 Both with respect to the objection from God’s goodness and with respect to the objection from arbitrariness, the now-standard theological voluntarist response is not to bite the bullet but rather to restrict the range of normative properties of which theological voluntarism is supposed to provide an account. So Adams, Quinn, and Alston all recommend theological voluntarism only as a theory about properties like being morally obligatory, and not about any other normative properties. The worry is that allowing that there is adequate motivation to refuse to understand these other normative properties in theological voluntarist terms might commit one to holding that there is adequate motivation to refuse to understand obligation-type properties in theological voluntarist terms. Look, one might say: if you are willing to hold that all moral properties other than those in the obligation family are to be understood in non-theological voluntarist terms, what is to stop us from holding that obligation is to be understood in non-theological voluntarist terms as well? If we are willing to give up theological voluntarism in some moral domains, why not in all of them?