 Note that the above objection is not based on the claim some have made, that subjunctives of freedom lack truth values, or that their truth is not properly grounded (R.M. Adams 1977; Hasker 1989). That may indeed be a problem for some subjunctives of freedom, but it is not a problem for C &gt; p. On the usual understanding, a subjunctive of freedom counts as true provided that, among worlds in which its antecedent is satisfied, there is at least one in which the consequent is satisfied as well, and which is more similar to our world than any in which the consequent is not satisfied. Now no world can be as similar to the actual world as that world is to itself, and we are assuming that C and p are true in the actual world. Accordingly, C &gt; p must be true as well. The only way to avoid this outcome is to deny that propositions like p — that is, propositions which describe future free decisions in the actual world — have truth values, and we have already seen that this will not do. So C &gt; p is perfectly well grounded. The problem is only that it is not grounded in the way it needs to be to serve as middle knowledge. It is not grounded independently of God’s or my free decisions. In light of this, we can only conclude that the Molinist effort to reconcile creaturely freedom with God’s omniscience and sovereignty as creator fails. We have yet to see how God can know as creator what decisions and actions his creatures will engage in, while at the same time upholding the idea that those decisions and actions are manifestations of libertarian freedom.