It is as natural to God to be without an origin and an evolution as it is to man to have them, and we might therefore ask how man in this respect can have anything in common with God, a condition which, as we remember, was indispensable for any comparison whatever. To make this point clear we may express ourselves in a more familiar way. We might speak of time and existence in time, instead of origin and evolution, as the latter are only forms of time. Is there then a moment in time that has a corresponding meaning for God and the limitations of which we must abstract in order to understand God’s quality of being eternal? It is by analyzing the relation between time and eternity that we hope to receive an answer to the question why man must undergo an evolution in time. The most conspicuous want in all that exists in time is its lack of duration; everything has a beginning and an end. With this lack of duration a corresponding lack of reality follows. The real is real, only as long as it lasts or only in the present moment. Everything past has ceased to exist and is therefore no longer real, and the future is unreal because it has not entered the present. The real in time is identical with the present, which therefore must be the moment most like eternity and the limitations of which we have to remove. First of all, the present in time suffers the want of ceasing and sinking back into the past, into unreality. We can overcome this only by raising everything past from its grave, so to speak, and drawing it simultaneously into the present. To the eternally present, nothing past, ending or ceasing can exist. On the other hand the present in time suffers the same want in the opposite direction, inasmuch as everything future is excluded therefrom and this future growing reality must therefore be drawn into the eternal. Neither past nor future can exist to God; He lives life undividedly, without limitations, and needs not, as man, plot out his existence in a series of moments. Eternity then is not identical with unending time; it is a different form of existence, related to time as the perfect to the imperfect. Difficult as it is to explain what eternity implies as the perfect form of existence, it is no less difficult to comprehend the infinite wealth of content that such a form includes. We will therefore give a few brief suggestions in this direction.