 Matters become more difficult for theological voluntarist views that aim to provide accounts of all moral notions in terms of God’s will. If one held to such an ambitious version of theological voluntarism—if one were to hold, say, that a state of affairs is morally good because it is a state of affairs that God wishes to obtain for its own sake, and that a character trait is a moral virtue because it is a property that God wants one to have for its own sake, and that an action is morally obligatory because it is antecedently intended by God, and so forth—then obviously the gambit employed by the less ambitious theological voluntarist is unavailable. The more ambitious theological voluntarist should hold, instead, that God’s goodness is not to be understood in moral terms. God’s being good might be understood in terms of God’s being good to us, where us includes all created rational beings, or all created sentient beings, or whatever class of created beings to which one thinks that God has a special relationship. What it is for God to be good to us would be for God to be loving—to will each of our goods, and to do so in a way that plays no favorites. This understanding of ‘loving’ does not run afoul of theological voluntarism construed as an account of all moral goods, because ‘our goods’ is to be interpreted in terms of prudential goodness, what makes each of us well-off (but see Chandler 1985).