 There are two things that may be said in favor of this suggestion here (see also McCann 1995 and 2005, Shanley 1998, and Grant 2010 and 2017). The first concerns libertarian free agency itself, which is often portrayed as a power by which we cause, or confer existence upon, our own actions. Such a view would not accord with Aquinas’s claim that only God can move the creaturely will in this way, and in fact it is hard to see how this portrayal of agency can be right. If I confer existence on my decision to attend the concert tonight, I must do so either through some act separate from the decision, or as an aspect of the decision itself. If it is through a separate act, the problem of freedom simply shifts its location. We have to be convinced that this act in turn receives its existence from me, and we appear headed for a vicious regress. But neither does it seem possible for me to confer existence on my act of deciding as an aspect of the act itself. For prior to the act’s appearance there is nothing to do the conferring, and once it appears, the conferral is no longer needed. So whatever agency and voluntariness consist in, it does not appear to be an ability to confer existence on our own actions. That is important, because it means that unless we can find a way to ground libertarian freedom in the creative activity of God, the decisions and actions in which it is manifested are likely to have no cause, no accounting whatever — a situation few philosophers are likely to find satisfying, and which hardly puts me in control of my act of  deciding.[7]