By Herman Lommel
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Extra resources for Die Religion Zarathustras nach dem Awesta dargestellt
This effect God causes, not only when things first begin to be, but so long as they continue to be. While a thing endures, therefore, God must be present to it according to its mode of being. Existence is most intimate to each and deepest in all reality since it is the heart of all perfection. Hence, God is in all things, and intimately (32). ' God does not impart his own uncreated life to creatures. On the contrary his immanence consists precisely in their continuous dependence on his creative power.
Divine eternity. The adjective 'eternal' can have two senses: 'everlasting' and 'timeless'. The first sense can be given either a strong or weak form. According to the strong form, the entity so designated always has existed and always will exist. According to the weak form, although the entity had a beginning it will have no end. The weak form is the one that is employed in Christian statements of human immortality. Every human soul is temporal in the sense that it had a beginning; but it is eternal in the sense that it will never end.
If we ask why, then, God creates the world we can only say that he does so because the very nature of his goodness (being identical with his love) is to diffuse itself in a sheerly altruistic form of creativity. Such altruism is bound to surpass our understanding. And so I approach the third element in the idea of transcendence. (c) God's transcendence means that he is incomprehensible. Even if his nature merely differed from all other natures to a superlative degree we could not conceive it fully; but since his nature (being infinite and self-existent) differs in kind from all other natures we cannot conceive it at all.