 Consider first the normativity of morals. Both theists and nontheists have been impressed by the weirdness of normativity, with its very otherness, and have thought that whatever we say about normativity, it will have to be a story not about natural properties but nonnatural ones (cf. Moore 1903, section 13). John Mackie, an atheist, and George Mavrodes, a theist, have both drawn from this the same moral: if there is a God, then the normativity of morality can be understood in theistic terms; otherwise, the normativity of morality is unintelligible (Mavrodes 1986; Mackie 1977, p. 48). As Robert Adams has suggested, given the serious difficulties present in understanding moral properties as natural properties, it is worthwhile taking seriously the hypothesis that morality is not just a nonnatural matter but a supernatural one (Adams 1973, p. 105). For the standard objections against understanding normativity as a nonnatural property concern our inability to say anything further about that nonnatural property itself and about our ability to grasp that property (see, e.g., M. Smith 1994, pp. 21–25). But if morality is to be understood in terms of God’s commands, we can give an informative account of what these unusual properties are; and if it is understood in terms of God’s commands, then we can give an informative account of how God, being the creator and sustainer of us rational beings, can ensure that we can have an adequate epistemic grasp of the moral domain (Adams 1979a, pp. 137–138).