  Returning to the last argument, we find the reasoning to which Bonaventure refers. The argument is an elegant synthesis and restatement of the position of Parisian theologians since the time of William of Auxerre, but is especially indebted to the Quaestiones of Alexander of Hales. Everything that depends entirely for its being on something else is produced by that thing from nothing. The world depends entirely for its being on God. Hence, the world must be produced from nothing. If the world is produced from nothing, it must either arise out of the “nothing” as out of matter or out of the “nothing” as out of a point of origin. The world cannot arise out of nothing as out of matter. Thus the world must arise out of nothing as out of a point of origin. If, however, the world arises out of nothing as out of a point of origin, then the world has being after non-being. Nothing having being after non-being can be eternal. The world, as a created thing, has being after non-being. Therefore, the world, precisely as created “out of nothing,” cannot be  eternal.[19]  The philosophical force of the expression that there be a logical moment at which we could say that the world is not and with reference to which the world begins to be. The ontological reference of such a logical moment is the divine eternity with respect to which (‘after’ which) the world begins.