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The post below is basically a random, unorganized mental burp…

After reading a general philosophical article on time, and simultaneously reading On Thinking the Human by Robert Jenson, I believe that I am starting to formulate an experimental view of God’s relation to time, which has a direct affect on how we ought to understand His knowledge.

Thesis: God has been revealed as a Trinity. He eternally exists in three “persons” or “consciousnesses.” God therefore, being a conscious Being, must have existed pre-creationally in (some sort of) relation to time. In other words, the very fact that the Trinitarian God is conscious seems to necessitate that He exists relationally “with” time.

The above can be seen by the very recognition that consciousness is ever “moving.” Thoughts are successive. Now, one might try to claim that perhaps God’s consciousness is different from our consciousness and hence He might not necessarily be related to time (i.e. have succession of thoughts) in His consciousness. However, this argument fails because not only does God consciously exist, but He also consciously exists within a Trinity of consciousnesses. Again, one might try to claim that these consciousnesses could operate in some sort of timeless, oneness, eternally thinking all of their individuated thoughts in the same eternal, atemporal “now.” However, I am not convinced of this thinking either, for we are also told that God is loving. And we know that love is an action. And since God has seemingly always had some sort of intra-trinitarian love relationship, I am inclined to think that God has ever-acted within His Trinitarian consciousness.

If the above argument is successful, what we are left with is a God who is not constrained by time, but rather one who’s very conscious activity moves as, what might be called, “time.” God’s consciousness is therefore the (eternally?) first (ontologically not temporally) essential expression of time. In other words, God is not “in” time. Rather, time is essentially the movement of God’s conscious activity.

If God was therefore pre-creationally revealed as relating to time, I am inclined to believe that God also exists post-creationally in relation to time. This being the case, it is not beyond reason to assert that time was not only pre-creationally the activity of God’s consciousness, but that time is also post-creationally the activity of God’s consciousness.

Regarding God’s knowledge in light of the above thesis, I am inclined to assert that God’s knowledge is therefore part and parcel of His consciousness. If this is consistent, God’s knowledge is also active, moving – even related to His time-consciousness. In other words, God’s knowledge, being part of His general consciousness, is one aspect of the activity of God’s consciousness, which is understood as “time.”