  To address this concern, two considerations are in order. First, from a historical point of view, it is crucial to keep in mind that the account of Divine concurrence was defended by Scholastic authors (from Aquinas to Suárez) as an antidote to (medieval) occasionalism and as a way of preserving the causal efficacy of secondary causes without denying God’s constant involvement in nature (e.g. Sangiacomo 2016). Despite appearances, thus, the claim that God is directly involved in the operations of his creatures does not entail by itself a commitment to the (stronger) claim that God is the sole cause responsible for those operations. Second, from a more theoretical point of view, in order to reach this stronger claim, one needs to rule out the possibility that creatures make any genuine causal contribution to the causal process. La Forge argues that this is in fact the case for bodies, which (given how the physical world works) cannot have any causal powers. However, this is not the case for human minds, which (given how minds work) do have a genuine active role to play in their operations.