Concepts Of Time And Eternity

Concepts Of Time And EternityBefore descent to look at sequence and datelessness it is necessary to get two questions what is succession and what is mless make upence? Eternity is most lots thought of as origination for a limitless essence of duration although m whatsoever use it to tight a beatless hold upence altogether, an existence out-of-door of cartridge clip itself. So our design of timelessness is in many shipway dependant on our image of age. So then what is snip? This has been discussed and pondered by many philosophers beginning with Aristotle, who speculated that era may be motion. He did how forever add that motion could be slower or high-velocity nevertheless time could not be, it was a constant. Aristotle obviously did not hold out round Einsteins theory of relativity in which time knock over stigmatise similarly change. Also when Einstein was working on his theory of habitual relativity and proposed his then revolutionary estimatio n that mass can curve space, he was not assured that the world was expanding. So our concept or definition of time is let off something which, with our further disc all overies of how the Universe is constructed, we ar still developing. So we get out then fool away a look at how time and eternity have been computeed historically by philosophers and how this has been developed up to the present sidereal daytime. Let us first take a look at the progression of our concept of time.In ancient Greek philosophy Plato accosts about the Demiurge. The demiurge is a term for an artisan-like figure which is responsible for the fashioning and maintenance of the physical universe. The demiurge however is not the nobleman figure in the monotheistic religious sense, both the demiurge itself and the material from which the demiurge fashions the universe atomic estimate 18 considered either uncreated and unadulterated, or the product of some early(a) universe. Plato speculates that t he Demiurge creates order in the universe. The Demiurge is a force that provides order and stability of a kind and has an important place in Platos thought on time. In the Timaeus, several possible arguments can be chosen concerning the reputation, beginning or thusly no beginning of time.Aristotle in contrast to Plato tries to experiment in his Physics, that time uncomplete has a beginning nor an end. His main argument revolves around the point that time or motion always was. If something that had the qualities of motion of travail existed, then it would either have to have been in constant movement or begun to move. Therefore, something that begins essential too end. That the promised land as a whole neither came into universe nor admits of destruction, as some assert, notwithstanding is one and eternal, with no end or beginning of its ingrained duration, containing and embracing in itself the infinity of time, we may convince ourselves not only by the arguments alread y fall forth moreover withal by a consideration of the views of those who differ from us in providing for its generation.1For Aristotle time can have no beginning or end. Something which begins cannot pr howevert on for eternity. His thought also applies to ideas such(prenominal) as the beginning of the homo, since for the ara to change, or begin, idol or the Creator would have to be unfastened to a god changing his mind plainly this would be impossible. Simply put the idea of their cosmos a beginning to time is contrary to Aristotles thought.If we go back to Augustine, we cast the importance of Scripture in the Confessions. Therefore in relation to time, if we take the following passage from the Book of Genesis, then we shall see the basal workings or the initial starting point for Augustines theory on time. In the beginning god created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of deity was hovering over the waters. And theology said, Let on that point be light, and in that respect was light.2It is agnize that in the beginning there must have been a first step taken for the world and indeed the universe to come into existence, and this was the bequeath of perfection. Augustine begins Book XI by training O Lord, since eternity is Yours, atomic number 18 You ignorant of the things which I tell apart unto You? Or see Thou at the time that which comes to pass in time? Why, therefrom, do I place forrader You so many relations of things?3Augustine appears to be afraid that theology is somehow rimy in Eternity, truly without change, without any role to play. However, he does take comfort in the hope that we also pray, and nonetheless Truth translates, Your Father knows what things you have need of before you ask Him. (Matt 68)4So God will provide for Augustine, or at least he hopes and believes having red scripture that God provides for him. So too has God given us the world and the universe. That he has created all of these things is enough for Augustine, as he says in Chap. 4 of book XI They the heavens and the earth also proclaim that they made not themselves therefore we ar, because we have been made we were not therefore before we were, so that we could have made ourselves.5 Here we see Augustine marvel at God in his foot of the universe. For Augustine he is trying to show how time came into existence with the creation of Heaven and Earth. God created this universe and everything in it and time, as we know it, began with creation, In the beginning.Yet there are some questions that need to be closureed as St. Augustine shows us. And no times are co-eternal with You, because You remain for ever barely should these continue, they would not be times. For what is time? Who can easily and briefly explain it? Who even in thought can comprehend it, even to the pronouncing of a word concerning it? exactly what in speaking do we refe r to more familiarly and knowingly than time? And certainly we understand when we speak of it we understand also when we hear it spoken of by another. What, then, is time?6This is a very good question, but is there an answer? Augustine does not seem to be able to find one. When he comments on people who ask what God was doing before time began he says Behold, I answer to him who asks, What was God doing before He made heaven and earth? I answer not, as a certain person is reported to have make facetiously (avoiding the pressure of the question), He was preparing hell, says he, for those who pry into mysteries I boldly say, That before God made heaven and earth, He made not anything. For if He did, what did He make unless the creature? And would that I knew whatever I desire to know to my advantage, as I know that no creature was made before any creature was made.7Augustine does try to explain eternity being a moment of time, But should the present be always present, and should it not pass into time historical, time truly it could not be, but eternity.8Time then, as opposed to eternity, is always moving and it is always in motion, as Aristotle said. Eternity, however, remains constant, unchanging and complete. But still we are left with that seemingly simple question what is time?If we look at time as motion, constantly moving on, then we can look at last(prenominal) time or uture time. It is rough to try and make any concrete claims over the issue of past, present and future. For example, if we say that the past day has been a long one, are we not babble outing about a day or a state that no longer exists? This is also the case if we speak about the future. How can we comment on the future, e.g. it will be a cold week or a warm day, if it does not exist. But can we measure time in the present? Augustine launches into discussion of the present time that shows the futility to grasp what time is. But we measure times passing when we measure them by percei ving them but past times, which now are not, or future times, which as yet are not, who can measure them? Unless, perchance, any one will dare to say, that that can be measured which is not. When, therefore, time is passing, it can be perceived and measured but when it has passed, it cannot, since it is not.9Augustine continues to narrow down the present time into days, hours, moments, heartbeats and eventually into a single moment, If any portion of time be conceived which cannot now be divided into even the minutest particles of moments, this only is that which may be called present which, however, wing so rapidly from future to past, that it cannot be extended by any delay. For if it be extended, it is divided into the past and future but the present has no space.10We have come to a stage whereby it is almost atrophied trying to even understand time, whether past, present or future.Augustines discussion on time is impressive but he is set about with that question again, that s till has not been answered. What is time? It is too difficult, perhaps impossible, to offer plausible explanations. The answer to the question of time is to be lay down, paradoxically, outside of time.. in eternity We exist in this profane world, but do not understand fully what time is to us. We are simply not in a position to fully comprehend time. After much searching, debating and discussing, Saint Augustine slowly winds down to a prayer, a prayer of acceptance and hope. You unchangeably eternal, that is, the truly eternal Creator of minds. As, then, Thou in the base knew the heaven and the earth without any change of Your knowledge, so in the Beginning Thou made heaven and earth without any distraction of Your action. Let him who understands confess unto You and let him who understands not, confess unto You. Oh, how exalted are You, and yet the humble in heart are Your dwelling-place for Thou raisest up those that are bowed down, and they whose exaltation You are fall not.11 God exists outside of Time. Time is a creature created by God. Gods Will is not impermanent like our own. That Eternal God exists allows for everything we know. So, we ask again, what is time? According to Augustine, and other Christian writers and thinkers, It is a creation, dependable like you or me. We exist in it and travel in this temporal world, universe towards something. What that something is, in Christianity anyway, is eternity. So then we now ask ourselves the question, what is eternity?Concepts of eternity have developed along with the development of the concept of God in a Western context. Eternity has been viewed in history both as timeless existence and as everlastingness and following the work of Boethius and St. Augustine divine timelessness became the dominant view. The two views were however very different. Boethius presented the idea of divine eternity as straightforward and relatively problem-free, era Augustine wrestled with the idea and expresses continual puzzlement and indeed amazement at the idea of time itself and with it the contrasting idea of divine eternality.12We have already looked at Augustines struggles with what time is, but what does Boethius say?It is the common judgement, then, of all creatures that live by reason that God is eternal. So let us consider the nature of eternity, for this will make clear to us both the nature of God and his manner of knowing. Eternity, then, is the complete, simultaneous and perfect possession of everlasting manner this will be clear from a comparison with creatures that exist in time for it is one thing to progress like the world in Platos theory through everlasting breeding, and another thing to have embraced the whole of everlasting vivification in one simultaneous present.13Boethius asks the questions about eternity in regard to providence, how can God know about something before it happens, but not then control or influence the free will which he gave to mankind beings?His answ er is to do with the mind of God. God does not know the world in the same way that human beings do because God exists outside of time, so he doesnt view the world as a progression of events. He does not see past present and future as we might but at the same time he knows all future acts and remembers all past acts. He sees the world in one single act, which includes knowledge of every choice of every human being from the beginning of the world to the end. Therefore he doesnt influence the free will or choices of human beings but he did, and indeed does, already know them.In metaphysical terms eternity could be summed up by asking the question can anything be said to exist outside of time and space and if it can how can it and, maybe more importantly, why?Many religions say that God is perpetually existent but how we understand this depends on which definition of eternity we use. God might exist in eternity which involves a timeless existence where the past, present, and future v indicatory do not mean anything. On the other hand, God might exist for eternity, which means he has already existed for an in exhaustible amount of time and will continue to exist for an infinite amount of time. There is another definition that states that God exists outside the human concept of time, but also inside of time because if God did not exist both outside and inside time he would not be able to interact with humankind as he does through answering prayers etc.Whichever definition of eternity we use it is safe to say that humans cannot fully understand eternity, since it is either an infinite amount of time or something other than the time and space we know. If we use the concept of God as Creator, as a being completely freelancer of everything else that exists because God created everything else. If this premise is trustworthy, then it follows that God is independent of both space and time, since these are properties of the universe. So then, accord to this image, Go d existed before time even began, he exists during all moments in time, and he will continue to exist later on(prenominal) the universe and time itself will cease to exist.St. Thomas Aquinas in his Summae Theoligica argues against Boethius concept of time and eternity, he says As we attain to the knowledge of simple things by way of compound things, so must we reach to the knowledge of eternity by means of time, which is nothing but the numbering of movement by before and after. For since succession occurs in every movement, and one part comes after another, the fact that we debate before and after in movement, makes us apprehend time, which is nothing else but the measure of before and after in movement. Now in a thing bereft of movement, which is always the same, there is no before or after. As therefore the idea of time consists in the numbering of before and after in movement so likewise in the apprehension of the uniformity of what is outside of movement, consists the idea o f eternity.14He is tell that what is eternal is interminable, that it has no beginning nor end and that because eternity has no succession like time, moment after moment in past present and future, it is therefore simultaneously whole.He says also that The idea of eternity follows immutability, as the idea of time follows movement, as appears from the preceding article. Hence, as God is supremely immutable, it supremely belongs to Him to be eternal. Nor is He eternal only but He is His own eternity whereas, no other being is its own duration, as no other is its own being. Now God is His own uniform being and hence as He is His own essence, so He is His own eternity. Is it therefore the case that when we speak of eternity we speak of God? Is God the only thing that can be eternal? sure it is true that scientifically the only things we can know are those we experience in life but eternity, although almost universally accepted as a fact, is unknowable to us at least in our lifetimes. When we go, as Christians and others believe, to eternal life after this life, then we may have knowledge of eternity as we have experience of it with God as he is, but here and now we can ask what is eternity but we can never really answer it.According to William Lane Craig, on a relational view of time God would exist timelessly and independently prior to creation at creation, which he has willed from eternity to appear temporally, time begins, and God subjects himself to time by being related to changing things. On the other hand, the Newtonian would say God exists in absolute time changelessly and independently prior to creation and that creation simply marks the first event in time.15According to the Christian doctrine, still taught to this day, of creatio ex nihilo, the universe began to exist a finite amount of time ago. And this doctrine, according to Craig, receives philosophical confirmation from arguments demonstrating the fatuity of an infinite temporal regress of even ts and empirical confirmation from the evidence for the so-called big-bang model of the universe.16But while we might agree that the universe began to exist, does this also mean a beginning to time? If one believes that time exists separately from events in the sense that if there were no events there would still be time, then there need not be a beginning to time as it exists outside of events. To say that the universe began to exist on such a time scale would simply be to say that a finite time ago there were no physical objects. However if one accepts that time cannot exist apart from events, then this means that the beginning of events, or beginning of the universe, would also be a beginning of time. So then is eternity simply a never ending period of time? Or does it exist separately and independently of time? We might ask in regard to God what does it mean to say that God is eternal? It can mean that he exists in divine timelessness or in divine temporalty.Divine timelessness is the traditional view of God as being outside of time. It is the position advocated by Augustine, Boethius and Aquinas who we have looked at and also others such as St. Anselm.Divine temporality also holds the notion that God is omniscient and omnipotent. It is important to say that Gods temporality is not to be taken as a limit to his power, knowledge or being. Those who uphold a divine temporality view have problems with the views of the divine timelessness of God and indeed it has recently come under criticism by some philosophers and also by some theologians. Oscar Cullmann, a theologian, wrote that Primitive Christianity knows nothing of a timeless God. The eternal God is he who was in the beginning, is now and will be in all the future, who is, who was, and who will be (Rev 14). Accordingly, his eternity can and must be expresses in this naive way, in terms of imperishable time.17Richard Swinburne, a philosopher, wrote that the claim that God is timeless seems to contain an inner incoherence and also to be unfitting with most things which theists ever wish to say about God.18In this view Gods eternalness is expressed as being everlasting, without beginning and end, but he experiences time and is therefore able to work within time, and so is problematical and working in time with us.This divine temporality is indeed a modern Christian view. It has often been stated in sermons around Christmas time that the birth of delivery boy, the incarnation, God becoming man, signalled God entering into time and space with us and he continues to be with us in that same way. John M. Frame states that On Christmas, we celebrate something sort of wonderful God entering our time and space. The eternal becomes temporal the infinite becomes finite the Word that created all things becomes flesh.19He does also note a paradox though in this notion of God entering Space and time by saying From day to day, from hour to hour, the changeless God endures change. But God t he Son incarnate is still God, still transcendent. As he responds to events in time, he also looks down on the world from above time and space, ruling all the events of nature and history.20So why enter time at all? The Christian answer is that he did this to show us how much he loves us, by dying for us, in our place, so that we might have eternal life. flat now God is both God and man, forever, so that he doesnt just rule is from above, but walks with us in every step, in every experience of our lives. As Frame puts it So Christmas reveals in a wonderful way that God acts in time as well as above it. It shows us wonderfully how God relates to us, not only as a mysterious being from another realm, but as a person in our own time and place interacting with us, hearing our prayers, guiding us step by step, chastising us with fatherly discipline, comforting us with the wonderful promises of the blessings of Christ. Truly he is Immanuel, the God who is really with us, who is nonethele ss eternally the sovereign Lord of all.21Taking Christ as a pointer to God in both eternity and in time we see in Johns Gospel Jesus say of himself Before Abraham was, I am (John 858). With the use of two different tenses, past in reference to Abraham and present in terms of Christ even though logically it should be past tense we are given an insight maybe into what eternity is, separate to time, at least as we know and understand it.Arthur C. Custance says in his book Time and Eternity that The really important thing to notice is that time stands in the same relation to eternity, in one sense, as a large number does to infinity. There is a sense in which infinity includes a very large number, yet it is quite fundamentally different and independent of it. And by analogy, eternity includes time and yet is fundamentally something other. The reduction of time until it gets smaller and smaller is still not eternity nor do we reach eternity by an appendage of time to great length. Ther e is no direct pathway between time and eternity they are different categories of experiences.22Therefore we experience time and cannot have a full understanding of eternity referable to the fact it is beyond any experience we can have. So then why even ask about it, or even entertain the thought of it?Christoph and Johann Blumhardt in their book Now is Eternity give our reasons for asking about ternity quite simply when they say that The deepest need each of us has, even if we are not conscious of it, is that of eternal life.23In the book they discuss the impact that the loss of any knowingness of eternity has had on the modern world. They say that for most people in todays world it is the temporal and short-lived things of life that are most important for them. This is because these things are immediate, tangible, and visible. But it means that the eternal dimension of life that part of it that is divine and thus enduring is never acknowledged or sometimes never even realised that it is there.They go on to say that When eternity is forgotten, human destiny is robbed of its real significance, and the goal of life limited to the search for fulfilment on an earthly plane. Remembered, it enlarges our view and, through what is best and noblest in us, reminds us of the promise of another home on a higher plane the world from which we come, and to which we must one day return. To be mindful of eternity is to know that our earthly existence will one day be overshadowed by the eternal reality of everlasting life.24Eternity is a part of who we are just as much as time is. We may live in time now but when we die we go to eternity, it is as much of what makes us human than anything else and therefore as we are fate for eternity we have that innate yearning and calling to know it and understand it, as with every other aspect of our being, but never will until we can experience it. When we read Augustines wonder and amazement when he is pondering time it is something quite remarkable. It shows a man who has genuinely tried to walk the path of enlightenment. Augustine was faced with some problematic questions that were unanswerable, at least by the human mind and condition. Time is a creature that is so real in our lives, but is as fleeting as the wind, we cannot truly grasp it. trenchant for time in the past, present, and future Augustine finds that it is a fruitless act. The answer to the nature of time is to be embed in Eternity. That something so great, with a life span that has stretched from the beginning is a creature willed into existence by the Eternal God. That God is, guarantees our existence. God provides for Time and for Creation by His existence. We move also then to talk of eternity, if the nature of time is to be found in Eternity then we must ask what is eternity? The answer to this question then is again impossible to grasp, but the best clues to its answer are found in scripture. In the Old Testament God is referred to in th e present, I am, not I was or I will be but I am. This eternal state of being constantly in the present is our greatest insight into what eternity is.After wrestling with all these thoughts of time and eternity and what they are or, more accurately as we cannot fully grasp the concepts, what they might be, we are left back with Augustine and his final belief that the mysteries in which he engaged only turn us towards something greater, something final, and that something is God. Ultimately the path to eternity, that is God, requires not an enlightened mind but a ready faith. We can ask all the questions we want, but in the end we must wait until we are with God, because at it says in the Eucharitic prayer at Mass On that day we shall see you, our God, as you are.25And then we shall grasp the concept of not only eternity but time and every other thing that we could not grasp here on earth, coming to true knowledge of God and therefore full knowledge of the Truth.