 Alston knows that the notion of a nontemporal God who is nonetheless qualified by relation to temporal beings will strike Hartshorne as unintelligible. Alston’s attempt to make his position intelligible rests on his own Thomistic-Whiteheadian stance, or better, on his Thomistic or Boethian interpretation of Whitehead (strange as this seems); Alston is also influenced here by Eleanore Stump and Norman Kretzmann. We should not think of God as involved in process or becoming of any sort. The best temporal analogy, he thinks, for this conception is an unextended instant or an “eternal now.” For Alston this does not commit one, however, as Hartshorne would allege, to a static deity frozen in immobility. On the contrary, according to Alston, God is eternally active in ways that do not require temporal succession. God’s acts can be complete in an instant. Alston includes God’s acts of knowledge, a stance that at least seems to conflict with one of the concessions he made to Hartshorne regarding the first group of attributes.