It is somewhat controversial exactly what Augustine’s own response to this argument is (in his formulation it is foreknowledge of a sinful action and not foreknowledge of human actions more generally). An influential interpretation has been given by Rowe (1964) and criticized by Hopkins (1977), who both think that Augustine denies premiss (2) on the grounds that human actions may be free even if they come about by necessity. An alternative interpretation has been defended by Wierenga (1989: 60–63), who thinks that Augustine only explicitly argues against the conclusion of the argument. In any event, it is clearer that Augustine denies the conclusion than that he identifies a flaw in the argument. Boethius, on the other hand, accepts the argument but denies that omniscience includes foreknowledge. Instead, God’s perspective is that of eternity, that is, “the complete possession all at once of illimitable life”. In other words, God sees everything that ever happens all at once, so he does not, strictly speaking, know things ahead of time. (For a more recent defense of this view, see Stump and Kretzmann 1981.)