 A useful analogy that may be drawn here is to the relationship between the author of a story, and the characters within it. The author does not enter into the story herself, nor does she act upon the characters in such a way as to force them to do the things they do. Rather, she creates them in their doings, so that they are able to behave freely in the world of the novel. On the traditional account, God’s relation to his creatures is similar. As creator, he is the “first cause” of us and of our actions, but his causality works in such a way that we are not acted upon, and so are able to exercise our wills freely in deciding and acting. If this is correct, then as Aquinas at least seems to suggest, God’s creative activity does not violate libertarian freedom, for it does not count as an independent determining condition of creaturely decision and action. On the contrary: assuming God’s own will is free, there is no event in heaven or earth that is independent of my deciding to attend the concert tonight, and which causes my decision. God’s creative activity does not act upon me or render me passive in any way, for it consists solely in God’s freely giving himself over to being the ground of being for me and all that I do. Accordingly, I can still display libertarian freedom. My decision is a spontaneous display of creaturely agency, free in the libertarian sense because it does not occur through event causality, and because in it I am fully and intentionally committed both to deciding and to deciding exactly as I do. There are no further legitimate requirements for libertarian freedom. There is, of course, something that cannot happen on this view: it is not possible for God’s activity as creator to be devoted to my deciding to attend the concert, and yet that I should forebear to decide at all, or decide to do something else. But that is not because if I were to try it, I would find myself in a losing battle with God’s efficacious will. It is because there is no manifestation of that will regarding my decision short of the decision itself. The impossibility that God’s will as creator and mine as creature should diverge suggests trouble because we can view what goes on either from God’s perspective or from mine. That suggests two events, and a potential conflict between them. Properly interpreted, however, the traditional view appears to call for only one event, and as far as it is concerned, all the impossibility comes to is that I cannot at once both make a decision and not make it. To be incapable of the logically impossible is not a failure of freedom, libertarian or otherwise.