Some Christian philosophers have simply rejected the stronger versions of the doctrine of original sin as incoherent. Swinburne, for instance, denies that all human beings are born guilty as a result of the sin of their first parents and argues that the condition of original sin only makes it very likely, rather than inevitable, that they will sin themselves (1989: 141–43). Other philosophers have attempted to show that even a strong doctrine of original sin can be philosophically coherent, given the right metaphysical framework. Michael Rea, for instance, draws on fission theory and the metaphysics of temporal parts to suggest a way that contemporary humans might bear responsibility for the sin of Adam by virtue of being counterparts or stages of Adam himself (2007). He also argues that a Molinist-inspired doctrine of “transworld depravity” might accomplish much of what Christians want from the traditional doctrine of original sin (2007). John Mullen (2007) also constructs a Molinist account of original sin and inherited guilt. On Molinism, God knows all the true counterfactuals of creaturely freedom, which means that God knows every free choice that every human being would make in every possible situation. According to Mullen, if it were true that every free creature would sin in an ideal, garden of Eden situation, then God could justly punish them in the actual world for what they would have done in that counterfactual world.