  The problem of free will and divine foreknowledge is familiar: if God's foreknowledge is infallible, then future events, including the actions of human beings, all happen of necessity; on the other hand, if future events,including the actions of human beings, could occur otherwise, then God's foreknowledge would fallible. William denies both propositions. With regard to the first he offers two arguments. He claims that God foresees the whole range of possible choices and infallibly foreknows which option free creatures will choose (Sen 237; 238). The event itself is not necessary; in fact, God infallibly foresees that the event is not necessary. He then adds an interesting claim about future contingent propositions: they are determinately true or false, but it is the infallibility of divine foreknowledge that makes them so. The future event itself which the proposition is about does not yet exist and is indeterminate (eventus rerum de quibus agitur indeterminate) (Sen 238.36). William seems to hold both that the future is indeterminate and that God's foreknowledge is determinately true or false.