 One may be tempted at this point simply to throw in the towel, to give up the endeavor to reconcile libertarian freedom with divine sovereignty and omniscience. If so, we may still insist on libertarian freedom for creatures. But if we are convinced this is incompatible with holding that God is omniscient, and that everything that takes place in the created world falls under his complete governance, then these claims will go by the board. On this type of theory, commonly called the “Open” view or Open Theism, God is a temporal being who, like us, must await the actions of free creatures in order to know with certainty what they will be. And much that occurs, most especially sinful decisions and willings, will not be of his choosing. Not that he is completely in the dark: God can still have probabilistic knowledge of how his creatures will act, and he can contrive to place them in circumstances designed to elicit if possible whatever behavior will achieve the most good. And of course he still has the power to motivate and punish, so creatures may be guided toward right paths. Accordingly, God is still able to exercise a sort of general providence over the world, guiding it in the direction of his objectives as creator, or at least something approximating them (Rhoda 2010a). But his providence can never be, as is sometimes said, “meticulous.” Rather, on this scenario God’s aims as creator can only be achieved — assuming they will be achieved at all — by taking risks. Inevitably, creaturely free will makes for a setting of uncertainty, and only within that setting can God attempt to bring creation to a happy outcome. Yet he proceeds, and his doing so is a measure of his love for us.(See Hasker 1989 and Pinnock et. al. 1994.)