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Everything is good in so far as it exists, but things lower on the scale have a less complete and perfect Being.
In contrast to God, who is eternal, unchanging, and unified, the lower levels of being involve what we know as the visible universea universe of matter in constant flux, in a vast multiplicity, and caught up in the ravages of time.
There no longer needs to be any conflict between the idea of a return to God over 'time' (as with the young and sinful Augustine) on the one hand and everything's constant existence in God on the other.
Because of this, all creation seeks to return to God, who is the purest and most perfected form of the compromised Being enjoyed by individual things.
Again, then, any story of an individual's return to God is also a statement about the relationship between God and the created universe: namely, everything tends back toward God, its constant source and ideal form.
A question to which much of the last four Books of the Confessions is devoted is how this relationship between an eternal God and a temporal creation could exist.
How could the return to God be a process that takes place over time, if God is an eternal essence to which we already owe our very existence?
Since time is simply an illusion of the lower hierarchy, it means the same thing to wander and return to God as it does to owe one's existence to God at every momentthese are just two aspects of the same thing, one aspect told as a story and the other told in religious and philosophical terms.