 Eleonore Stump and Norman Kretzmann, probably the most prominent advocates of the atemporal eternity view, have defended the atemporal eternity approach to prophecy against Widerker’s objection (see Stump and Kretzmann 1991). They point out that most prophecies are conditional or vague, so that they leave “room” for different ways in which they might be fulfilled (400–401). If a prophecy were to be very specific, then it might actually render the action in question inevitable, they admit, but they also insist that rendering an action inevitable is not the same as making it unfree. This is because they distinguish freedom of action from freedom of will, and argue that “it is possible for an action to be inevitable and yet a free action” (403), as (for instance) when “the agent himself has a powerful desire to do the action, his will is not causally determined by anything external to him or by pathological factors within him, and the inaccessible alternatives to his inevitable action are alternatives the agent has no desire to do or even some desire not to do” (403). Trying to resolve the dispute between Widerker and Stump and Kretzmann would go beyond the scope of this article, though, so instead we will turn to the final remaining solution that has been proposed for the problem of prophecy. 