The problem here, Clayton, is that we aren't getting the logically conclusive argument that there couldn't be justifying reasons for God to permit horrific suffering. I admit that there is a pull on my moral intuitions to say that God should intervene in such situations, but when this is spelled out in more detail this is not so clear. There is a special burden that falls on people who claim a silver bullet. And I can see how God's intervening in too many cases might result in our not taking responsibility for doing what is right in the world as we find it. My moral intuitions are exactly the opposite of those of Ivan Karamazov: if God can make it the case so that even the most horrific and senseless-seeming suffering can work out the best in the long run, then more power to God for doing so. Further, I can even see the sufferer in eternity thanking God for the privilege of being allowed to suffer so much on earth. If you don't like my moral intuitions, I don't know how to argue with you.
In order for the reductio to go through, you have to be sure that I really have the moral beliefs in question, and that I feel confident in applying them in the way that you insist that I must. The mere fact that theism entails that there are objective moral values (and I think that it does imply that) does not tell you what objective moral values the theist believes in. God has many more things to take into consideration than does a human being in deciding what ought to be done. Humans invariably truncate our thinking, confining ourselves to the realtively short-term temporal consequences of our own actions. God, on the other hand, has eternal consequences to consider as well as temporal ones.
I would not consider allowing terrible pain and suffering in order to achieve a good final outcome. But I have a limited understanding which makes it wicked for me to play God. On the other hand, God is supposed to be up to the challenge of playing that role, since He (she) is God. If God exists, of course.