 Interestingly enough, from this claim concerning the necessary efficaciousness of divine volition, Malebranche immediately infers “[w]e must therefore say that only His will can move bodies if we wish to state things as we conceive them and not as we sense them” (OCM II 313/Search 448). This is a problematic move, as we have already seen in our discussion of al-Ghazālī. For to accept that divine power is unique in its necessary efficaciousness need not itself imply that God is the only cause. Many a theist would grant that creaturely causes lack necessary efficaciousness on the very grounds that Malebranche had presented, but still argue that this does not mean that they lack causal powers. Divine concurrentists, for instance, typically argue that all secondary causation requires divine concurrence, such that the creature’s powers in themselves are never sufficient to bring about an effect, and that God’s power is such that he could always override the causal contribution of the creature and bring about a contrary effect. Despite such concessions, divine concurrentists nonetheless affirm the causal activity of the creature in producing the effect when the effect is concurrently produced. What Malebranche needs to establish, then, is the claim that causation just is necessary efficaciousness, and the pressing question for Malebranche is how he can defend this claim.