 Adams’ maneuver in the face of these difficulties was to move from the analysis to the reduction version of theological voluntarism. He decided that the meaning of the term ‘morally obligatory’ was common to theists and nontheists. There is a common concept of the morally obligatory, a common concept that makes possible substantive agreement and disagreement between theists and nontheists. This common concept is neutral between theism and nontheism. But, following the now standard Kripke-Putnam line, Adams affirms that there are necessary a posteriori truths, among which are included property identifications. He argued that the property being wrong is identical to the property being contrary to the commands of (a loving) God because the property being contrary to the commands of (a loving) God best fills the role assigned by the concept of wrongness (Adams 1979a, pp. 133–142; see also Adams 1999, pp. 252–258). By conceptual analysis alone we can know only that wrongness is a property of actions (and perhaps intentions and attitudes); that people are generally opposed to what they regard as wrong; that wrongness is a reason, perhaps a conclusive reason, for opposing an act; and that there are certain acts (e.g. torture for fun) that are wrong. But given traditional theistic beliefs, the best candidate property to fill the role set by the concept of wrongness is that of being contrary to (a loving) God’s commands. For that property is an objective property of actions. Further, given Christian views about the content of God’s commands, this identification fits well with widespread pre-theoretical intuitions about wrongness; and given Christian views about human receptivity to divine communication and God’s willingness to communicate both naturally and supernaturally, God’s commands have a causal role in our acquisition of moral knowledge (Adams 1979, p. 139; see also Adams 1999, pp. 257).