The Concept of Eternity in Gregory of Nazianzus’ Oration 38 (original) (raw)

Paragraph 8 of Gregory of Nazianzus' Oration 38 is perplexing, to say the least. Here the Theologian attempts to convey an analogical definition of eternity. Utilizing human experience of time and creation to probe the mysterious aspects of the eternal, he states that "eternity is neither time nor some part of time, nor is it measurable, but what is time for us ... is for everlasting beings eternity, since [eternity] is coextensive with these beings, as if it were a kind of movement and interval of time" ( ¶8). Built into this very definition is an acknowledgement of the ineptitude and inaccuracy of human language in portraying a phenomena so foreign to the contingent and material realm. On the level of rhetoric, the articulation of a striking assertionpreceded by qualification of its scope and followed by redirection to a less trying subject-is an observable trend throughout Gregory's orations. 1 The prevalence of this pattern can be attributed to Gregory's deep-seated conviction that human knowledge is always a seeing "in part" (1 Cor 13:13), which only gives glimpses of the whole. Language points toward both certain truth and certain mystery: obscurity, darkness, and unknowability. Addressing a mixed audience in Oration 38, Gregory is concerned to show the reasonableness of the Christian faith, yet also to tantalize listeners with a profound reflection on the paradoxical properties of eternity itself.

Eternity in Early Modern Philosophy

Eternity: A History, 2016

In the current chapter we will trace the history of eternity in the early modern period (roughly, 1550-1750). Modernity seemed to be the autumn of eternity. The secularization of European culture provided little sustenance to the concept of eternity with its heavy theological baggage. Yet, our hero will not leave the stage without an outstanding demonstration of its power and temptation. Indeed, in the two centuries of early modernity, the concept of eternity played important roles in the period’s greatest philosophical systems. The first part of the chapter concentrates on the debate about God’s relation to time. While most of the great metaphysicians of the period – Suarez (1548-1617), Spinoza (1632-1677), Malebranche (1638-1715), and Leibniz (1646-1716) – ascribed non-temporal eternity to God, a growing number of philosophers conceived God as existing in time, and eternity as having everlasting existence. For Newton, Gassendi (1592-1655), Henry More (1614-1687), Samuel Clarke, Isaac Barrow (1630-1677), and John Locke (1632-1704), God’s eternity was simply the fact that he always was, is and will forever be. In the second part of the chapter we will study the concept of eternal truth [aeternae veritates or vérités éternelles]. Though this concept has a long history it became far more central in the early modern period with the emergence of the closely related notion of the “Law of Nature” [lex naturae]. The third and most extensive part of the chapter will present Spinoza’s original understanding of eternity as self-necessitated existence. Various elements of Spinoza’s notion of eternity can be traced back to previous philosophers, but the core of his understanding of eternity is genuine and surprising. For Spinoza, eternity is primarily a modal notion, a unique kind of necessity and necessary existence. The final part of the chapter will address the reception of Spinoza’s concept of eternity in the century following his death. Remarkably, Spinoza’s notion of eternity was received positively by figures who would otherwise sharply criticize his philosophy. Oddly enough the great “atheist” of the early modern period turned out to be the philosophical expert on eternity, namely, the very essence of God.

Exploring Divine Eternality: The Timelessness and Temporality of the Imago Dei by Rudolph P. Boshoff

2023

This article delves into the debate surrounding God's eternality, examining two rival views: divine timelessness and divine temporality. While some argue that God exists outside of time, others propose that God experiences events within the confines of time. The article explores the possibility of reconciling these views through the person of Jesus Christ, who embodies both concepts without contradiction. It discusses the philosophical framework of Atemporalism, asserting that God transcends time, space, and matter. Furthermore, it suggests an "eternal-temporal simultaneity" to explain how God can be active both in a timeless sphere and in the temporal realm alongside other beings. The article also explores the notion of time dilation, drawing parallels between scientific concepts and the incarnate Christ's experience. Additionally, it examines biblical passages that imply Jesus' authority over space, time, and matter, while considering the effect of sin on temporality. The article concludes by discussing the idea that God's eternality offers believers a glimpse into transcending time and entering into His immortality, ultimately anticipating a future state where time is transcended, and a restored relationship with God is realized.

God's Eternity: A Temporal or Atemporal Divine Attribute

This paper explores God’s eternity, the relationship of God with time, and how God can engage our world in time. Some ask whether God can be in time with creation or not. This paper offers a possible integrative approach. The paper is structured as follows. First, a Biblical exegesis of passages supporting God’s eternity is given. Second, the paper summarizes theologians’ views on God’s eternity, and exemplary temporal vs. atemporal perspectives that may suggest choosing either one may not embrace all of the Biblical evidence as well as we might like. Third, a synthesis of ideas section develops an approach that leverages the mathematical relationship called the Fourier transform, where one can consider something from two different domains or modes. Considering the nature of God operating in this mathematical way opens up a possible approach to consider God engaging in the world. Finally, the summary shows how this approach may increase our understanding of God, His interaction with creation, and how it could benefit future scientific and theological exploration. Examining how an atemporal God (i.e. God operating in one mode) could relate with a temporal creation (i.e. God operating or appearing in a second mode) may offer fresh insights for scientific researchers, philosophers, and theologians that are open to God actively engaging in our world.

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Interpreting Eternity in Aquinas

Time and Eternity: The Medieval Discourse, G. Jaritz and G. Moreno-Riano (eds). International Medieval Research v. 9. Turnhout: Brepols 2003, 193-202