 Incompatibilists about free will – those who hold that free will is incompatible with determinism – have not been of one mind about whether the ability to act otherwise is a condition of free will, and if so, in what sense, or whether there is some other requirement on free action in the vicinity. (See the entry on  arguments for incompatibilism.)  Those who hold to a strong version of the incompatibilist view might claim that for an action to be free, then at the very point of decision to perform the action, holding everything else constant, it must be possible for the agent to choose to act one way or the other. Such a view would indeed be incompatible with necessary moral goodness on the assumption that only free action is creditable to the agent. But other incompatibilists have held that even given a strong libertarian account of free will, it is possible for there to be beings whose orientation toward the good and vivid awareness of it is such that acting wrongly is not a real possibility for them. On such views, it is possible for an agent to φ or not to φ only if the agent judges there to be good reason to φ and good reason not to φ or there is some feature of that agent that is interfering with that agent’s orientation to act on what that agent judges there to be good reason to do. So on Aquinas’s view, while humans in their natural state are capable of freely acting wrongly because they see some good in acting that way, in their glorified state in heaven they are unable to sin, for they see no point in sinning and they are not such that their agency can be interfered with by external factors. It would be misleading to say that the glorified in heaven act rightly, but unwillingly; rather, they are hyper-willing to act rightly, and sinning is simply unthinkable, off the table, not a serious deliberative possibility for them (Stump 1990; Kretzmann 1991; see also Swinburne 1993, p. 202).