Adams' theory attempts to counter the challenge that morality might be arbitrary, as moral commands are not based solely on the commands of God, but are founded on his omnibenevolence.
They don't feel bound by the pope's interpretation of doctrine or moral commands.
In the Middle Ages the Christian church attempted to enforce certain moral commands adverse to commercial transactions.
The last component in Freud's trichotomy, the superego, develops from the internalization of society's moral commands through identification with parental dictates during the resolution of the Oedipus complex.
In papal history, there was one great counterexample to the conservative reformulation of moral commands as a matter of human rights, and that was the first great reformer John XXIII, especially in his epoch-making encyclical Pacem in Terris.
Of course, while there are endless ways to describe an omnipotent god, and his various moral commands, there are a limited number of ways to state his non-existence.
Since moral commands are universal according to the theory, they will be directed at everyone.
Of course, such differences do not concern whether moral commands as such formally obligate or not, but whether specific actions are in fact morally commanded.
Ultimately, the passages that have been most helpful in describing the character of God fashion the critical lens through which readers make sense of and interpret the various and sundry moral commands contained throughout Scripture.
But when that claim of faith is thought to require a Bible that is a depository of accurate historical information, consistent content, and timeless moral commands, a Bible is actually being created, not described.
