 According to Scotus, God of course is aware of all contingent propositions. Now God gets to assign the truth values to those propositions. For example, “Unicorns exist” is a contingent proposition. Therefore, it is up to God’s will whether that proposition will be true or false. The same goes for contingent moral propositions. Take any such proposition and call it L, and call the opposite of L, not-L. Both L and not-L are contingent propositions. God can make either of them true, but he can’t make both of them true, since they are contradictories. Suppose that God wills L. L is now part of the moral law. How do we explain why God willed L rather than not-L? Scotus says we can’t. God’s will with respect to contingent propositions is unqualifiedly free. So while there might be some reasons why God chose the laws he chose, there is no fully adequate reason, no total explanation. If there were a total explanation other than God’s will itself, those propositions wouldn’t be contingent at all. They would be necessary. So at bottom there is simply the sheer fact that God willed one law rather than another.