 Aquinas’s intellectualism builds on but differs from Augustine’s (see Stump 2001). Jonathan Edwards appears to have a different sort of intellectualist account. On Edwards’s view, the will must follow its strongest motivation (Crisp 2005: 41), which is an output of the intellect. And more recently, Alvin Plantinga also endorses an intellectualist account. He suggests that while primal sin involves both affective and intellectual elements, it must originate with “an intellectual defect; it must be by way of somehow acquiring a false belief” (Plantinga 2000: 211). In other words, there must be a “prior intellectual fault” (Plantinga 2000: 212) before any affective failure.