 What these considerations suggest is that theistic mentalism may actually be a sort of nominalism about abstract objects, in the way that Plantinga (2003: ch. 10) says Lewis’ (1986) conception of possible worlds is a sort of nominalism about possible worlds. At best, we have concrete things that play the roles of necessarily existing abstract objects. (And the theistic mentalist has a great deal more work in specifying concrete divine mental particulars such that we have all the requisite role-players among the various sorts of necessarily existing abstract objects. It is presumably not enough to say that propositions are divine thoughts and leave it at that.)