Eternity And Time S Flow

Neville returns eternity to the center of consideration by analyzing the obsessive culture that attempts to get along denying it; and he analyzes the nature of time's flow itself, the nature of divine eternity, and the subtle problems of personal immortality. He argues that time and eternity constitute one topic and that, therefore, time itself is beyond understanding, beyond personal grasp, and beyond civilized orientation without a proper comprehension of eternity.

The relation of the eternal God to time and history has perplexed theologians and philosophers for centuries. How can Christians describe a God who is distinct from time but acts within it? This book presents one creative and profound approach to this perennial theme by examining the theology of Karl Barth. Contrary to interpretations of Barth that suggest he held a view of eternity as abstracted from time and history, this comprehensive study suggests that he provides a more complex and fruitful understanding. Rather than defining eternity in a negative relation to time, Barth relates eternity and time with reference to such doctrines as the Trinity and incarnation. This ensures overcoming what he saw as the "Babylonian Captivity" of an abstract philosophical definition of eternity that developed in the Western tradition. The central argument of the book suggests an analogia trinitaria temporis, a basic analogy between the eternal being of God and God's creating and activity within time. Also, implicit in Barth's view is a narrative view of time, similar to the view of Paul Ricoeur, which unfolds as the Church Dogmatics develops.

This book, first published as Selling Water by the River in 1972, is a practical and inspirational manual for all who wish to practice Zen. Rōshi P.T.N.H. Jiyu-Kennett, the founder and former abbess of Shasta Abbey, expertly combines an introduction to the basic tenets of Buddhism with original translations of the teachings of Zen Masters Dōgen and Keizan.

When the Eternal Can Be Met excavates the philosophy behind the theology of the twentieth century's most prominent Christian writers: C. S. Lewis, T. S. Eliot, and W. H. Auden. These three literary giants converted to Christianity within little more than a decade of one another, and interestingly, all three theological authors turned to the theme of time. All three authors also came to remarkably similar conclusions about time, positing that the temporal present moment allowed one to meet the eternal. Decades before Lewis, Eliot, and Auden sought to creatively construct a fictive or poetic theology of time, the prominent philosopher Henri Bergson wrote about time's power to transform an individual's emotional and spiritual state, a theory well known by Lewis, Eliot, and Auden. When the Eternal Can Be Met argues that one cannot fully understand Lewis, Eliot, and Auden's theology of time without understanding Bergson's theories. From the secular philosophy of Bergson dawned the most important works of literary theology and treatments of time of the twentieth century, and in the Bergson-influenced literary constructs of Lewis, Eliot, and Auden, a common theological articulation sounds out--time present is where humans meet God.

According to Robert John Russell, one of the foremost scholars on relating Christian theology and science, the topic of “time and eternity” is central to the relation between God and the world in two ways. First, it involves the notion of the divine eternity as the supratemporal source of creaturely time. Second, it involves the eternity of the eschatological New Creation beginning with the bodily Resurrection of Jesus in relation to creaturely time. The key to Russell's engagement with these issues, and the purpose of this book, is to explore Wolfhart Pannenberg’s treatment of time and eternity in relation to mathematics, physics, and cosmology. Time in Eternity is the first book-length exposition of Russell’s unique method for relating Christian theology and the natural sciences, which he calls “creative mutual interaction” (CMI). This method first calls for a reformulation of theology in light of science and then for the delineation of possible topics for research in science drawing on this reformulated theology. Accordingly, Russell first reformulates Pannenberg’s discussion of the divine attributes—eternity and omnipresence—in light of the way time and space are treated in mathematics, physics, and cosmology. This leads him to construct a correlation of eternity and omnipresence in light of the spacetime framework of Einstein’s special relativity. In the process he proposes a new flowing time interpretation of relativity to counter the usual block universe interpretation supported by most physicists and philosophers of science. Russell also replaces Pannenberg’s use of Hegel’s concept of infinity in relation to the divine attributes with the concept of infinity drawn from the mathematics of Georg Cantor. Russell then addresses the enormous challenge raised by Big Bang cosmology to Christian eschatology. In response, he draws on Pannenberg’s interpretation both of the Resurrection as a proleptic manifestation of the eschatological New Creation within history and the present as the arrival of the future. Russell shows how such a reformulated understanding of theology can shed light on possible directions for fundamental research in physics and cosmology. These lead him to explore preconditions in contemporary physics research for the possibility of duration, copresence, retroactive causality, and prolepsis in nature.

Describing his objective in writing Eternal Hope, Emil Brunner boldly claimed that ‘a church that has nothing to teach concerning the future and the life of the world to come is bankrupt’. Several decades later, such a challenge might still be levied. Against this backdrop, Brunner offers a way forward that remains closely tied scripture, yet is nevertheless pastorally sensitive. Indeed, one of the central tenets of his approach is that the Gospel offers no comfort to the individual that is not at the same time a promise for the future of humanity as a whole. He proceeds systematically through the promises and mysteries that the Christian faith maintains surrounding death, while holding the hope of eternity as a constant goal. A precursor to his more rigorous Dogmatics, and partly in preparation for the second assembly of the World Council of Churches in 1954, Eternal Hope was also written just a year after the tragic death of Brunner’s son. It is therefore no surprise that he combines the vulnerability of his personal encounter with death, and a theological outlook that has universal implications.

Brian Leftow makes an important contribution to the longstanding debate among philosophers and theologians about the nature of God's eternity. The author develops a powerful and original defense of the notion that God is eternal in that he exists timelessly; that is, that though God exists, he does not exist at any time. Leftow defends the claim that a timeless God can be an object of human experience, and he attempts to delineate the extent of such a God's omniscience. Finally, the author pays special attention to the relation between the claim that God is timeless and the claim that God is metaphysically simple.