Time, it’s on our side. Yes it is

Since in this former post, I introduced a couple concepts about time (and God), I thought I’d spend a post clarifying this basic concept (not that the concept of time, and especially God and time, are basic; but this is my basic conception of the God-Space-Time relationship). A fairly common assertion is that God is atemporal, meaning that God exists ‘outside’ of or ‘beyond’ or ‘transcending’ time. This perhaps has basis in the ancient philosophical position that explains time as ‘change in material states’ (I believe this is the Aristotelian view). If this is the case for time, and God is the creator of all matter (thus God exists transcendant of matter), then God is not subject to the temporality of the material creation.

I, in contrast, would claim that God is not atemporal.

First, I would say this because one component of time, which I introduced formerly as ‘topological time’[1], concerns not merely changes in matter, but change (or process, chronology, sequence) in general. This applies only chronological value to events. Such as: event A preceded event B, which was followed by event C, and so on. What this does not account for is interval and duration of the events in time. This process of time does not rely on matter for its account. I see God as clearly existing within[2] topological time; for if God has thought and makes decisions, then events within/concerning God can be understood in sequence and chronology. The greatest evidence for God’s activity being capable of topological descriptions is that God is understood as creator (generally creator ex nihilo – out of nothing). If there was once a point of no creation (event A), and then there was creation (event B), then we have a topological progression of time, and a progression that involves God’s activity.

Next, we can ask if God’s existence and activity is also understood in terms of ‘metrical time’[1]. Metrical time deals with duration and ‘interval scaling’. Here, there is an external point of reference by which events in topological sequence are measured. Sequential overlaps are able to be accounted for along with duration of events. Matter supplies the means for metrical measurement of time. I posit that, though God may have existed without metrical time prior to creation[3], such a distinction is meaningless now that God has created. Now, God exists topologically and in relationship to the material creation, by which we discern our metric; so, God can be understood as well in terms of metrical time.

Therefore, I conclude, that it is at least reasonable to believe that God exists temporally, not atemporally, in terms of topological and metrical time.

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[1] I encountered these concepts (topological and metrical time) in my reading, which I have yet to conclude, in the first couple chapters of: McDonald, Neil B. Metaphysics and the God of Israel: Systematic Theology of the Old and New Testaments. Baker Academic. 2007.

[2]‘Within’ and ‘external of’ are peculiar terms in this conversation, especially as concerns topological time; as with topological time, I am explaining analysis and systems of explanation for real events less than I am positing the existence of a ‘realm’ of time within which one must ‘dwell’ but that one could ‘dwell’ external of.

[3]It could be argued that God, as Trinity, could be God’s own point of reference by which to measure metrical time. The problem here is that a ‘constant’ is preferred for metrical time, ie. the speed of light, the earth’s rotation around the sun. These examples also have variations and are not ‘true’ constants, but they act more as a constant point of reference than a person/personality in relationship (which is how the Trinity is most coherently articulated).