 What is called for here is, pretty obviously, just some particular relationship of ontological dependence. It will not be that of causation, for reasons we have already examined. But neither does the defender of the supervenience view want it to be the extreme dependence of moral obligations on divine commands affirmed by the reduction formulation, on which moral obligations just are divine commands. To avoid collapse into the reduction formulation, it has to hold that moral obligations are distinct from divine commands. It can make this distinction in one of two ways. It could say that moral obligation is wholly distinct from divine command—that is, that the state of affairs its being morally obligatory to φ is not constituted even in part by God’s commanding φ-ing. Or it could say that moral obligation is only partially constituted by divine command—that is, that the state of affairs its being obligatory to φ, while not identical with God’s commanding φ-ing, includes the state of affairs God’s commanding φ-ing (and some other state of affairs besides). Let us consider each of these possibilities in turn.