 So the only hope for the supervenience formulation is to hold that God’s commands are proper parts of moral obligations: for if those commands are identical with moral obligations, then the supervenience view collapses into the reduction view, and if moral obligations are wholly distinct from divine commands, then the supervenience view fails for the reasons that the causation view fails. There are, however, serious difficulties for this partial constitution version: in particular, if one is committed to saying that God’s commanding φ-ing partly constitutes its being morally obligatory to φ, it is hard to see what state of affairs the theological voluntarist would be tempted to say is also necessary for moral obligation to be fully constituted. Obviously this other state of affairs cannot be one that involves moral obligation, on pain of circularity. (So, the theological voluntarist cannot say that its being morally obligatory to φ just is the complex state of affairs consisting both of God’s commanding φ-ing and its being morally obligatory to do what God commands.) Further, in order to remain faithful to the basic idea of the supervenience version, we would have to say that any state of affairs that is held to constitute its being morally obligatory to φ along with God’s commanding φ-ing must be a state of affairs that is certain to obtain if God’s commanding φ-ing obtains. Otherwise, it might be the case that its being morally obligatory to φ does not supervene on God’s commanding φ-ing, for there would be two possible worlds, in both of which God’s commanding φ-ing obtains, but in only one of which does its being morally obligatory to φ obtain. This runs contrary to even the basic idea of the supervenience view, on which there are no differences in moral obligations without a difference in divine commands. 