  One recent development in analytic ethical theory has been a revival of divine command theory parallel to the revival of natural law theory that I have already described. A pioneer in this revival was Philip Quinn's Divine Command and Moral Requirements (1978). He defended the theory against the usual objections (one, deriving from Plato's Euthyprho, that it makes morality arbitrary, and the second, deriving from a misunderstanding of Kant, that it is inconsistent with human autonomy), and proposed that we understand the relation between God and moral rightness causally, rather than analyzing the terms of moral obligation as meaning ‘commanded by God’. Though we could stipulate such a definition, it would make it obscure how theists and non-theists could have genuine moral discussion, as they certainly seem to do. Robert M. Adams, in a series of articles and then in Finite and Infinite Goods (1999), first separates off the good (which he analyzes Platonically in terms of imitating the ultimate good, which is God) and the right. He then defends a divine command theory of the right by arguing that obligation is always obligation to someone, and God is the most appropriate person, given human limitations. John Hare, In God and Morality (2007) and Divine Command (2015), defends a version of the theory that derives from God's sovereignty and defends the theory against the objection that obedience to divine command itself requires justification. He also compares Christian, Jewish and Muslim accounts of divine command. Thomas L. Carson's Value and the Good Life (2000) argues that normative theory needs to be based on an account of rationality, and then proposes that a divine-preference account of rationality is superior to all the available alternatives. An objection to divine command theory is mounted by Mark Murphy's An Essay on Divine Authority (2002) and God and Moral Law (2012) on the grounds that divine command only has authority over those persons that have submitted themselves to divine authority, but moral obligation has authority more broadly. William Wainwright's Religion and Morality defends the claim that divine command theory provides a more convincing account of moral obligation than any virtue-based theory, including Zagzebski's divine motivation theory, discussed earlier. Finally, C. Stephen Evans, in Kierkegaard's Ethics of Love: Divine Commands and Moral Obligations (2004) and God and Moral Obligation(2013) articulates both in Kierkegaard and in its own right a divine command theory that is argued to be superior to all the main alternative non-theist accounts of the nature and basis of moral obligation.