 Kilvington’s theory of potentia dei absoluta and ordinata serves to underline the contingency of creation and the freedom of divine will. Here Kilvington abridges Scotus’s opinions (Lectura I, dist. 39) and reorders his arguments, taking into account only those most useful for his own theory. Kilvington claims that God’s knowledge, existence, and will are the same as God’s essence. However, with regard to God’s absolute knowledge, assertoric statements about the past and present and contingent statements about the future have the same certainty since they are absolutely necessary, whereas with regard to the God’s ordained knowledge, they have only ordained necessity: