 It is fair to say that philosophers responding to these difficulties have been more concerned to preserve God’s omniscience than his sovereignty. Perhaps this is in part because philosophy is itself a matter of pursuing knowledge, so that philosophers are led to value omniscience more highly. Were we generals, say, or politicians, our priorities might be quite the opposite. In any case, most discussions of the seeming conflict between creaturely freedom and divine perfection have concentrated on the task of reconciling as far as possible the assertion that we have free will with the claim that God is all-knowing. One especially important way of doing so is to hold that God’s position with respect to time is such that unlike us, he does not have to wait for the future to unfold in order to know its contents. Such was the view of Boethius, who held that God exists entirely outside of time, in a kind of eternal present to which all that occurs in time is equally accessible (Consolation, Bk. V, pr. 6). Thus, God is able in a single act of awareness to comprehend all of history, the past and future as well as the present, just as though they were now occurring. Many philosophers have followed Boethius in this, holding that God is in no way a temporal being, but is rather the creator of time, with complete and equal access to all of its  contents.[2]  And it may well appear that on such a view God’s omniscience is restored, in that he has immediate cognitive access to everything that will ever occur. Moreover, there is no conflict with libertarian freedom, since on this account God’s knowledge of our future decisions and actions is not really foreknowledge. Rather, the vantage point from which God knows our decisions and actions is completely external to time. This makes all talk about “when” God knows about our actions pointless. He simply knows them, in a unified, timeless and unchanging act of comprehension that comprises all that ever was or will be.