 In De Interpretatione, chapter 9, Aristotle had bequeathed a difficult problem to the medieval debate about divine foreknowledge. His contention that in order to avoid attaching necessity to all events, propositions about future events were not yet true or false seemed either to deny to God the possibility of knowing the future or to rule out the contingency of events. Boethius had provided a response that held until the fourteenth century, but after Scotus subjected his response to a severe critique, new discussion of the Aristotelian three-valued logic appeared. Campsall distinguished between propositions about the past and present that were “determinately true or false” and propositions about the future that were “indeterminately true or false.” Holkot adopted this way of modally dividing up determinations of truth and falsity: