 The second is about how we should think about the perfection of moral goodness on this view. One of the key issues within the methodology of perfect being theology is how the presence of certain items on the list of perfections is to be justified. There are some uncontroversial ways of ruling items off the list – if the perfection presupposes an imperfection, for example – but whether some feature that passes these negative tests counts as an intrinsically good-making feature is a more difficult question. If moral goodness is a requirement of rationality, it seems much easier to make a case that moral goodness is a divine perfection. For it seems undeniable that rationality counts as a perfection for God, as it must for any agent. And so if moral goodness is itself a matter of responding appropriately to reasons, as it is on the strong rationalist thesis described above, then moral goodness must count as a perfection as well. But if moral goodness is not a requirement of reason, is it so clear that moral goodness is a divine perfection? What considerations might one forward for the view that moral goodness is a perfection, if God has adequate reasons not to act in the morally best way?