In recent years the doctrine that God exists in a timeless eternity has achieved something of the status of philosophical heterodoxy, if not of downright heresy. The arguments against the idea of God's timeless eternity come from two sources. The first of these is Professor Kneale's paper ‘Time and Eternity in Theology’ (Proceedings of the Aristotelian Society 61, 1960–61) in which, alluding to the famous definition of eternity by Boethius as ‘the complete possession of eternal life at once’ Professor Kneale confesses ‘I can attach no meaning to the word “life” unless I am allowed to suppose that what has life acts… life must at least involve some incidents in time and if, like Boethius, we suppose the life in question to be intelligent, then it must involve also awareness of the passage of time’ (p. 99).