 It should be pointed out that in giving this response, proponents of the free will defense are making an important assumption about the relationship between God’s will as creator and ours as creatures — namely, that God’s will operates in the same way natural causes do. That is, his fiat as creator counts as an independent condition or event, which causes the occurrence of what he wills in just the way natural causes produce their effects. So if, as creator, God wills that I decide to attend a concert this evening, then my decision to do so is causally determined, just as it would be had I been driven to it by an insatiable desire for Beethoven. Otherwise, we would not have a violation of the criterion for libertarian free will given earlier. Now we shall eventually see that this model of the relation between God’s will and the world is at best unlikely, but let us suppose for now that the theist’s answer to Mackie’s complaint stands. Is the free will defense then successful? Again, it seems not, for the antitheist can still raise two complaints, and these amount to two challenges that any theory of providence which desires to avail itself of the free will defense must overcome.