(2) assumes that presentness is a metaphysically privileged status, and what events, times or states of affairs have it is constantly shifting: following current jargon, let us call views of time which hold this A-theories.  Kretzmann and others who push the argument speak as if there were also a unique universal present, but this is inessential: if due to relativity we were to say that there are different nows in different places, an omniscient God would have to know what time it is now at all of them.  Some responses to the argument deny this assumption: Helm (1988), for instance, suggests that all temporal truths can be expressed by wholly tenseless propositions, though he also notes that if one finds this unacceptable, he would be content with the claim that for every tensed proposition there is a tenseless one that reports the same fact.