 The second difficulty is that of dealing with those within the Judeo-Christian tradition of moral discourse who employed or continue to employ moral language in a way that is out of step with Adams’ analysis. Now, it is not sufficient to refute a suggested analysis of some term that users of that term have questioned or even rejected that analysis. But if we take the task of analyzing terms to be that of making explicit and systematizing the platitudes employing that term affirmed by masterful users of that term (Smith 1994, pp. 29–32), and we note that many thoughtful Jews and Christians who otherwise appear to be masterful users of the language of moral obligation have rejected, either explicitly or implicitly, the notion that an act is obligatory if and only if it has been commanded by God, then we would have some reason to doubt whether the analysis formulation of theological voluntarism is defensible.