 Most objections to the timelessness solution to the dilemma of foreknowledge and freedom focus on the idea of timelessness itself, arguing either that it does not make sense or that it is incompatible with other properties of God that are religiously more compelling, such as personhood (e.g., Pike 1970, 121–129; Wolterstorff 1975; Swinburne 1977, 221). Zagzebski has argued (1991, chap. 2 and 2011) that the timelessness move does not avoid the problem of theological fatalism since an argument structurally parallel to the basic argument can be formulated for timeless knowledge. If God is not in time, the key issue would not be the necessity of the past, but the necessity of the timeless realm. So the first three steps of the argument would be reformulated as follows: