 One of the tools philosophers use in their investigation into divine attributes involve thought experiments. In thought experiments, hypothetical cases are described—cases that may or may not represent the way things are. In these descriptions, terms normally used in one context are employed in expanded settings. Thus, in thinking of God as omniscient, one might begin with a non-controversial case of a person knowing that a proposition is true, taking note of what it means for someone to possess that knowledge and of the ways in which the knowledge is secured. A theistic thought experiment would seek to extend our understanding of knowledge as we think of it in our own case, working toward the conception of a maximum or supreme intellectual excellence befitting the religious believers’ understanding of God. Various degrees of refinement would then be in order, as one speculates not only about the extent of a maximum set of propositions known but also about how these might be known. That is, in attributing omniscience to God, would one thereby claim God knows all truths in a way that is analogous to the way we come to know truths about the world? Too close an analogy would produce a peculiar picture of God relying upon, for example, induction, sensory evidence, or the testimony of others. One move in the philosophy of God has been to assert that the claim “God knows something” employs the word “knows” univocally when read as picking out the thesis that God knows something, while it uses the term in only a remotely analogical sense if read as identifying how God knows (Swinburne 1977).