About the Book
Table of Contents
Part I
Part II
Part III
Part IV
Part V
Part VI
|
Vol.6: Time and Eternity
PART I
TIME AND ETERNITY:
CREATION AND THE THEORY OF RELATIVITY
Table of Contents
Introduction
Chapter 1. Historical Background
Chapter 2. The Relativity of Time
in Experience
Chapter 3. Time and Relativity in
Creation
Chapter 4. Time Contrasted with
Eternity in Scripture
Chapter 5. Time in Redemption
Publishing History:
1958 Doorway paper No. 37, published
privately by Arthur C. Custance
1977 Part I in Time and eternity, vol.6 in The
Doorway papers Series, published by Zondervan Publishing
Company
1997 Arthur Custance Online Library (html)
2001 2nd Online Edition (design revisions)
pg.1
of 5
Even if
the attempt at discrimination should fail in exactitude,
it may yet,
by opening out fresh views
contribute light to minds of greater precision --
who may thus be enabled to hit upon the exact truth.
--Lord Arundell of Wardour, 1872
PREFACE
IT HAS BEEN
well said that it takes two to tell the truth. I think what this
means is that there is a sense in which we conceive a truth most
clearly when we have given it verbal expression for someone else's
benefit. Often we think we understand � until we try to share
our understanding with another person.
My impression is that the reader
will profit most from this Paper if he lends it to a friend with
whom rapport is already established and then discusses it so
as to verbalize its implications for himself.
If these things are true, there
is wonderful comfort � one might almost say a spiritual thrill
� in the contemplation of them. Not the least surprising
is the fact that some of the implications in the Theory of Relativity
were so clearly perceived by Augustine and so wonderfully allowed
for in Scripture. The light which the theory both casts upon
and receives from the New Testament, especially John's Gospel,
opens up all kinds of new avenues of Christian thought on some
of the deepest problems of eternity. Much remains yet to be explored.
If you begin to lose track, don't give up! Press on to the end
� it will become clearer in due time.
If any excursive brain . . .
wonder that Thou the God Almighty and All-Creating and All-Supporting,
Maker of Heaven and Earth, didst for innumerable ages forbear
from so great a work before Thou wouldst work it: let him awake
and consider that he wonders at false conceits. For whence could
innumerable ages pass by, which Thou madest not, Thou the Author
and Creator of all Ages? Or what times should there be, which
were not made by Thee? Or how should they pass by, if they never
were? Seeing then Thou art the Creator of all times, if any time
was before Thou madest Heaven and earth, why say that Thou didst
forego working? . . . But if before Heaven and earth there
was no time, why is it demanded "what Thou then didst"?
For there was no "then" when there was no time.
Augustine,
Confessions
pg
2 of 5
INTRODUCTION
IN THE HISTORY
of science it has frequently been observed that every new theory
involving highly abstract ideas has to be discussed and argued
about at the upper levels for some time before it can be understood
by the educated public in general. In the ordinary processes
of conversation, the words and phrases and analogies essential
for its verbalization have to be generated and combined in various
ways before it can be communicated meaningfully to a larger audience.
At first the search for terms with
which to convey the new ideas is slow and, for all but a few
specialists, quite inadequate. But in the course of time a kind
of natural selection operates to eliminate terms that confuse
and to elaborate those that clarify the issues involved. Modes
of expression are standardized. More and more individuals come
to attach the same specialized meanings to phrases that are commandeered
as the particular property of those who possess the new truth.
A scientific "jargon" grows up that facilitates expression
and gives new freedom to the exchange of ideas. The more abstract
and removed from common sense the theory is, the longer it takes
for it to percolate down to the lower levels. Occasionally the
process is accelerated by the appearance of some scientific genius
who has a peculiar gift for expressing the abstruse in remarkably
appropriate common terms, thus bridging the gap from the specialist
to the layman much more rapidly. A. S. Eddington and Sir James
Jeans were men of this type. (1)
The Theory of Relativity is a case
in point. The difficulty of making the implications clear was
increased by the fact that the terms themselves were all common
ones, like space and time This had the effect of misleading the
public into supposing that employing the terms was equivalent
to knowing what they meant. And, of course, since Relativity
was applied to time, everybody knew what
1. For example: Sir Arthur Eddington, The
Nature of the Physical World, Cambridge University Press,
1930; Sir James Jeans, The Mysterious Universe, Cambridge
University Press, 1931.
pg.3
of 5
was meant because we
all experience apparent fluctuations when we are waiting for
someone or when we are trying not to be late! All this was plain
common sense. . . .
The problem was even further complicated
by the fact that the novelty of the idea stirred the imagination
of popular science writers who explained Relativity to their
readers by the use of analogies which at first appeared to give
immediate insight into the new mysteries but afterward proved
to be misleading. It then became difficult for those whose thinking
had thus been influenced to escape from the insights supposedly
gained in order to achieve the more profound insight which was
required for a true understanding.
This Paper inevitably suffers from
both these difficulties, and undoubtedly much discussion and
argument is required to generate the more exact terms and phrases
necessary to crystallize the somewhat new application of the
Theory of Relativity to the scriptural meaning of Time and Eternity.
A basic tenet of Einstein's theory
is that time, as a fourth dimension, has no meaning or existence
apart from the physical universe and could not be said to have
existed prior to the Creation. In one of his more popular statements,
Albert Einstein put it this way: (2)
If you
don't take my words too seriously, I would say this: If we assume
that all matter would disappear from the world, then, before
relativity, one believed that space and time would continue existing
in an empty world. But, according to the theory of relativity,
if matter and its motion disappeared there would no longer be
any space or time.
This in itself
is difficult enough for anyone who has not reflected upon it.
But there is an equally important corollary: namely, that in
a spiritual world (in which matter has no place) the same situation
would exist � there could be no passage of time. This would
be a real world which either existed in the absence of a physical
world altogether or existed alongside a physical world but without
any dependence upon it. In either situation there need not be
any experience of time as we understand it. If this spiritual
world is thought of as existing in the absence of a physical
world, it would be, as it were, "before" the Creation
� that is to say, before Genesis 1:1. If it is thought of
as existing alongside a physical world but not dependent on it,
then we have the situation as it is now. Yet, although the present
situation is what it is and time is being experienced by those
of us who exist within the framework of a physical universe,
those
2. Einstein: quoted by Philipp Frank, Einstein,
His Life and Times, Knopf, New York, 1947, chap. 8, section
5, p.178.
pg.4
of 5
who now live outside
this physical universe do not experience the passage of time
in any form.
This concept is in a sense a part
of the philosophy of modern physics, yet it really is completely
understood only by something akin to spiritual insight. Its implications
are highly complex. The light which is thrown upon many passages
of Scripture fully justifies the effort necessary to grasp what
is really being said � an effort made particularly necessary
because we first have to abandon our characteristic common-sense
views of what time is.
That Scripture explicitly and repeatedly
takes into account the fact that time is wedded to the material
world but not to the spiritual world is by no means a new discovery.
Augustine, among others, saw it clearly, as a proper understanding
of his quotation will show. But a careful exploration of those
passages of Scripture that reflect this fact reveals much more
than has been hitherto suspected: and the revelation is, to put
it quite simply, a truly wonderful one. It will probably help
considerably, before examining these passages, to review briefly
the historical background of the events that led to Einstein's
formulation of the two essential principles of the Theory of
Relativity.
pg.5
of 5
Copyright © 1988 Evelyn White. All rights
reserved
Previous Chapter Next Chapter
|