In the depths of this profound discourse, we find a resonant echo of the ancient patristic emphasis on the doctrine of the aeterna filiatio Christi—the eternal Sonship of Christ—as the fundamental ontological foundation for divine immutability and the assurance of salvation. This doctrine, clearly articulated in the Nicene Creed through the homoousios, affirms that the Logos is not a mere addition or a development within the divine nature over time, but rather is consubstantial with the Father—coeternal, coequal, and of the same essence—existing in perfect unity within the Trinity from the infinite eternity before the creation of time itself. As  insightfully suggested, Christ’s divinity remains unaltered regardless of the temporal sequence in which He manifests His filial relationship—being begotten, not made—an affirmation that the Creed proclaims with unwavering clarity. At the same time, Christ sustains and upholds the entire cosmos, as emphasized in Colossians 1:17, where He is described as the one in whom all things hold together—sunkratōn tōn pantōn—thus weaving the fabric of the universe into the eternal divine plan. This speaks to the "thought that has not been revealed," which points toward the apophatic mystery of divine aseity—God’s self-existence that transcends all contingent becoming—where His very essence (ousia) is independent of any dependency upon the mutable flux of creation, making salvation not merely a temporal event but an eternal truth anchored in the unchangeable will of the immutable God, the Theos ametabletos. Thus, meditation urges us toward a renewed understanding of the theology of the cross (theologia crucis), where the sovereignty of the eternal Son over time’s fleeting moments reassures us that salvation—begun in the divine counsel and perfected in divine timing—is an unassailable fortress, eternally rooted in God’s own being. This divine sovereignty over the minutiae of history ensures that salvation, from its initiation in eternity to its consummation in eternity, remains unshaken by the flux and contingencies of creation, standing as an immutable refuge for the soul. This security in salvation—impervious to the erosions of time and change—derives precisely from this divine transcendence: salvation was already secured “before it was worked out in time,” echoing the Reformed doctrine of the ordo salutis, where justification—imputed righteousness in Christ—is an eternal act that precedes any actual, temporal application. To pursue salvation is to be captivated by the communication of the divine properties (communicatio idiomatum) within the hypostatic union—where the eternal Son imparts divine life (zoē aiōnios) to believers, as Jesus prays in John 17:3—thus fostering a participatory process of theosis. Karl Barth, in his *Church Dogmatics* (IV/1), describes this as the *analogia fidei*, the analogy of faith, which bridges the infinite and the finite, eternity and time. Yet, perceptively note, our limited capacity to articulate this “high view of God's rule in eternity” stems from the ineffable and mysterious nature of the divine hyperousios—the super-essential, transcendent reality—words falter before the tremendum mysterium, prompting us to respond with doxological praise. The more we grasp salvation’s divine locus, the more our hearts are moved to eucharistic adoration—similar to the worship in Revelation 4-5—where the fullness of divine glory is manifested. To deepen this understanding, consider the scholastic distinction—despite Thomas Aquinas’s explanations in the Summa Theologica (I, q. 9, a. 1)—between God's immutable essence and the mutable order of time. Salvation, then, as an outflow of divine love (amōr), begins from the divine counsel (consilium Dei)—the eternal plan predestined before all ages, as expressed in Ephesians 1:4-5, “chosen in Him before the foundation of the world.” The fulfillment of this divine plan within the temporal realm, through the incarnation and the cross (the oikonomia), does not signify a change or mutation in divine purpose but rather an extraordinary, atemporal intrusion of eternity into history—a proleptic revelation of divine eternal decree—manifested in the atemporal covenant of redemption within the Trinity, which is also reflected in the historical covenant of grace. The emphasis on God's covenant faithfulness (emunah, in Hebrew)—rooted in divine eternal love—aligns with Jonathan Edwards’s exposition in *A Treatise Concerning Religious Affections*, where divine agape is depicted as an infinite communication of the good, irresistibly drawing the elect into union with God regardless of historical or temporal circumstances. This divine love’s irresistible nature echoes Augustine’s words in *Confessions* (X, 27): “You have made us for Yourself, and our hearts are restless until they find rest in You,” a restlessness fulfilled in the beatific vision, where the transient nature of time gives way to the eternal “nunc stans”—the unceasing present—of Boethius’s eternity, which comprehends all moments as a single, indivisible now.