 Now, one might dispute the claim that if God’s goodness consists simply in God’s living up to a standard that God has set for Himself, then that goodness is far less admirable than we would have supposed. (See, for a nice discussion of this issue, Clark 1982, esp. pp. 341–343.) Suppose, though, that we grant this part of the argument. How powerful is the objection from God’s goodness against theological voluntarism?