J
jbeck43
Guest
Thanks for your responses, and please know that in my disagreements, I really appreciate your kind demeanor.* It comes through in your posts, and I hope I project the same.*
I guess my uneasiness comes from your use of the phrase, eternal time.* To me, it suggests a contradiction in terms.* If something exists in time, then it is changeable–since time is how change is measured.* But.to God, who does not change, time is irrelevant.* Eternal time, it seems, is unnecessary.* I think the reason why you’re suggesting it is because to us, time is necessary for everything we do.* So our conception of God creating the universe in our imagination has God “doing” something too, like tinkering in a toy shop, or working under the hood of an imaginary car.* But the metaphysics goes deeper than our imaginations sometimes initially takes us.*
First, God is described by great theologians.like Thomas Aquinas as being ontologically simple.* What this means is that God has no “moving part“.* Let me explain. In my previous post, I mentioned that for anything to move from potential to actual, an outside substance that is actual must act upon it.* Here’s an example that Doctor Edward Feser uses in his excellent book on the metaphysics of Saint Thomas Aquinas:* if you take a rubber ball, you see that it has two states or substances, the actual form of a rubber ball, and the potential form of a pile of goo when it’s melted in an oven.* But in order for it to actually become a pile of goo, an actual substance namely heat, must act upon the ball to move it from being only potential goo, to actual goo.* Something actual (heat), causes something potential (goo), to move from its potentiality to its actuality.*
And so this is the great domino-like construction that Aquinas builds his universe upon.* The epiphany here is that if all the universe and everything in it runs from its potential to its actual substance only when an actual substance “moves" it there–that every substance is helpless so to speak to do so on its own, then there must be a prime mover, an initial “actual“ that at every turn and every moment causes each potential substance to move from its potentiality to its actuality.* Something must initiate it all. And that something must, once again be actual.* The first domino has to be pushed over.* To Aquinas, that “pusher” is God.* And God therefore must be purely actual, with no “moving” parts (because movement implies potentiality, not actuality–since movement from one place to another would show that God lacks omnipresence.* And since God lacks nothing, He must be omnipresent, and therefore doesn’t need to "move“). God then, acts upon every moment of existence, moving every potential form to its actual form, without Himself moving, since as God, every actual perfection is realized, and no potential perfection is absent, so therefore God need not move toward anything, even in the act of creation.* It is certainly a mystery to be sure, but this circles around to my problem with eternal time.*
Time implies movement.* It is the measuring stick of change.* If God, who is the unmoved mover, exists in time/eternal time, then He becomes the “moved” mover as it were, and this misrepresents the ontological nature of God as being simple, all actual, and with no moving parts.* God is reduced, I’m afraid, to the mundane tinkerer, working in the toy shop, building a universe with his hands until at some time it is finished.*
God is greater than this.* And His creation is more profound.* (One note here:* when God therefore is said to create the world in six days and rested on the seventh, this is an anthropomorphism–a construct of “humanness,” if you will, to understand the actions of a God that has no human antecedent.* God strictly speaking, needs no rest, because he doesn’t have a body to get tired.)
You have opened up a very interesting discussion, and I’m glad you introduced your supposition.* Thanks again for a lively and kind exchange.* Best regards.
I guess my uneasiness comes from your use of the phrase, eternal time.* To me, it suggests a contradiction in terms.* If something exists in time, then it is changeable–since time is how change is measured.* But.to God, who does not change, time is irrelevant.* Eternal time, it seems, is unnecessary.* I think the reason why you’re suggesting it is because to us, time is necessary for everything we do.* So our conception of God creating the universe in our imagination has God “doing” something too, like tinkering in a toy shop, or working under the hood of an imaginary car.* But the metaphysics goes deeper than our imaginations sometimes initially takes us.*
First, God is described by great theologians.like Thomas Aquinas as being ontologically simple.* What this means is that God has no “moving part“.* Let me explain. In my previous post, I mentioned that for anything to move from potential to actual, an outside substance that is actual must act upon it.* Here’s an example that Doctor Edward Feser uses in his excellent book on the metaphysics of Saint Thomas Aquinas:* if you take a rubber ball, you see that it has two states or substances, the actual form of a rubber ball, and the potential form of a pile of goo when it’s melted in an oven.* But in order for it to actually become a pile of goo, an actual substance namely heat, must act upon the ball to move it from being only potential goo, to actual goo.* Something actual (heat), causes something potential (goo), to move from its potentiality to its actuality.*
And so this is the great domino-like construction that Aquinas builds his universe upon.* The epiphany here is that if all the universe and everything in it runs from its potential to its actual substance only when an actual substance “moves" it there–that every substance is helpless so to speak to do so on its own, then there must be a prime mover, an initial “actual“ that at every turn and every moment causes each potential substance to move from its potentiality to its actuality.* Something must initiate it all. And that something must, once again be actual.* The first domino has to be pushed over.* To Aquinas, that “pusher” is God.* And God therefore must be purely actual, with no “moving” parts (because movement implies potentiality, not actuality–since movement from one place to another would show that God lacks omnipresence.* And since God lacks nothing, He must be omnipresent, and therefore doesn’t need to "move“). God then, acts upon every moment of existence, moving every potential form to its actual form, without Himself moving, since as God, every actual perfection is realized, and no potential perfection is absent, so therefore God need not move toward anything, even in the act of creation.* It is certainly a mystery to be sure, but this circles around to my problem with eternal time.*
Time implies movement.* It is the measuring stick of change.* If God, who is the unmoved mover, exists in time/eternal time, then He becomes the “moved” mover as it were, and this misrepresents the ontological nature of God as being simple, all actual, and with no moving parts.* God is reduced, I’m afraid, to the mundane tinkerer, working in the toy shop, building a universe with his hands until at some time it is finished.*
God is greater than this.* And His creation is more profound.* (One note here:* when God therefore is said to create the world in six days and rested on the seventh, this is an anthropomorphism–a construct of “humanness,” if you will, to understand the actions of a God that has no human antecedent.* God strictly speaking, needs no rest, because he doesn’t have a body to get tired.)
You have opened up a very interesting discussion, and I’m glad you introduced your supposition.* Thanks again for a lively and kind exchange.* Best regards.