ABSTRACT Theistic Occasionalism, which posits God as the sole efficient cause of all events, faces the intractable "author of sin" paradox: if God directly causes every act, how can He justly judge creatures for sins He Himself efficiently causes? This article resolves this paradox by proposing a Two-Mode Theory that differentiates divine operation between structural sovereignty (M₁, grounded in libertas indifferentiae) and communicative-personal presence (M₂, flowing from libertas spontaneitatis). We argue that sin is not a monolithic divine effect but a convergence of structural violation (M₁) and personal rejection (M₂), thereby decoupling divine efficient causation from creaturely moral responsibility. Divine justice is thus reconceived as God’s ontological acknowledgment of the creature’s own finalized, coherent reality (Pₙ(s)). This solution not only avoids the pitfalls of competing models (Molinism, Theological Libertarianism, Thomistic Concurrentism) but also yields a profound existential implication: any moment of participated existence, as a positive bestowal of being, axiologically outweighs any duration of privative suffering, grounding ultimate creaturely gratitude. The synthesis preserves absolute sovereignty while providing a robust foundation for moral responsibility, meaningful relationship, and a coherent theodicy. KEYWORDS: Divine Sovereignty; Occasionalism; Theodicy; Moral Responsibility; Formal Agency; Divine Justice; Philosophical Theology.

Author Contributions The author is the sole architect of the Two-Mode Theory of Divine Sovereignty, including the conceptual framework of M₁ (structural sovereignty) and M₂ (communicative-personal presence), the modal differentiation solution to the occasionalist paradox, and the ontological-consistency theory of divine justice presented in this study. Declaration of Generative AI in Scientific Writing The author declares the use of a Large Language Model (AI) as a technical and editorial tool to assist in the scholarly presentation of the manuscript.