 Allowing for such pockets of divine discretion does not provide backing for this version of the objection from arbitrariness, but rather offers a premise for the other version of the objection from arbitrariness. This other version of the objection from arbitrariness holds that moral states of affairs exhibit a certain rational structure that they would not have if theological voluntarism were true. Here is the idea, roughly formulated. Suppose that some moral state of affairs obtains—that it is the case that murder is wrong, or that lying is objectionable, or that courage is a virtue, or that Sharon’s snubbing me in that way was unforgivable. The idea is that for any such moral state of affairs, the following is true: either we can provide a justification for the obtaining of that moral state of affairs, or that moral state of affairs is necessary. A justification of an obtaining moral state of affairs A is some obtaining moral state of affairs B (where A is not identical with B), which in conjunction with the other non-moral facts entails that A obtains. So, for example: it may be the justification for murder’s being prima facie wrong that murder is an intentional harm (non-moral fact) and intentionally harming is prima facie wrong (obtaining moral state of affairs). Now, presumably not all moral states of affairs can be justified: eventually there will be basic moral states of affairs, for which no justification can be given. But it would be very unsatisfactory to say that these basic moral states of affairs just happen to obtain. So any basic moral states of affairs must obtain necessarily. Perhaps unrelieved suffering’s being bad is a state of affairs of this sort, or perhaps rational beings’ being worthy of respect.