  The topic of divine freedom concerns the extent to which a divine being — in particular, the supreme divine being, God — can be free.  Two preliminary questions play a central role in framing the discussion of divine freedom. I: Apart from freedom, what properties are held to be essential to God? II: What conception(s) of freedom govern the inquiry? Discussions of divine freedom typically concern the traditional conception of God as a being who is essentially omnipotent, omniscient, perfectly good, and eternal. With respect to the second question, there are two conceptions of freedom common in philosophical discussion: the compatibilist conception and the libertarian conception. The topic of divine freedom concerns the question of whether God, as traditionally conceived, can enjoy whatever sort and degree of freedom required for moral responsibility, thankfulness, and praise. But when it is asked, “Can God be Free?” it is important to specify what it is about which God might be thought to act freely. Since God is essentially omnipotent, omniscient, perfectly good, and eternal, it is clear that God is not free to weaken himself, to become ignorant, to do something evil, or to destroy himself. But it does seem important that God be free with respect to bringing about any one of a number of possible worlds, as well as free to bring about no world at all. What if, however, among possible worlds there is one that is the best? Is God then free to create any world other than the best?  This question has been a center of controversy for centuries. In considering this question and others it will be helpful to consider the views of some important philosophers who have contributed significantly to the literature on the topic of divine freedom. The philosophers whose views will be considered most fully are Leibniz and Samuel Clarke. These two are particularly important because, in addition to being very able philosophers, they engaged each other in the controversy between the compatibilist's and the libertarian view of freedom. In the justly famous Leibniz-Clarke Correspondence, Leibniz championed compatibilism, while Clarke represented the libertarian cause. In addition to Leibniz and Clarke, some important 20th century contributions on this topic by Thomas Morris and Robert Adams will also be discussed.