 are true. Some philosophers hold the contrary view that a subjunctive conditional of this kind is necessarily false. Why do these philosophers reject the claim that some “counterfactuals of freedom” are true? Presumably, what distinguishes a subjunctive conditional from a corresponding material conditional is that only the former expresses a strong or necessary connection of some sort between the conditions specified by the antecedent and the consequent. Seemingly, the only kinds of strong or necessary connections available in this case are relations [broadly speaking] of either causation or entailment. Consequently, it appears that the subjunctive conditional under discussion is necessarily false, since if Jessica freely decides to accept the grant [in the relevant libertarian sense], then her making that decision is neither caused nor entailed by her being offered the grant. If the foregoing line of reasoning is correct, then the notion of a true “counterfactual of freedom” is incoherent. Since Flint and Freddoso’s account of omnipotence presupposes that there are such “counterfactuals of freedom,” it can be argued that this account is incoherent.