 If correct, this view would indeed reconcile divine omniscience and creaturely freedom, leaving only the problem of sovereignty to be addressed. But there are telling arguments against it. Propositions that venture to predict future free decisions and actions do appear to have truth values, and some of them appear to be true. One indication of this is that we believe and disbelieve such propositions, and what is it to believe a proposition but to believe it is true, or to disbelieve it but to believe it is false? Nor does it seem possible to worm our way out of this. Let p be the proposition that I will decide to attend a concert this evening. It might be protested that for someone to believe I will so decide is only to believe p will become true at the appointed time — i.e., at the time of my decision. But that does not solve the problem, for to believe this is simply to believe another future-tensed proposition — namely, “p will become true” — which is just as dependent on my decision for its truth as is p. Similarly, it will not do to claim that to believe p is not to believe it is true but only that it is likely or probable. For to hold these beliefs is just to hold, respectively, that it is likely that p is true, or probable that it is true. In short, there seems no avoiding the fact that to believe p is to be committed to its truth, pure and simple. Moreover, anyone thus committed would, if I later decide to attend the concert, be justified in saying they had been right about what I would decide, that their earlier belief had been correct. And again, what is it for a belief to be right or correct except for it to be true? (For a related argument, see Pruss 2010, to which Rhoda 2010b replies.)