 It turns out, then, that whether Adams’ move is enough to motivate theological voluntarism about obligation is dependent on whether there are in fact any protected reasons (or reasons of whatever structure that one thinks that authoritative dictates must give) that are not dependent on demands being made. If there are such reasons—which natural law theorists, for example, would hold—then Adams’ gambit will not work, and the theological voluntarist will have to look elsewhere for motivation to understand obligation in those terms.