 The arbitrariness objection has less force if one holds that, say, only moral obligations are to be accounted for by theological voluntarism. The claim made by the objector is that morality is arbitrary on theological voluntarism, because God has no reason for having one set of commands/intentions rather than another. But this is so only if one appeals to the very strong form of theological voluntarism on which all normative states of affairs depend on God’s will. If one holds that only moral obligations are determined by God’s will, then God might have moral reasons for selecting one set of commands/intentions rather than another: that, for example, one set of commands/intentions is more benevolent, or just, or loyal, than another. If one holds that all moral properties are determined by God’s will, then God might have nonmoral reasons for selecting one set of commands/intentions rather than another: that one set of commands/intentions is more loving than another. The fewer normative properties that a version of theological voluntarism attempts to account for, the less susceptible it is to the claim that theological voluntarism implies the arbitrariness of God’s commands/intentions. (For further discussion of the role that restriction of theological voluntarism to a proper subset of normative statuses has had in answering these perennial objections, see Murphy 2012.)