Time Out, Time In: The Divine Transcendence of Time (Part 4)

Alarm clock on wooden table

This is the 4th and final Part of a series discussing God’s relationship to time. The question at hand is, “Is God inside of time, outside of time, or both?”

In Part 1, I introduced the topic and underscored its importance for Christian theology.

In Part 2, I looked at Wolterstorff’s Open Theism argument that suggests that God is inside of time, that is, God is everlasting. I concluded that this is least plausible among the three options.

In Part 3, I looked at Boethius’ traditional and widely held argument that suggests that God is outside of time, that is, God is timeless. I concluded that this too is quite implausible.

Now here in Part 4, I am putting forth my own new position – God is transcendent of time yet immanent in it – which sees this issue as both-and instead of either-or like the other two. 

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The Transcendent Argument: Why It Is Most Plausible

Now that I have shown how the arguments of Wolterstorff (God is everlasting/inside time) and Boethius (God is timeless/outside time) are quite implausible and that there is need for a new position, I will now put forth my own new argument that the biblical God both transcends time as its Creator, and yet still acts immanently within it. As one can infer, this view is somewhat a middle ground between Wolterstorff and Boethius’ arguments. So, let me now lay out my reasons for holding such a view of God’s relationship to time.

First, the transcendent view upholds the attributes of God as espoused by classical theologians such as the omnipotence, omniscience, and omnipresence of God. Concerning God’s omnipotence (all powerful), if he is all-powerful, then he must therefore have power over time, not being subjected to it. In addition, this would imply that God cannot be bound within the constraints of time and be fundamentally temporal as Wolterstorff purports. Furthermore, presupposing God’s omnipotence, his Lordship over time also leads one to believe that he is not finite, but rather infinite. It is the finite world that he created that is bound to temporality. But since he is infinite, he does not need time to exist and cannot fundamentally be temporal (although his actions in the world can be temporal). Thus, God’s transcendence of and actions in time aligns with his omnipotence.

With regard to God’s omniscience (all knowing), if he knows all things, how does one account for his relation to time? On the one hand, if one holds that God is fundamentally inside time and experiencing temporality moment by moment, then he could not know what the future holds and therefore not know all things. On the other hand, if one holds that God is outside of time, then it is possible for God to know the past, present, and future, thus knowing all things (particularly with regard to what transpires in the temporal world). In addition, if God transcends all things (including time), then it is therefore possible for him to know all things. Thus, God transcending time and acting in time aligns with God’s omniscience.

Regarding God’s omnipresence (all present), if he is present everywhere then that would include temporality and non-temporality, both in and outside of time. Thus, to put God strictly in one time-frame or another would contradict his omnipresence. God is present outside of time because he transcends it. Nevertheless, he is present inside of time because he interacts with the temporal world. In other words, if God is not in time, then he is not omnipresent and if God is not outside of time, then he is not omnipresent. Only the transcendent argument can account for God’s omnipresence.

All these things lead one to seek an alternative to the traditional views of God as either timeless or everlasting because these arguments have unfortunately fallen prey to the “either-or” fallacy. However, when accounting for the attributes of God, it seems clear that the issue is one of both-and rather than either-or, at least according to classical theology which rests upon a biblical theology. God transcends time and exists outside of it, yet he is present and interacts in the temporal universe which he created. Because of this, the transcendent argument is the most plausible resolution to the inquiry about God’s relationship to time.

POSSIBLE OBJECTIONS TO THE TRANSCENDENT ARGUMENT

            However, one may object to this view in that I have not used any Scripture to argue this position. In response, I would have used much Scripture to give evidence of the transcendent argument. The main reason I chose not to is because I am Bible scholar and would write a thirty page exegesis paper on each Bible passage I would use to support the claims that God is omnipotence, omniscient, and omnipresent, and that is not my purpose in the series. So, I have made use of widely accepted biblical doctrines concerning the attributes of God instead of providing exhaustive explanations of biblical texts. Overall, I believe these doctrines give sufficient evidence in and of themselves.

THE UPSHOTS OF THE TRANSCENDENT ARGUMENT

            In conclusion, one upshot of the transcendent argument is that one does not lose certain attributes of God which have been established throughout two millennia of church history at the expense of others, whereas the everlasting and timeless arguments do. In this regard, it seems to maintain the biblical view of God as the Creator (of time) who is infinitely not subject to time, yet chooses to interact with his creation within time. In addition, it refocuses the issue of God’s eternity off of an either-or scenario onto the possibility of both-and, thus avoiding the pitfall of ascribing God as only outside of time or only inside of time. Lastly, it implies that the transcendent God of the Bible deserves worship from his creatures because he is both transcendent and immanent; both beyond and near them. This mystery and paradox is one that we could happily meditate upon for the next two millennia to come.

BIBLIOGRAPHY

Peterson, Michael, ed. Philosophy of Religion: Selected Readings. 4th Edition. New York: Oxford University Press, 2009.

Peterson, Michael, ed. Reason and Religious Belief: An Introduction to the Philosophy of Religion. 4th Edition. New York: Oxford University Press, 2008.

Wood, Laurence. God and History. Lexington: Emeth Press, 2005.

Time Out, Time In: The Divine Transcendence of Time (Part 3)

Alarm clock on wooden table

In Part 1, I introduced the topic at hand, namely, God’s relationship to time, and underscored its importance for theology and philosophy today.

In Part 2, last time, I critiqued Wolterstorff’s Open Theism argument which understands God as Everlasting showing its logical inconsistencies and why it is least plausible among our options.

Here in Part 3, I am going to discuss Boethius’ argument that God is Timeless, offer my critique, show how it is no better than Wolterstorff’s, and that a new position is needed.

Boethius’ Timeless Argument: Why It Is Not Plausible

            In the opening of The Consolation of Philosophy, Boethius defines eternity by stating, “Now, eternity is the complete possession of an endless life enjoyed as one simultaneous whole.”[1] This is how he understands God’s eternity, namely, that “God lives completely outside of time, in a changeless ‘eternal now’ that contains all of time within itself.”[2] This view of God’s eternity seems correct in that it makes a clear distinction between God who is infinite and unbound by time and the universe which is finite and bound by time. While this argument of God as being timeless living outside of time may seem accurate at first glance, it is lacking in several areas.

First, as Wolterstorff conjectured, Boethius seems to rely too heavily upon Greek philosophy rather than biblical theology. He mentions Plato and Aristotle, but gives no credence to Holy Scripture, Jesus, or Paul. Thus, Wolterstorff’s critique seems to be valid.

Furthermore, this leads to the two main lacks in Boethius’ argument of timelessness: (1) that he does not explicitly state that God is the Creator of time and (2) that his timeless God is remote and does not interact with the time bound world.

First, explicitly stating that God is the Creator of time would have greatly strengthened his argument. While this is somewhat inferential of his view, it nevertheless would have bolstered his case had he overtly said that the reason why God is timeless and unbound by time is because he created it. This may be due to the fact that Boethius scarcely relies upon Scripture.

The second lack in his contention is that his timeless God is a distant spectator of the world that does not interact with his creation. He says, “God is the ever prescient spectator of all things.”[3] But is this all that God does with the world? Does he merely know all that will happen and then watch from the outskirts of time what transpires in time? Again, dependence upon Scripture would have aided Boethius in this respect.

From Genesis to Revelation, the God of the Bible intimately interacts with humanity and creation. God creates the universe and then calls the nation of Israel through Abraham to bless all the other nations of the earth with the knowledge of God. As they walk with God and fail over two millennia, God then sends his ultimate revelation, his own Son, to redeem his fallen creation. On the last day,[4] God will fully redeem humanity by destroying death forever when his Son returns to the earth to establish fully the kingdom of God on the new heavens and new earth. The biblical narrative is one which describes the God who interacts with humanity and creation which are finite and bound in time, and Boethius’ argument seems to ignore these perspicuous biblical facts. The Bible does not portray God as a spectator of the world, but the ultimate participant in it. Had he availed himself to Scripture, Boethius would have avoided such theological pitfalls in his argument. For these reasons, Boethius’ view is inferior to the God of the Bible.

Since both of the most popular views of God’s eternity are flawed (Wolterstorff and Boethius), I will attempt in Part 4 next time to set forth a biblical understanding of God’s relationship to time.


[1] Peterson, Philosophy of Religion, 150.

[2] Peterson, Philosophy of Religion, 150.

[3] Peterson, Philosophy of Religion, 152.

[4] Notice, it is the end of temporality.