 Perhaps the greatest strength of the epistemic account is that it may avoid the central problem of Molinism: the question of how the conditionals in question can be grounded, and grounded in such a way that God can know them independently of his decision to create. If epistemic principles are necessary truths, then God can know a host of epistemic conditionals simply on the basis of his knowledge of necessary truths. One problem with the epistemic account is simply the question of whether there really are sufficient true epistemic conditionals for God to come to know enough about what free beings will do with their freedom to generate a whole history of the world. Perhaps the profoundest problem for this view, however, is the question of the infallibility of divine foreknowledge. It is a key feature of the view that the reasoning from antecedent to consequent licensed by the epistemic conditionals is the sort involved in ordinary judgments of knowledge, and so is defeasible (subject to overturning by further information) and fallible. But surely God’s knowledge cannot be defeasible and fallible. Kvanvig’s solution to this problem is to argue that once the divine course of suppositional reasoning reaches completion and describes a full possible world, it transforms from fallible and defeasible to infallible and indefeasible precisely because of its completeness; there are no further pieces of information that God could learn which would undermine the reasoning (an internal defeater) or put God into a Gettier situation (an external defeater). But it is hard to intuitively reconcile Kvanvig’s solution here with the reality that all of this reasoning is merely suppositional and each step on its own is fallible; couldn’t it turn out to be mistaken at some point once the suppositions are made reality and the divine fallible reasoning collides with what actually happens? (See Kvanvig 2011 and Hasker 2016 for discussion of these objections.)