 As for the discussion of future contingent statements in De interpretatione 9, Boethius’s view shows similarities to that of Ammonius, both authors apparently having known some similar Greek discussions. (Ammonius’s Greek commentary on De interpretatione is translated by D. Blank and Boethius’s two Latin commentaries by N. Kretzmann in the same volume, with essays by R. Sorabji, N. Kretzmann and M. Mignucci, in 1998.) According to the majority interpretation, Ammonius and Boethius ascribe to Aristotle the view that the predictions of future contingent events and their denials differ from other contradictory pairs of propositions because truth and falsity are not definitely distributed between them. The propositions are consequently neither true nor false, but their disjunctions are necessary. This was characterized as broad bivalence by Kretzmann 1987, 1998. (See also Frede 1985; Craig 1988; Gaskin 1995.) Another interpretation holds that future contingents are not definitely true or false in Boethius’s view because their truth-makers are not yet determined, but are true or false in an indeterminate way. No qualification of the principle of bivalence is involved (Mignucci 1989, 1998; for a related interpretation of Ammonius, see Seel 2000.) While most medieval thinkers regarded the latter view as true in theology, many of them thought that Aristotle’s opinion was similar to the Boethian broad bivalence. Peter Abelard and John Buridan were among those who read Aristotle as holding that future contingent propositions are true or false. Peter Auriol argued that these propositions lack a truth-value; even God is aware of the future in a way which does not imply bivalence. This was an exceptional view. (See Normore 1982, 1993; Lewis 1987; Schabel 2000; Knuuttila 2010.) Boethius, Aquinas, and many others thought that God can know future contingents only because the flux of time is present to divine eternity. Some late medieval thinkers, for example John Duns Scotus and William of Ockham, found the idea of atemporal presence of history to God problematic and tried to find other models for foreknowledge. These discussions led to the so-called middle knowledge theory of the counterfactuals of freedom (Craig 1988; Freddoso 1988; Dekker 2000).