And further, God should not be regarded as older than His creations by any period of time, but rather by the peculiar property of His own single nature. For the infinite changing of temporal things tries to imitate the ever simultaneously present immutability of His life: it cannot succeed in imitating or equalling this, but sinks from immutability into change, and falls from the single directness of the present into an infinite space of future and past. And since this temporal state cannot possess its life completely and simultaneously, but it does, in the same manner, exist forever without ceasing, it therefore seems to try in some degree to rival that which it cannot fulfill or represent, for it binds itself to some sort of present time out of this small and fleeting moment; but inasmuch as this temporal present bears a certain appearance of that abiding present, it somehowmakes those, to whom it comes, seem to be in truth what they imitate. But since this imitation could not be abiding, the unending march of time has swept it away, and thus we find that it has bound together, as it passes, a chain of life, which it could not by abiding embrace in its fullness. And thus if we would apply proper epithets to those subjects, we can say, following Plato, that God is eternal, but the universe is continual.Boethius
About This Quote
It is said that in the beginning God created heaven and earth. The Greek word translated “create” in this passage, ktisis , means to bring into existence or to bring out of nothingness. The word translated here as “heaven” is ouranos , which refers to any part of the universe that can be seen with the unaided eye. It also refers to the higher heavens in which the planets move. This passage is part of the Book of Genesis, chapter one in the Old Testament (the Hebrew Bible).
Source: The Consolation Of Philosophy
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