 Suppose, for example, that one defends a version of theological voluntarism that accounts only for obligation. If moral obligation only is dependent on acts of the divine will, one can appeal to moral notions other than deontic ones in order to provide a substantive sense in which God is good. Granting to some extent the force of the objection, we can say, on this view, that God’s moral goodness cannot consist in God’s adhering to what is morally obligatory. But there are other ways to assess God morally other than in terms of the morally obligatory. Adams, for example, holds that God should be understood as benevolent and as just, and indeed concedes that his theological voluntarist account of obligation as the divinely commanded is implausible unless God is thus understood (Adams 1999, pp. 253–255). The ascription to God of these moral virtues is entirely consistent with his theological voluntarism, for his theological voluntarism is not meant to provide any account of the moral virtues. One can hold that God’s moral goodness involves supereminent possession of the virtues, at least insofar as those virtues do not presuppose weakness and vulnerability. God is good because God is supremely just, loyal, faithful, benevolent, and so forth. It seems that ascribing to God supereminent possession of these virtues would be enough to account for God’s supreme moral goodness: it is, after all, in such terms that God is praised in the Psalms.