 Some of the considerations in favor of theological voluntarism have their source in matters regarding the divine nature. Several such arguments are summarized in Idziak 1979 (pp. 8–10). Some appeal to omnipotence: since God is both omnipotent and impeccable, theological voluntarism must be true: for if God cannot act in a way that is morally wrong, then God’s power would be limited by other normative states of affairs were theological voluntarism not the case. Some appeal to God’s freedom: since God is free and impeccable, theological voluntarism must be true: for if moral requirements existed prior to God’s willing them, requirements that an impeccable God could not violate, God’s liberty would be compromised. Some appeal to God’s status as supremely lovable and deserving of allegiance: if theism is true, then the world of value must be a theocentric one, and so any moral view that does not place God at its center is bound to be inadequate. Even if individually insufficient as justifications for adopting theological voluntarism, collectively they may suggest some desiderata for a moral view: that God must be at the center of a moral theory, and, in particular, that the realm of the moral must be dependent on God’s free choices. It seems that any moral theory that met these desiderata would count as a version of theological voluntarism.