that time came into existence without being in time” is weaker than the statement, “We concluded that motion came into existence without motion.” For time depends on motion, not on another time. Motion is the cause of time, even though the two are simultaneous, and motion does not depend on another motion. Thus, astonishment at motion coming into existence without motion—although it causes time and is less dependent on time than time is on it—is more reasonable than astonishment at time coming into existence without being in time. If being astonished that not every motion depends on another motion is a kind of absurdity and nonsense, then being astonished that not every time depends on another time is still more absurd and nonsensical. It is like being astonished that not every agent depends on another agent. This question is among the very last that Satan raises and asks, knowing that it represents the furthest extreme of falsehood and nonsense.

He said: “Third, we know of no agent who acts after having been inactive except through a change of state and an alteration of an attribute. Yet we have acknowledged that He, exalted is He, created the world without any of this.”

It may be replied: The arguments he presents here are among those of the eternalists, whether those who maintain the eternity of the world or those who deny a Maker