 Those who incline toward a compatibilist account of divine freedom might think that there is less of a problem here. Why must we try to preserve divine freedom by holding that God’s adherence to the norms of morality is a matter of God taking the route most supported by reasons? Why not just say that the structure of divine character – God’s virtues – is that of a morally perfect being? Since divine action proceeds from the divine nature itself, one might say, it counts as free; and since that nature is morally perfect, the action that proceeds from it will be perfectly good as well. We do not need to advert to any controversial metaethical thesis, then, to explain how divine freedom and rationality fit with perfect moral goodness.