The existence of action and change seemingly necessitates the existence of time, as action and change occur in time. For a hypothetical action that occurs outside of time, the given action seems paradoxical in the very nature of its actualization. Evidently, for many, such actions that occur outside of time are neither assumed nor are the possibility and logistics of such pondered. For others, particularly those who believe in a variation of classical theism, panentheism (not pantheism), or deism, such speculation regarding the logistical aspects of actions occurring outside of time – something which is seemingly impossible and therefore potentially problematic – may arise. A normative component of these frameworks is the idea that the universe, and the time that exists therein, was created by a God who is outside time, and originated time through the action of creating the universe and creating time therein as a crucial mechanism by which change occurs. I will be approaching the topic of action outside of time from a theological perspective and will be considering the prospects of this topic within the framework of panentheism.
I believe that a sensical approach to this issue is that of accepting that as beings bound by and within time, we cannot comprehend what it is to be outside of time. Evidently, such is a paradox to us, but it can be concluded that the answer lies far beyond our understanding, which is stumped by the seemingly ultimately paradoxical nature of the issue, which itself is ultimately not paradoxical in this frame of understanding. Such is a mystery, and can only be understood as being a mystery. This is something that cannot simply be rationalized. However, this does not mean that classical theism, panentheism, and deism are inherently irrational on account of this metaphysical mystery that lies therein.
A being that is outside of time is not bound to time, and the time that exists in the finite world would not run parallel to its existence. Furthermore, such a timeless being would possess an infinite existence by which the course that the finite universe runs would be equated to nothing in the presence of. This itself is problematic, for me at least, in that it seemingly implies nihilism, for all that would exist in the universe would equate to zero in time, substance, and value. All that would be of importance is the infinite being outside of the universe, who I call God. This conclusion is somewhat akin to the cosmology and metaphysics of the Advaita Vedanta school of Hindu philosophy.
However, not every theistic system can be reduced to having a cosmology and metaphysical framework akin to that of the Advaita Vedanta school of Hindu philosophy, even with the given considerations. There may be ways that certain panentheistic religions crawl out of this hole. Potentially, a concession of mystery could be invoked. Additionally, a denial of the premise that the time, value, and substance of the material finite universe would be reducible to zero in the face of an infinite being could be considered. For religions and philosophies purport an essence-energy distinction – akin to that of Eastern Orthodox Christianity – there exists a solution, one that does not rely on a concession, nor a denial of the merits of the conclusion from which the question is begged.
If the energies of God were to have a permanent existence within the finite universe, then the universe would be given meaning, substance, and value. Moreover, time would then exist, for the time can exist in the substance that would now exist. Before, there could be no time, for there would be no substance subject to change. In such a framework, the energies of God would be radiated in the goodness that exists in the universe. I believe that an infinite wealth of value is stored within these energies, which I see as being compacted into finitism. As such, there would be value in the universe. The substance in the universe, which if not for this infinite value would be reduced to nothingness, would be ignited into existence by the value given unto it by the energies of God. This, however, is not to say that other belief systems can not have adequate answers to this question.
Furthermore, following my invocation of Eastern Orthodoxy and the essence-energy distinction, it is also worth nothing there exists a crucial element regarding action outside of time to the metaphysics of the trinity in Christianity as a whole, in the idea of the procession that occurs (Son and Holy Spirit from Father in the east, and Holy Spirit from Father and Son in the west). This procession, which occurs outside of time, is not however an act of creation, unlike that of the action of creating the universe. Through the eternal procession, the Son and Spirit are begotten and not made, for if they were made, then there would be a time when they were not, and with their procession occurring outside of the bounds of time that would come along with the creation of the universe, there would indeed be no time when they did not exist. Thus, the concept of action occurring outside of time is especially important in Christianity, making the explication of these concepts especially important in Christianity.
Going back to the initial topic of action which occurs outside of time, an apparent issue regarding the concept of prayer in theistic frameworks can be solved through this outlook which places God completely outside of the linear progression of time in the finite world. Prayer, if effective in persuading God, seemingly implies the lack of foreknowledge of God, which thus implies that God is not omniscient. However, the consideration of prayers by God is something that would occur outside of time, rather than in a progressive manner in line with the progression of time in the finite world. Yet, the actualization of the answering would occur linearly, within the scope of time, but this does not mean that they were considered within the scope of time.
Now, for my final point. The action of God creating the finite universe is something that does not happen inside of time, for there would be no time from the perspective of God, and thus there would be no distinction between the existence and non-existence of the universe from the vantage of God. Ergo, actions that happen before time bear no real distinction from actions happening outside of time. Furthermore, the word “before” indicates that there exists time outside of time, which is not the case, for this cannot possibly be so. Once again, it may appear strange to consider action outside of time as occurring without time, for all action that we perceive and know happens in time – it does not happen in the absence of time. Ultimately, such is beyond our understanding, for such is beyond time.
Thank you for reading,
- Eli Gardenswartz
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