 It may seem obvious that neither can survive: that once the operations of creaturely wills are subordinated to God’s will, libertarian freedom disappears, and with it any hope of absolving God of moral evil. But at least where freedom is concerned, traditional theology asserts the opposite. Augustine, for example, held that God moves our wills, working in us both to will and to do of his good pleasure, as scripture says (Phil. 2:13). Yet he insists that this does not diminish our freedom, for if it did we would not be told in the same passage to work out our salvation in fear and trembling (On Grace and Free Will, 750). Similarly, Thomas Aquinas maintains that all of our doings, even those in which we sin, are on a par with the rest of creation in having God as their first cause. Only the defect of those actions which is their sinfulness derives from us. Sin, he says, is like limping, in which the defective motion arises from the crookedness of the limb, rather than the power of locomotion that impels it (Summa Theologica I-II, Q. 79, Art 2). Like Augustine, moreover, Aquinas sees no conflict between God’s activity as creator and ours as free creatures. On the contrary: he holds that God’s activity as first cause is actually the cause of our freedom, since he moves us in accordance with our voluntary nature (Summa Theologica I-II, Q. 18, Art 1, ad 3). What to make of these suggestions is, however, less than clear. In Augustine’s case it may be argued that his later writings abandon any earlier flirtation with libertarian ideas, so that the notion of freedom endorsed in the passage referrred to above is in fact a version of what today is known as compatibilism (Baker 2003). With Aquinas, however, the situation is less clear (Stump 2003, ch. 9). Much turns on how it might be possible for God to move us in a way that is truly consistent with our voluntary nature, where “voluntary is taken to signify libertarian freedom”. And it has to be said that Aquinas offers little by way of explanation. There is, however, an interesting suggestion in the Summa Contra Gentiles, where Thomas maintains that if the will were moved by an external principle as agent, the movement would be violent, and then proceeds to the conclusion that God alone is able to move the creaturely will as agent without violence, since he alone is the cause and sustainer of its being, and thus is able to move it from within (Book III, Ch. 88).