  The crucial premise of the first argument is that God’s will is the causally necessary and sufficient condition of the existence of contingent beings. (Or, alternatively, a causally necessary condition of the existence of every contingent being and the causally sufficient condition [in the strong sense] of the existence of at least one of them. For the sake of brevity we will focus exclusively on the simpler case, however.) The argument from sovereignty can be deployed against the Trinity only if the relevant property is regarded as an attribute of each member of the Trinity rather than of the Trinity as a whole (that is, of the Trinity considered as a single concrete entity). The Western or Augustinian Tradition does not. On the contrary, the divine intellect and will are aspects of a single divine essence that subsists in three “persons” or “hypostases.” It is thus false that there are three distinct creative wills, and therefore false that there are three distinct creative wills each of which is a necessary and sufficient causal condition of the existence of contingent beings.