature of God and reality.

According to the definition of God by Christianity:

God wished to create the best possible world, and did, in fact, create the best possible world. The question of what is a perfect world comes into play.

The best world is the one which maximizes happiness (virtue) of rational beings
Leibniz was certainly not claiming that our happiness is the sole aim of God, but rather that a world that is happy is better than one that isn't happy. It is not just of humans, but of all sentient beings. It is quite possible that the sentient beings on earth may be a small percentage of all of those that have been created.
The best world is one which maximizes the "quantity of essence."
A universe of stuff is better than one that is empty.
The best world is one which yields the greatest variety of phenomena governed by the simplest set of laws
Simplicity, being of the essence, the more varied the universe the better.

It is not so much that God has no choice, but rather that the universe is perfect and that constrains God's actions. The beings that God created are not perfect themselves. The perfect universe is one of variety. For that variety, the three forms of evil must exist.

However, these evils are reduced to a minimum, and serve the higher purpose of the variety and perfection of the world. We, as finite beings, see only a small part of creation - that which is nearest to ourselves. This part what influences us the most.

The universe has been created. As an omniscient being, God knows the end of creation. Though we as individuals have a limited free will, everything that we do is known beforehand, and works to the ultimate perfection of the universe. Likewise, God must also have all of His actions work for the perfection of the universe. Because God is perfect, all knowing, and all powerful, there is only one action that will lead to the ultimate perfection of the universe.

The question of smiting should be looked upon with what the omni-benevolence would do. It is not humanity that God is necessarily benevolent towards, but rather the universe as a whole. While it is true that there can be infinite options with equal benevolence, it is not necessarily the case that they all have the same ultimate perfection. As finite beings, how are we capable of knowing what the ultimate perfection of the universe is?

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