At the heart of Molinism is Middle Knowledge (MK), God’s knowledge of true counterfactuals of creaturely freedom (CCFs) – i.e. God’s knowledge of what creatures would freely do under all sets of circumstances. Now, of course, Augustinians also believe that if there are CCFs, then an omniscient God must have knowledge of them. However, unlike Molinists, Augustinians maintain that such divine knowledge is only possible if causal determinism is true, which eliminates a need for middle knowledge – a knowledge of truth that cannot be appropriated either under God’s natural or free knowledge. (As I argue here, and more fully developed here, Augustinians should ground such counterfactuals in God’s free knowledge of what he would determine and not in God’s natural knowledge of what is necessary or possible.)
If God (eternally) knows that I would freely type this post under C conditions, then it is true that I would freely type this post under C conditions (otherwise God would and could not know it). For the Molinist, the truth that I would freely type this post exists without any truth-maker – a determining source of the propositional truth bearer: Ron would type Molinism post under C conditions. (Let that sink in, that MK contemplates some truths exist without anything to make them true.) That is because Molinists deny that free choices are causally determined. By denying causal determinism in this way, Molinist are unable to “ground” the eternal truth value of counterfactual freedom. Nothing or nobody makes CCFs eternally true. Molinists deny that God determines the truth value of CCFs and they also (rightly) deny that free moral agents retroactively cause eternal truth values after having chosen in time (or in another possible world). Consequently, Molinists admit that God knows certain truths that they believe are neither necessary nor freely and divinely determined. These truths are simply there, eternally existing alongside God and his divine will, (which, as I argue here and more forcefully here, would make such would-counterfactuals necessarily true in all feasible worlds as opposed to contingently true). Like eternal holiness and the eternal divine will to send the Son, CCFs are uncreated abstract entities, not unlike divine attributes or God’s good pleasure. Obviously, such a philosophical construct denies the historic Christian faith by implicitly denying that God alone is from everlasting and the ultimate source of all things visible and invisible. It smacks at Dualism.
Another problem with Molnism is that it operates under the philosophical notion that creaturely freedom entails libertarian freedom. Libertarian freedom, or as it is often referred – libertarian free will (LFW), is a philosophical position that entails that free will is incompatible with causal determinism. We are asked to believe that for a choice to be free, it truly might not occur under the same exact circumstances in which it truly would occur. Therefore, God would somehow have to know that free choices would occur even though they truly might not occur. The problem with such a musing about metaphysical contingency is that God would know contrary truths, which is logically impossible! As long as it is true that I might (and might not) type this post, it remains false that I in fact would type this post. In which case, God could not know I would type this post, which limits God’s exhaustive omniscience.
Aside from the fact that LFW cannot be derived from Scripture – yet divine causal determinism can, LFW is too ambitious of a Christian position. For to subscribe to LFW is to affirm a species of theological dualism. Also, if taken to its logical conclusion, LFW leads to Open Theism, a heresy that limits God’s divine omniscience.