d eons following each other. Endless time
is not at all the same as timelessness. Therefore eternity signifies
transcendence above all existence in time; its real meaning is
_supermundaneity_.(251)

7. This seems the best way to avoid the difficulty which seemed almost
insuperable to the medieval thinkers, how to reconcile a Creation at a
certain time and a Creator for whom time does not exist. In the effort to
solve the difficulty, they resorted to the Platonic and Aristotelian
definition of time as the result of the motions of the heavenly bodies;
thus they declared that time was created simultaneously with the world.
This is impossible for the modern thinker, who has learned from Kant to
regard time and space, not as external realities, but as human modes of
apperception of objects. So the contrast between the transient character
of the world and the eternity of God becomes all the greater with the
increasing realization of the vast gap between the material world and the
divine spirit.

At this point arises a still greater difficulty. The very idea of creation
at a certain time becomes untenable in view of our knowledge of the
natural process; the universe itself, it seems to us, extends over an
infinity of space and time. Indeed, the modern view of evolution in place
of creation has the grave danger of leading to pantheism, to a conception
of the cosmos which sees in God only an eternal energy (or substance)
devoid of free volition and self-conscious action.(252) We can evade the
difficulty only by assuming God's transcendence, and this can be done in
such a way as not to exclude His immanence, or--what is the same thing--His
omnipresence.

8. Both God's omnipresence and His eternity are intended only to raise Him
far above the world, out of the confines of space and time, to represent
His sublime loftiness as the "Rock of Ages," as holding worlds without
number in "His eternal arms." "Nothing can be hidden from Him who has
reared the entire universe and is familiar with every part of it, however
remote."(253)

Chapter XVI. God's Holiness

1. Judaism recognizes two distinct types of divine attributes. Those which
we have so far considered belong to the metaphysical group, which chiefly
engage the attention of the philosopher. They represent God as a
transcendental Being who is ever beyond our comprehension, because our
finite intellect can never grasp the infinite Spirit. They are not
descriptions, but r