  This view obviously faces a number of difficulties. For our purposes, the most pressing one is that it seems to undercut Leibniz's solution to the holiness problem based on permission. For if the above proposition is true because God wills that it be true, then it would seem that God wills that Peter sin, and if he wills that Peter sin, he cannot merely permit it, in light of condition (1) of the definition of permission given above. Consequently, it appears that Leibniz must abandon his initial answer to the question of “what makes conditional future contingents true” and adopt the alternative answer.