 Implicit in traditional theism’s doctrine of creation are the ideas that God’s creative act and God’s knowledge of the world are non-temporal. Augustine, for example, in the Confessions (book XI, chapters 13 and 14), considers it nonsensical to ask what God was doing before the creation of the world; God, in creating the universe, brings time—and with it, relations of before and after—into existence; thus, it is no more meaningful to ask what came before the first moment of time than it is to ask on a spinning sphere what is north of the north pole. In traditional theism, the temporal world is spread out before God who can see it in its entirety from an eternal vantage point. As Boethius says in The Consolation of Philosophy (book 5, prose 6), eternity is the complete, simultaneous and perfect possession of everlasting life. Process theism takes a contrary view that time is the process of creation. In other words, the order of beings in time is the process whereby beings are created. For process metaphysics, there is no eternal act of divine creation that fixes the world in existence and there is no eternal perspective from which the universe can be considered a finished product. Furthermore, the “creative advance,” as Whitehead calls the universe, is inherently open-ended and growing, like a line to which tiny segments are continually being added. Where Aquinas could liken God’s prescience to a man viewing a caravan of travelers from a high tower, Hartshorne says, “There is not (either now or eternally) a fixed totality of travelers for God to survey, but a new totality each moment” (Hartshorne 1970, 135).