In the first volume of Jenson and Braaten’s Christian Dogmatics 2 Vol Set 
First, the crucial question is, “Can it be that all things pass?” The myths (Hesiod) told of Chronos devouring his children, but the myths told of the overthrow of Chronos by later gods, ultimately by Zeus who establishes justice, order, fixity. “Their religion was the determination that ‘Time;’ not be supreme, that he be overthrown by a true ‘Father of gods and men.’ Greek religion was a quest for a rock of ages, resistant to the flow of time, a place or part or aspect of reality immune to change.” The one thing that distinguished gods from men is their “immortality, immunity to destruction.” So too philosophy: Aristotle assured Athens that “Being as such neither comes to be nor perishes.” Both mythically and philosophically, there’s something that resists the flow of time.
Second, Greek religion is a protection against “mysterious power and inexplicable contingency,” that is, against surprise. According to most religions, the gods are precisely beings who surprise, who escape predictability, but for the Greeks “If superhuman (i.e., immortal) actors were needed to explain some events and so vindicate their sense, these too had to be understandable and predictable in their motivations and reasons.” The Olympian gods were versions of the ANE gods, but they had been “rationalized” and cleansed up.
Third, after the myth-making poets, the philosophers developed the concept of “the divine,” which was “a unitary abstraction of godly explanatory power in and behind the plural gods of daily religion.” According to Aristotle, “The Unbounded has no beginning . . . but seems rather to be the Beginning of all other realities, and to envelope and control them . . . . This is the Divine.” Sometimes this divine reality was called Zeus, and he was defined as the “true religious object: timelessness as such.”
Fourth, we never directly encounter timelessness. Everything around us passes away. Thus, “If there is the divine, it must . . . be above or behind or beneath or within the experienced world. It must be the bed of time’s river, the foundation of the world’s otherwise unstable structure, the track of heaven’s hastening lights.” All Greek religion and philosophy was metaphysical, a “quest for the timeless ground of temporal being.”
Finally, Greek religion and philosophy are quests, searches; because the timeless ground is not immediately available, it must be pursued. We apprehend God “by penetrating through the temporal experienced world to its atermporal ground.” As a result, “theology is . . . essentially negative. The true predicates of deity are negations of predicates that pertain to experienced reality by virtue of its temporality.” The problem is to recognize deity when we find it: If deity is contrary to everything we normally experience, what are the features that identify it and distinguish it from everything else. All this quest is intellectual: “not by discursive analysis or argument but by instantaneous intellectual intuition, by a sort of interior mirroring, for what is to be grasped is precisely a timeless pattern.”
The central religious insight, which spilled over into philosophy, was about God’s distance from us: “We are in time and God [or the Form of the Good] is not, and just so our situation is desperate.”