Naturalism and Monotheism compete, but both remain reasonable (explanations of our observations) because a satisfying account of why a good God would allow the evils of this world seems about as likely as a satisfying reduction of our minds to matter (given how much we now know of the evils of this world, and its physics). Nonetheless a perfect person is quite likely, a priori (it being good that good exists), and such a perfectly sapient being would know perfectly well that s/he could not know so infallibly that people similar to he/r, of which s/he was unaware, did not exist.
......Consequently s/he would probably exist everlastingly (rather than timelessly) because not only is s/he a person, being able to increase he/r knowledge (and to try to be sociable) would be good. And since deities obscure to a deity would probably be hard to find, hence as part of he/r investigations into the possibility of other deities s/he would probably create people like us—sapient and imaginative (and innately ignorant) creatures with an innate desire for contact with their creator (or at least for a better world) but who live socially (and of course dream) within a world apart from its creator (operating as a rule via the most elegant natural laws that could support such people, rather than via supernatural interventions)—because to do so would be to deploy a certain sensitivity to the existence of any deity.
......My theodicy (already blogged about in May and September) is based upon the fact that, were that the motivation for our creation, our souls would probably (God being good) have been created in a better place and invited to volunteer for this. A nice consequence is that it is similarly likely that our souls will return there automatically upon our deaths; and my hypothesis also has nice scientific consequences (e.g. it indicates where evidence about the mind-brain interaction is likely to be found) and nice social consequences (e.g. religious plurality is probably the divine will).