 Process theists were not the first to notice the problems that the Thomistic account poses for human freedom. William of Ockham, for example, despaired of explaining how God could come to know the future free decisions of the creatures (Shields 1993, 298). Luis de Molina developed the chief rival in classical theism to Aquinas’s account of the mechanics of omniscience. Molinism has been much discussed in recent literature and vigorously defended (Shields &amp; Viney 2004, 241, n. 15). Molina claims that there are true statements about what any possible creature would freely do in any situation in which that creature existed. The truth of these statements, called “middle knowledge conditionals,” is decided by neither God nor the creatures; they are simply eternally true, a kind of innate divine knowledge. Molina agrees with Aquinas that the deity knows the product of its own creative activity—called “free knowledge” (Kenny 1979, 62). Using free knowledge, in conjunction with middle knowledge conditionals, God can deduce what any actual creature will freely do. The deduction has the form: “If individual X were in situation S, then X would freely decide A” (middle knowledge conditional); and “X is in S” (God’s free knowledge); therefore, “X will freely decide A.” Molina’s theory is designed to save both the freedom of the creatures and the divine immutability and impassibility. Thus, it poses as much of a challenge to process theism as does Thomism which claims for itself the same advantages.