Molinism -- the view that God knows not only what free creatures do, will do and could do, but also what they would (freely) do in every possible circumstance -- is a popular view among contemporary Christian philosophers. William Lane Craig uses it to account for such things as the compatibility of the inspiration of scripture and human free will, the compatibility of freedom and foreknowledge, and the compatibility of a semi-exclusivist account of soteriology with the fact that many will never hear the gospel and will be damned. And it's arguable that Alvin Plantinga requires molinism for the success of his famous free will defense against the logical problem of evil (although some, such as Swinburne, deny this. Kenneth Perszyk argues that Plantinga's free will defense is doubtful with or without molinism).
Two common criticisms of molinism (cf. R. Adams, Hasker, et al.) are that (i) it leaves the counterfactuals of human freedom without a metaphysical grounding, and that (ii) molinism involves a vicious explanatory circularity. However, "star" metaphysician and Christian philosopher Dean Zimmerman (Rutgers) has a huge (90 page) paper coming out (in a collection in honor of Robert Adams), and it offers a critique of molinism that's wholly independent of these two criticisms. It's also persuasive. If he's right, then philosophers like Craig will have to look elsewhere to solve the problems mentioned above.
Here's a link to the paper.
P.S., Dean Zimmerman is one of my favorite contemporary metaphysicians. See his stuff on material composition, David Lewis' global supervenience thesis, his stuff on the A-theory of time, and his stuff on the metaphysics of gunk (I know, funny philosophical jargon).