 Consider now three different non-compatibilist accounts of what it means to act freely and the implications that each of these accounts has for the possibility of freedom in heaven. According to the first account, briefly introduced in section 3.1 above, freedom always requires that PAP obtain; that is, one is free with respect to some action A in a given set of circumstances only if it is within one’s power to do A in that set of circumstances and also within one’s power to refrain from doing A. So if no one in heaven, as Christians typically understand it, will ever have the slightest inclination to disobey God—if, that is, it would be as psychologically impossible for the saints in heaven to disobey God as it would be for our loving mother to torture her beloved baby to death, then there can be no freedom of that kind in heaven. This is not a matter for dispute; it is instead merely a matter of being clear about a specified use of the term “freedom.” Either the saints in heaven retain a robust power to disobey God and to sin, or they do not have the kind of freedom that PAP specifies. Or, to put it another way: if the saints in heaven do have this kind of freedom even as Lucifer, according to one traditional interpretation of his supposed fall from perfection, was able to commit the primal sin in heaven, then they also retain the power to sin in heaven (see Matheson 2018, 66). 