 The difficulty that faces the defender of the supervenience view can be framed as a dilemma. If the defender of that view holds that the state of affairs its being morally obligatory to φ is wholly distinct from God’s commanding φ-ing, then he or she is refuted by the considerations that refute the causation view. If, on the other hand, the defender of the supervenience view holds that the state of affairs its being morally obligatory to φ is partially but not wholly constituted by God’s commanding φ-ing, then there is pressure to explain why he or she does not simply affirm the reduction view, on which its being morally obligatory to φ just is God’s commanding φ-ing. Unless the defender of the supervenience view identifies the state of affairs that, in addition to God’s commanding φ-ing, makes for a moral obligation to φ, then his or her unwillingness to adopt the reduction view will look unmotivated and arbitrary.