It is thus natural to think than an account of providence requires attributing vast knowledge to God. (For a dissenting interpretation of providence which does not require complete knowledge, see Hasker 2004.) A third motivation for including omniscience among the divine attributes derives from “perfect being theology”. Perfect being theology appeals to St. Anselm, who held that God is that than which nothing greater can be thought (Proslogion, c.1077). Anselm expands on what he means by greatness by giving the formula that “God is whatever it is better to be than not”, and he concludes that this includes such properties as making other things from nothing, being just, being happy, and being perceptive, omnipotent, and merciful. Anselm can derive omniscience from this list because he holds that “to perceive is nothing else than to know” (Anselm 1998: 90). Other exponents of perfect being theology could simply, and more directly, affirm that it is better to have knowledge than not; so having knowledge is a property that contributes to greatness. Interestingly, the first of these sources, the biblical ascriptions of great knowledge to God, together with additional passages attributing other perfections to him, as Leftow argues, license a version of the third motivation, perfect being theology. On this view, perfect being theology “simply tries to show what authoritative statements about God’s perfections entail” (Leftow 2011: 108).