This is flawed logic from the very start dear friend.
If God is eternal, and was, is and will be the Creator of everything, then creation is similarly eternal. There is no beginning and there is no end.
God’s creation is an emanation of His active attributes. What we see in the visible universe are a “manifestation” of those attributes.
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I am not interested in defending KingCoil’s God concept. I am, indeed, unclear on what his God concept is. (Though you may not have been responding to anything he said in particular, anyway.)
However, I think your argument is unsound, either because you are concealing a false premise or you are working with a faulty conception of God’s eternity or causality.
To say God is eternal is to say that God exists outside of time. It is not to say that God exists through an infinite past or infinite future. It is not (directly) to say that God exists at all times, even, though it would be most natural to define “x exists at t” to be true for all eternal entities. This doesn’t imply that they exist at that time.
Because God is simple, he is identical with his will, and his creative act is a single eternal act. This does not imply that there is one
effect of God’s will, however. (You and I are effects of his will for example.)
We could draw a distinction between God’s primary will and God’s secondary will. God’s primary will is identical with God and provides the identity conditions for his will (and himself); his primary will is a willing of his own good, which is the only thing that he does necessarily (for any other act of will, the willing of a goodness immeasurably lesser than his own, could not compel him). So his secondary will, which is contingent, consists of the various objects that he wills (again, like you or I). But we are changeable entities who differ over time and indeed come into and go out of existence. So the propositions “polytropos exists” and “Servant19 exists” are not well-defined (unless we take their present-tensedness to imply a time specification). To be well-defined, they require time specifications: “Servant19 exists at t1” or “Servant19 exists from t2 to t3”.
A rough (though incomplete–it requires qualification) account of omnipotence might be that God has states of affairs under his power. And a standard (though probably in need of qualification as well) account of states of affairs is that they are described by propositions. So a clarification of God’s causing the world will be will be to say that God causes natural substances to exist at times. So even though God is eternal and has one eternal willing, it doesn’t follow* that creation is eternal**.
- This account also doesn’t exclude the possibility. I am not arguing that the past is finite, just that it could have been finite, and that would be consistent with God’s being eternal.
** I suspect when you use eternal (which, at least in philosophy discussions where the distinction is relevant, means “outside of time”), you really mean sempiternal (ie. existing forever, through an infinite past and infinite future). It is clear that creation is not eternal, for creation changes over time, which is what is denied of God. Creation might be sempiternal, if Christian revelation is false.
Given this robust account of God’s eternity, there are other dilemmas, such as whether creaturely freedom is compatible with divine omniscience. I believe it is, and I believe the eternity conception actually helps resolve the dilemma. But that’s another topic.