From these considerations we also get Chatton’s answer to the second difficulty: Does God’s knowledge of the world change when the world changes? Chatton can formulate his answer with the same notion of cognition. There is no change implied in God when contingent \(a\) comes into existence: (1) God’s cognition has not changed, certainly, since cognition is indifferent to existence, but (2) God’s knowledge has not changed either, at least not in any serious sense. For there are only three ways that God’s knowledge could be said to change: (2a) it could be that the mental proposition ‘Socrates is sitting’ in God’s intellect goes from being false to true, say, when standing Socrates sits, i.e., it literally changes truth value in God’s mind; or (2b) it could be that Socrates is now sitting and before he was not, and so before God’s knowledge contained the proposition ‘Socrates is not sitting’ but now it contains the proposition ‘Socrates is sitting’ instead; or similarly, (2c) it could be that Socrates is now sitting and before he was not, and so before God knew the non-seated Socrates which was signified by ‘Socrates is not sitting’ but now he knows the seated Socrates signified by ‘Socrates is sitting’.