  In his additional approach, Damian purposefully put forward ideas that he knew were problematic. For if it is true that God cannot undo what has been done, there must be something wrong in any argument that seems to prove that he can. To save the faithful among the readers from too much bewilderment, Damian suggests that the additional consideration that he presents is principally of a grammatical nature. Namely, he points out that when we speak about God’s ability to bring it about that what has been done, has not been done, the expression “He can (potest) do it” is appropriate for speaking of the eternal God; from our temporal point of view, “He could have (potuit) done it” is the appropriate way of expressing it (619A–C). If we follow this lead, the statement that God can undo what has been done collapses into the statement that God could have chosen to make the past different from what it actually was (Remnant 1978; Moonan 1980; Holopainen 1996, 42). Of course, this is not changing the past properly speaking. What Damian assumes here is that God could have chosen a different providential plan, not that God could make changes in the providential plan that he has actually chosen.