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The idea of divine timelessness is only incoherent in this sense if it is supposed that timeless eternity is a kind of time, having a kind of eternal duration, a duration which could be simultaneous with some event occurring in truly temporal time.
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If we take eternity to mean not infinite temporal duration but timelessness, then eternal life belongs to those who live in the present.
Nous is eternal and beyond time, enjoying duration without succession.
Eternal Egypt remains eternally fascinating.
A second problem is that God's ideas are eternal, whereas physical objects typically have finite duration.
Divine eternity involves both necessary existence and infinite duration which, however, could not be identified with the traditional notion of the eternal present (nunc stans) according to which God exists in an unchanging permanent present without any successive duration.
It is the eternal present of the mythical event that makes possible the profane duration of historical events.
In the Gospels and in the apostolic letters, "eternal" is first of all a temporal designation: in contrast to life of this world, eternal life has a deathless duration.
But besides this eternal, unchanging A ἰών that is beyond time, there is another type, however, that becomes real in the world and enables "duration" - the birth, growth and then the end of each process of manifestation.
Essential; eternal.
The eternal argument in the Eternal City?
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com