 There may be a number of problems about whether a personal God could be timeless, and how, if at all, he could relate to a temporal world, but it is worth noting one particular problem. The problem is that, although this solution does not appeal to the possibility of affecting the past, it may be vulnerable to some of the considerations which would tell against that possibility. For suppose that we are unable to affect the past, and that the explanation for this inability is that, whereas the future is not real, not actual, the past and present are real and actual. Then it would seem that we would not be able to affect a timeless God’s beliefs because, not being future, they would be as real as any past beliefs (Adams 1987, 1135; Zagzebski 1991, 61). Or suppose instead that the explanation for our inability to affect the past is that, if our action brings anything about, that in itself would constitute our action’s being earlier than the thing brought about. Then it might seem that the idea that we could bring about a timeless belief would have to be dismissed; the very fact that a belief was brought about would make it later than whatever brought it about, and so not timeless. (Though there would be some logical space, perhaps, for a view that, whereas it was true of temporal events that, if they were brought about, they must be later than what brought them about, this was not true of events in general.)