 There are criticisms of the idea that God is timeless (Wolterstorff 1982). But even if the Boethian position is correct on this score, the usefulness of this means of reconciling divine omniscience and human freedom is highly questionable. The difficulty is that in order for God to exercise full providence over the world, he needs to know as creator how the decisions and actions of creatures with libertarian freedom will go. It is hard to see how that is possible on the Boethian view, for even if God is outside of time, his activity as creator is still ontologically prior to the activities of free creatures on this account, whereas his knowledge of those activities is posterior to them. Thus, it seems impossible that God’s creative will could be guided by his knowledge of our actions, even if, from his timeless perspective, such knowledge is finally available to him. If this is correct, then even the Boethian God runs an immense risk in creating the world. He can only hope that we will use our freedom justly and wisely, perhaps making some allowance for the possibility that we will not, but otherwise simply trusting in the outcome. So although God’s omniscience may be restored by placing him outside of time, he is in no way empowered by it. (Whether the Boethian God’s simple foreknowledge grants any providential advantage at all is a matter of dispute, but undeniably the Boethian God must run significant risks in creating the world. For an entry into the debate, see Hunt 2009, Hasker 2009, and Zimmerman 2012.)