 Part of the answer lies in the fact that even if my act of deciding to go to the concert tonight has its existence grounded in God’s creatively willing that I so decide, it is still I who act, still I who decide. God’s willing that I decide as I do does not make my decision God’s. Indeed, if it did, if my decision were predicated of God rather than me, his will would fail to achieve its object. But it is not possible for God’s will to be frustrated, as long as what he wills is consistent. So regardless of what we may think of the traditional view’s contention that divine sovereignty and creaturely freedom are fully compatible, that view does not take the operations of our will, or the actions founded upon them, away from us. They remain our own. Consequently, any sin they involve remains ours also. Thus, if I decide sinfully to go to the concert tonight — if, say, I am neglecting duties I know should take priority — the sin is mine, not God’s. If he is to be faulted, it must be for some other reason. It should be noted, moreover, that God’s position in this respect is not much different from what it is on the Molinist account. True, that view takes certain things out of God’s hands. Whether I would decide to go to the concert in the circumstances in which I will find myself tonight is not, according to Molinism, up to God. But it is up to him whether I shall be created in those circumstances, and indeed whether I shall exist at all. On both views, God knowingly and willingly creates a world in which rational creatures sin. The difference is that on the traditional view God does have complete control: he can create any possible world, and he is as much involved as creator in those acts in which we sin as he is in any others.