 This argument for theological fatalism is better than the standard argument if a purely temporal necessity is problematic. The second premise of the above argument is only the principle that the past is unpreventable, not a questionable premise that the past has a special kind of necessity distinct from the causal structure of the universe simply in virtue of being past. But since the unpreventability of the past is not a form of necessity in the formal sense, then the transfer principle licensing the crucial inference to (4) is not a transfer of necessity. Unlike the transfer of temporal necessity principle in our original argument, it is not a variation of an axiom of logic, and is far from indisputable. This suggests that the idea of the necessity of the past may be confused. On the one hand, we have inherited from Ockham the idea that the past has a kind of necessity for which we can formulate an analogue of the formal principles of logical necessity. But the intuitions supporting such a form of necessity are largely intuitions about causability, and the modalities of causability/non-causability do not parallel necessity, possibility, and impossibility. If this is correct, then if there is a true transfer of causability or non-causability principle, it is not because it is like logical necessity in its formal structure. The problem, then, is that the fatalist argument needs a kind of necessity that the past has and which is also transferred to the future via a valid transfer of necessity principle. In section  5  we will look at how this is a general problem that extends beyond the issue of fatalism.