 Williams replies that divine mental tokens are needed “to explain why a divine person’s mental act is directed at (among all possible propositions) the proposition it is directed at” (Williams 2020, 115). Williams denies that ambiguity is always an imperfection of a language, and urges that there is nothing objectionable about divine Persons using mental tokens that can be used to express various propositions (110–1). About Hasker’s allegation that the theory mis-counts the mental acts of the Persons, Williams says that to the contrary, we should see but one mental act here, though we should keep in mind the Persons’ background knowledge about who will become incarnate, which provides the contexts relative to which the one token mental sentence means different things. Moreover, “Why posit several mental acts here, when one mental act will do the same explanatory work?” Finally, Williams clarifies that the necessary sharing of divine acts does not apply to “internal divine productions”, such as the Father’s eternal generation of the Son (111–4, 115–6).