 Now, one might respond on behalf of this version of the arbitrariness objection that even if it is true that there can be reasons for God to choose the commands/intentions that God chooses, it is unlikely that these reasons would wholly determine God’s choice of commands/intentions, and so there would be some latitude for arbitrariness in God’s choices/intentions. But of itself this is not much of a worry. The initial claim pressed against theological voluntarism was that it made all of God’s commands/intentions ultimately arbitrary, and morality could not depend on something so thoroughly arbitrary. But the chastened claim—that there is some arbitrariness in God’s commands—is far less troubling on its own. We are already familiar with morality depending to some extent on arbitrary facts about the world: if one thinks about the particular requirements that he or she is under, one will note straightaway the extent to which these requirements have resulted from contingent and indeed fluky facts about oneself, one’s relationships, and one’s circumstances. It does not seem that allowing that God has some choices to make concerning what to command/intend with respect to the conduct of created rational beings that are undetermined by reasons must introduce an intolerable arbitrariness into the total set of divine commands/intentions. (See also Carson 2012.)