 The other issue that occasionalism addresses is one that concerns how divine causality relates to natural causality, or as Alfred Freddoso has put it, “the general problem of divine action in nature” (Freddoso 1994, 131–5). The problem, as Freddoso notes, consists of the following questions: if God ultimately is the first and direct cause of everything, including whatever occurs and exists in nature, can there be any causal activity on the part of creatures?; and if there is secondary causation, how does this causal activity fit in with God’s causal activity? In response to these questions, historically, three positions have appeared: “conservationism,” “concurrentism,” and “occasionalism.”