 In any event, Arminians and universalists both regard an acceptance of proposition (1) as essential to a proper understanding of divine grace. Could God truly extend grace to an elect mother, they might ask, by making the baby she loves with all her heart the object of a divine hatred and do this, as the Augustinians say was done in the case of Esau, even before the child was born or had done anything good or bad? As the Arminians and the universalists both view the matter, the Augustinians have embraced a logical impossibility: the idea that God could extend a genuine love and compassion to one person even as God withholds it from some of that person’s own loved ones. They therefore reject the doctrine of limited election on the ground that it undermines the concept of grace altogether. Where they disagree, of course, is over the issue of whether the objects of God’s love can resist his grace forever. Whereas Arminians hold that, given the reality of free will, we humans can, if we so choose, resist God’s grace forever, universalists tend to believe that, even though we can resist God’s grace for a while, perhaps even for a substantial period of time (while mired in ignorance and ambiguity), we cannot resist it forever. So the issue between these two camps, the Arminians and the universalists, finally comes down to the question of which position has the resources for a better account of human freedom and of God’s respect for it (see, for example, the exchange between Walls 2004 and Talbott 2004). Or, to put the question in a slightly different way, which position, if either, requires that God interfere with human freedom (or human autonomy) in morally inappropriate ways? As the following section should illustrate, the answer to this question may be far more complicated than some might at first imagine.