 With only these initial points, there can be no resolution, and so defenders of these two formulations of theological voluntarism have sought other argumentative routes. One might try to reduce (2) to absurdity. One who is rational does not intend what one knows will not happen; and, on the orthodox conception of God, God is both rational and omniscient. This entails that God will never intend something that will not happen. If obligation arises from divine intentions, though, then no obligations will ever be violated. Since this is absurd, one should prefer (1) over (2). But defenders of (2) have a plausible response. First, defenders of (1) are in no better a position than defenders of (2). For it is a sincerity condition on the giving of commands that the commander intend that the commanded perform the action; and so if this objection reduces (2) to absurdity, the only way that the defender of (1) can avoid having his or her position reduced to absurdity is by holding that God is not necessarily sincere. Second, the notion of intention admits of various readings, and there is a reading of intention suitable for theological voluntarism that does not have the untoward result that no created rational beings could ever act contrary to a divine intention. It is standard to distinguish between God’s antecedent and God’s consequent will: God’s consequent will is God’s will absolutely considered, as bearing on all actual circumstances; God’s antecedent will is God’s will considered with respect to some proper subset of actual circumstances. (To use an example of Aquinas’s, one drawn from the discussion in which the distinction between antecedent and consequent will is made [Summa Theologiae, Ia, Q. 19, A. 6]: while in one way God wills that all persons be saved, in another way God does not will that all be saved; indeed, God wills that some persons be damned. What makes this coherent is that the sense of willing in which God wills that all be saved is antecedent: prior to a consideration of all of the particulars of persons’ situations, God wills their salvation; but in light of all of the particulars of persons’ situations—including the circumstance that some persons have willingly rejected friendship with God—God wills their damnation.) So while there is a sense in which it is true that all that God intends must come to pass, this sense is that of consequent intending rather than antecedent intending. On (2), then, one can say that the theological voluntarist holds that obligation depends on certain of God’s antecedent intentions. (See also Murphy 1998, pp. 17–21.)