With the idea of divine cognition thus developed, we can now return to the problems we raised at the end of the last section. First, we asked: How can ‘God knows \(a\)’ be necessary when \(a\) is both future and contingent? After all, it seems the firmness of God’s knowledge of \(a\) and the determinacy of his concepts of \(a\) are a sign that \(a\) cannot be otherwise. But now we have our answer. By ‘God knows \(a\)’ Chatton means only ‘God cognizes \(a\)’, and divine cognition is (1) non-judgmental and non-voluntaristic, (2) not necessarily of determinate existents, and (3) a complete, though non-discursive, direct awareness. Consequently, when God cognizes some future \(a\), that cognition is in no way judgmental, confirming or otherwise approving of \(a\), nor does it entail the existence of \(a\), although it does grasp all that matters about \(a\). In short, divine cognition is an omniscience that does not interfere in any way with the natural operation or condition of \(a\), nor does it force \(a\) to exist, or imply it already does. The divine will is out of the picture; mere cognition of \(a\) is not causative of \(a\). Neither do we have to worry about the rigidity of some structure called ‘God’s knowledge’ and its relation to \(a\). All divine intellection is direct, and so God does not have a body of propositions about \(a\) or any intermediary concepts of \(a\) by which he cognizes it.