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{"author":null,"backreferences":[{"context_html":"<p>But if I make such a reply, it will be said to me, How, then,\r\nare they not co-eternal with the Creator, if He and they\r\nalways have been? How even can they be said to have\r\nbeen created, if we are to understand that they have always\r\nexisted? What shall we reply to this? Shall we say that\r\nboth statements are true? that they always have been, since\r\nthey have been in all time, they being created along with\r\ntime, or time along with them, and yet that also they were\r\ncreated? For, similarly, we will not deny that time itself\r\nwas created, though no one doubts that time has been in all\r\ntime; for if it has not been in all time, then there was a time\r\nwhen there was no time. But the most foolish person could\r\nnot make such an assertion. For we can reasonably say\r\nthere was a time when Rome was not; there was a time\r\nwhen Jerusalem was not; there was a time when Abraham\r\nwas not; there was a time when man was not, and so on:\r\nin fine, if the world was not made at the commencement\r\nof time, but after some time had elapsed, we can say there<span class=\"pagenum\"><a id=\"Page_503\">[Pg 503]</a></span>\r\nwas a time when the world was not. But to say there\r\nwas a time when time was not, is as absurd as to say\r\nthere was a man when there was no man; or, this world was\r\nwhen this world was not. For if we are not referring to\r\nthe same object, the form of expression may be used, as, there\r\nwas another man when this man was not. Thus we can\r\nreasonably say there was another time when this time was\r\nnot; but not the merest simpleton could say there was a\r\ntime when there was no time. As, then, we say that time\r\nwas created, though we also say that it always has been,\r\nsince in all time time has been, so it does not follow that if\r\nthe angels have always been, they were therefore not created.\r\nFor we say that they have always been, because they have\r\nbeen in all time; and we say they have been in all time,\r\nbecause time itself could no wise be without them. For\r\nwhere there is no creature whose changing movements admit\r\nof succession, there cannot be time at all. And consequently,\r\neven if they have always existed, they were created; neither,\r\nif they have always existed, are they therefore co-eternal with\r\nthe Creator. For He has always existed in unchangeable\r\neternity; while they were created, and are said to have been\r\nalways, because they have been in all time, time being impossible\r\nwithout the creature. But time passing away by its\r\nchangefulness, cannot be co-eternal with changeless eternity.\r\nAnd consequently, though the immortality of the angels does\r\nnot pass in time, does not become past as if now it were not,\r\nnor has a future as if it were not yet, still their movements,\r\nwhich are the basis of time, do pass from future to past; and\r\ntherefore they cannot be co-eternal with the Creator, in whose\r\nmovement we cannot say that there has been that which now\r\nis not, or shall be that which is not yet. Wherefore, if God\r\nalways has been Lord, He has always had creatures under His\r\ndominion,—creatures, however, not begotten of Him, but created\r\nby Him out of nothing; nor co-eternal with Him, for He was\r\nbefore them, though at no time without them, because He\r\npreceded them, not by the lapse of time, but by His abiding\r\neternity. But if I make this reply to those who demand\r\nhow He was always Creator, always Lord, if there were not\r\nalways a subject creation; or how this was created, and not<span class=\"pagenum\"><a id=\"Page_504\">[Pg 504]</a></span>\r\nrather co-eternal with its Creator, if it always was, I fear I\r\nmay be accused of recklessly affirming what I know not,\r\ninstead of teaching what I know. I return, therefore, to that\r\nwhich our Creator has seen fit that we should know; and those\r\nthings which He has allowed the abler men to know in this\r\nlife, or has reserved to be known in the next by the perfected\r\nsaints, I acknowledge to be beyond my capacity. But I have\r\nthought it right to discuss these matters without making\r\npositive assertions, that they who read may be warned to abstain\r\nfrom hazardous questions, and may not deem themselves\r\nfit for everything. Let them rather endeavour to obey the\r\nwholesome injunction of the apostle, when he says, \"For I\r\nsay, through the grace given unto me, to every man that is\r\namong you, not to think of himself more highly than he ought\r\nto think; but to think soberly, according as God hath dealt\r\nto every man the measure of faith.\"<a id=\"FNanchor_547_547\"></a><a class=\"fnanchor pginternal\" href=\"#Footnote_547_547\">[547]</a> For if an infant receive\r\nnourishment suited to its strength, it becomes capable, as it\r\ngrows, of taking more; but if its strength and capacity be\r\novertaxed, it dwines away in place of growing.</p>","headings":["THE WORKS OF AURELIUS AUGUSTINE,","BOOK TWELFTH.","ARGUMENT."],"marker_anchor":null,"paragraph_id":"pg45304-paragraph-864"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"10667bc858d1dde2466787f7d2997f85b7bf6ca5375bff073ad2bdf85f0c097a","edition_title":"The City of God, Volume I","edition_translators":["Marcus Dods","George Wilson (Book IV)","J. 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