 One might respond to this sort of worry by proposing that what God commands/intends with respect to human action, God commands/intends necessarily. But this seems either to understate the divine freedom or to overstate the determination of God’s commands by reasons (Murphy 2002, pp. 83–85). More plausible is the denial of the claim that morality must exhibit the particular structure presupposed in the objection. While I think that in general the subsumption model of justification is innocuous enough—even particularists can affirm it, if they affirm even the most minimal doctrine of moral supervenience—its appeal to necessary moral states of affairs as the only proper starting point is dubious. It is not clear why the starting points for justification have to be necessary moral states of affairs, for two reasons.