 The causal view that is a version of (2) (that is, that its being obligatory for A to φ depends causally on God’s willing that A φ) should be distinguished carefully from the causal view that is a version of (3) (that is, that its being obligatory for A to φ depends causally on God’s willing that it be obligatory for A to φ). The causal formulation of (3) has at least some plausibility as a result of God’s sovereignty and omnipotence—though it is in the end unclear why we should move from the claim that God is the ultimate source of all being to the claim that, for all deontic states of affairs, God’s willing that that deontic state of affairs obtain is the immediate, total, and exclusive cause of its obtaining. Most of us would not, after all, find intuitively compelling a move from the claim that God is ultimate source of all being to the claim that, for all physical states of affairs, God’s willing that that physical state of affairs obtain is the immediate, total, and exclusive cause of its obtaining. (That view is ‘occasionalism’, and occasionalism is a distinctly minority view even among theists; see Murphy 2011 (pp. 140–142) for a comparison between theological voluntarism and occasionalism.) The causal view as an instance of (2), though, seems to have even less in the way of argumentative support. Why would one think that God’s intending that A φ is an immediate, total, and exclusive cause of a deontic state of affairs’ obtaining? In the absence of some evidence for such a connection, it is hard to see why one would be attracted to this formulation of theological voluntarism.