 The supervenience account is defended by Hare (2001). Suppose that we continue to interpret supervenience intuitively as the no-difference-in-moral-properties-without-some-difference-in-nonmoral-properties thesis. We can see very quickly that the theological voluntarist has to say something more about the sort of supervenience he or she has in mind in order to present what is genuinely a theological voluntarist account of moral obligation. For suppose that one puts forward a view on which both of the following claims are true: the moral law does not depend on, nor is it identical with, God’s commands; but God necessarily commands us to follow the moral law. While it is obvious is that this not a version of theological voluntarism at all—moral obligation in no way depends on divine command—it satisfies the intuitive description of what is involved in the supervenience of the moral on the nonmoral: for there could be, on this view, no differences in moral status without some difference in divine commands. So if one is to put forward a supervenience formulation of theological voluntarism, then one will have to either be a little bit more doctrinaire about the supervenience relationship, so that it will exclude the nonvoluntarist view just described, or one will have to say more than that moral obligations supervene on divine commands. For our purposes here, they come to the same thing: that there is something more to the supervenience formulation of theological voluntarism than the claim that there are no differences in agents’ moral obligations without some differences in the divine commands that have been imposed on that agent.