Internet of Encyclopedia of Philosophy gets Middle Knowledge Wrong

From here:

Middle knowledge is so named because it comes between natural and free knowledge in God’s deliberations regarding the creative process. According to the theory, middle knowledge is like natural knowledge in that it is prevolitional, or prior to God’s choice to create. This, of course, also means that the content of middle knowledge is true independent of God’s will and therefore, He has no control over it. Yet, it is not the same as natural knowledge because, like free knowledge, its content is contingent. The doctrine of middle knowledge proposes that God has knowledge of metaphysically necessary states of affairs via natural knowledge, of what He intends to do via free knowledge, and in addition, of what free creatures would do if they were instantiated (via middle knowledge). Thus, the content of middle knowledge is made up of truths which refer to what would be the case if various states of affairs were to obtain.

IEP (bold emphasis mine)

Given the theory of middle knowledge, the content of what is known by middle knowledge is not contingent.

The author conflates (i) the contingency of the actualization of a possible world that includes a particular object of middle knowledge, (a counterfactual of creaturely freedom), with (ii) the necessity of the abstract propositional content of a counterfactual that contemplates what would be the case if (a) a particular moral agent were to be instantiated and (b) “various states of affairs were to obtain.” If middle knowledge is true, the wouldness of the abstract propositional counterfactual pertains to what is necessarily true regardless of whether the agent in the context of the relevant states of affairs physically obtains through actualization or not. (Not so with Christian compatibilism.)

In other words, if p is true:

p = If person S were in state of affairs C, S would freely A

then, p is true whether S and C obtain through actualization or not. The alleged contingency of S’s free choice cannot falsify the necessity of p, if p is an object of middle knowledge.

Infeasible worlds can include God’s knowledge of contingent truths that are outside God’s free determination and also not a reflection of God’s being. They are worlds that are “narrowly logical” while metaphysically impossible to actualize. Infeasible worlds are a product of semantic sophistry, an invention often used to park might-counterfactuals that are not would-counterfactuals. (They’re also sometimes unwittingly implied when trying to defend untenable doctrines like the peccability of Christ and hypothetical universalism. They’re irrelevant worlds that are not broadly logical.)

But for our purposes, given Molinism, if A would be freely chosen by S given C in one feasible (actualizable) world, that counterfactual would be the case in all feasible worlds. Yet that would make the counterfactual a necessary truth (on middle knowledge terms), though its actualization would be contingently true. Although within Molinism S “might” (and therefore “might not”) choose A given state of affairs C, if S would choose A in C, then the knowability of the would-counterfactual must entail the necessary truth bearing proposition of the counterfactual, one that would be true in abstract propositional form in all actualizable worlds. After all, if that were not the case, then knowing state of affairs C (and the workings of S) would not provide the grounding God needs in order to know the counterfactual that, A would be freely chosen by S under circumstance C. More can and has been said. So, nuff said.