 Leibniz wants to reconcile continual creation with creaturely causal power and activity in order to defend concurrentism, and now we can see that a promising answer (at least as a way of understanding Leibniz) is to understand continual creation as a kind of emanation. Emanation seems compatible with God’s “continual creation” (that is, immediate and direct causal influence on and continual production of all things) and the power, activity and so (relative) autonomy of created substances. In other words, continual creation need not be understood as an occasionalist doctrine. But in what sense precisely are created substances genuine causes? What grounds the causal power, activity, and (relative) autonomy of creatures? We need to gain a better sense of Leibniz’s account of intrasubstantial or immanent causality.