The final chapter considers four possible objections. The first is that any model of divine action in which God directly acts improperly treats God as merely one more efficient cause among many. The second objection applies to the family of views of which mine is a part. Critics believe that such models allow for too much freedom on God’s part. The third is a standard Humean criticism aimed at theistic explanations, whether they involve divine action or not. The final objection is an old problem for decretalist interpretations of the laws of nature: occasionalism. Does this model of divine action entail that God is ultimately the cause of all events?