 One tactic for preserving omniscience even while accepting the basic open theist view just described is to hold that God cannot be faulted for not knowing in advance how we will exercise our freedom, since until we do there is simply nothing to know. According to views of this kind, not all propositions about the future have a truth value. Some do, of course: it is a necessary truth that 2 + 2 = 4, and this proposition has as much bearing on the future as it does on the present and past. Similarly, a proposition concerning the future may have a truth value when its truth is causally determined. Consider, for example, the proposition that the sun will rise tomorrow. Most likely, it is true. True or false, however, this proposition’s truth value is fixed by causes already in place, causes that determine either that the sun will rise tomorrow or that it will not. But now consider the claim that I will decide an hour from now to attend a concert this evening. If I have free will, there are no conditions presently in place that determine whether I will so decide. This being the case, according to the present view, the proposition that I will decide in an hour to attend the concert is neither true nor false. It has no truth value at all, nor does any other proposition that describes a future free decision or action. But then, the argument runs, it is not a mark against his omniscience that in creating us, God does not know how we will exercise our freedom. It is logically impossible to know of a proposition that it is true or that it is false if it is neither. And inability to know what logically cannot be known does not harm God’s omniscience, any more than inability to do what logically cannot be done harms his omnipotence (Swinburne 1993, 180–81). A distinct but related view is that all future contingents are in fact false, because there is nothing in the future to make them true, and so the fact that God does not know ahead of time which of them becomes true is not an epistemic failure on his part (see Todd 2016).