 There are good reasons to reject the claim that all normative notions are to be understood in relation to God’s will. The main reason is that, as we will see below, it is important that there be items with normative statuses independent of God’s will in order to explain how God’s will, even if free, is not arbitrary. And it is not as if the view that some normative statuses are not to be explained in terms of God’s will must be repugnant to a theocentric metaethics: for, after all, one might understand such statuses in theological, even if not voluntaristic, terms. Adams, for example, understands some notions of goodness in terms of likeness to God, an understanding that is unquestionably theocentric though not voluntaristic (Adams 1999, pp. 28–38; also Murphy 2011, pp. 148–160).