little use against Christian theologians who are fatalists, and it will hardly convince non-Christian philosophers who, on the basis of theological fatalism, reject as unintelligible the Christian concept of God. This is not to say that theology has no place for mystery, but that such an appeal ought to be made only as a last resort after much hard thinking. Indeed, with regard to the problem of theological fatalism, I think we shall see that the saleslady was wrong: we can, without appealing to