“Nothing within the cosmos contains the ground of its own being. To use an old terminology, every finite thing is the union of an essence (its “what it is”) with a unique existence (its “that it is”), each of which is utterly impotent to explain the other, or to explain itself for that matter, and neither of which can ever be wholly or permanently possessed by anything. One knows of oneself, for instance, that every instant of one’s existence is only a partial realization of what one is, achieved by surrendering the past to the future in the vanishing and infinitesimal interval of the present. Both one’s essence and one’s existence come from elsewhere—from the past and the future, from the surrounding universe and whatever it may depend upon, in a chain of causal dependencies reaching backward and forward and upward and downward—and one receives them both not as possessions secured within some absolute state of being but as evanescent gifts only briefly grasped within the ontological indigence of becoming. Everything that one is is a dynamic and perilously contingent synthesis of identity and change, wavering between existence and nonexistence. To employ another very old formula, one’s “potential” is always being reduced or collapsed into the finitely “actual” (always foreclosing forever all other possibilities for one’s existence), and only in this way can one be liberated into the living uncertainty of the future. Thus one lives and moves and has one’s being only at the sufferance of an endless number of enabling conditions, and becomes what one will be only by taking leave of what one has been. Simply said, one is contingent through and through, partaking of being rather than generating it out of some source within oneself; and the same is true of the whole intricate web of interdependencies that constitutes nature.”
―
David Bentley Hart,
The Experience of God: Being, Consciousness, Bliss