 Suppose, though, that one were to go all the way, holding that theological voluntarism is the correct account of all normative notions: on this extremely ambitious view, anything that is intrinsically action-guiding depends on God’s will. I think that the ‘God is good to us’ understanding of God’s goodness is ruled out on this approach: for the notion of ‘good to us’ is a normative notion. Perhaps one could hold, on this view, that ‘God is good’ affirms of God some sort of metaphysical goodness, fullness of being. This surely makes God exalted, but it is not clear whether the will of such a being is plausibly understood as the source of all normative statuses. It is also less than clear that ‘God is good,’ on this reading, is the claim that God possesses a particular perfection, rather than is merely a reminder that God has a variety of perfections.