 This problem for infallible belief about a contingent future parallels a problem for God’s knowledge of a contingent future. Though the argument for theological fatalism rests only on divine belief rather than knowledge (since the additional conditions for knowledge, beyond true belief, don’t play any role in the argument), God nevertheless wouldn’t believe without knowing. But it’s unclear what could have been cognitively available to God yesterday, when your answering the phone at 9 am tomorrow was still future and contingent, to raise his belief that T from a correct guess to genuine knowledge. Prior (1962) held this to be a further problem for premise (1), beyond the nonexistence of future contingent truths. For William Hasker (1989, 186–88), Richard Swinburne (2006, 22–26), and Peter van Inwagen (2008), who maintain (contrary to Prior) that there are future contingent truths, the impossibility of foreknowing them is the problem with premise (1). This “limited foreknowledge” view has been critiqued by Arbour (2013) and Todd (2014a), among others.