 Neither Whitehead nor Hartshorne addresses Molinism, but process metaphysics provides resources for a number of criticisms (Shields &amp; Viney 2004, 225–233). One objection is that Molinism endows God with an innate knowledge of an elaborate set of contingent truths which have no explanation. Yet, contingent truths are precisely the sorts of truths for which we legitimately seek explanations—indeed, this is one of the marks of contingency (Hartshorne 1962, 74). A related problem is that the distinction between the possible and the actual is finessed. It is common to refer to what an actual individual would do in a certain circumstance, for one can speak of that individual’s dispositions and character as so far formed. To refer to what a possible individual would do is entirely different. Possible individuals are either fictional (like Sherlock Holmes) or they are tied to the creative powers of the actual world (like a child yet to be conceived). The properties of fictional characters are defined by someone’s imagination and so there is no fixed truth about what they would do. Arguably, persons yet to be conceived can only be said to have the properties that link them to the reproductive potentialities of actual persons. Thus, most babies have the capacity to grow up to become parents themselves. What may the first child (call it Chris) of a particular newborn (call it Kim) be like? The most that can be said with certainty is that half of Chris’s chromosomes will be inherited from Kim. To speak informatively about what Chris would do under any given circumstances presupposes uncountable human decisions and years of development beyond Kim’s own childhood.