 If one insists upon a libertarian account of free will in which to be free with respect to an action requires the possibility of acting otherwise, then the connection between freedom and moral assessability entails that God’s lack of freedom to do evil precludes God’s being perfectly morally good. It is unclear how damaging that outcome would be. If one is convinced that moral goodness is a great-making feature that God must exhibit, then there is a deep problem for perfect being theology, as it seems that God must be free and God must be perfectly morally good, yet these cannot be co-realized. On the other hand, one might take this as occasion to reconsider whether divine perfection requires moral goodness: perhaps while moral goodness in the human case requires freedom, special features of the divine case make that sort of freedom unnecessary (see, for example, Bergmann and Cover 2006); or perhaps the perfection of God’s agency need not be moral perfection. (We will consider some suggestions toward this latter possibility below.)