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The most prominent issue that theologians have addressed regarding
special relativity is that of God's relation to time, or what
is usually called the question of time and eternity. Is God totally
separate from the flow of time, the divine eternity a timeless
universal present, or is God both eternal and yet intimately involved
in the world and, in specific, in our experience of the passage
of time? This is a particularly important theological concern
today because many contemporary scholars emphasize the idea that
God experiences the events in the world as they actually happen
to us, and responds in time to our prayers and hopes. Granted
that we may, if we chose, still affirm the divine eternity to
be either beyond time, as in classical theology, or at least beyond
the flowing character of time, in which past and future are inaccessible
as in our ordinary experience of time. But can God as eternal
also experience and respond to our lives in time’s flow?
This issue is particularly important in view of the enormous
suffering of people this century, tragically underscored by the
Holocaust and other human atrocities, and of the environment,
marred by the ravages of human sinful behavior. Theologians are
increasingly arguing that the suffering of humanity and the environment
is taken up into the divine life and experience, and that only
thereby can it be transformed and redeemed. The suffering of God
with the world, as compared with a more traditional notion of
God’s being unaffected by the world, is thus a key theme
in contemporary theology, especially among contemporary Trinitarian
theologians.
Some theologies, notably process theology, go even further
and argue that both divine and creaturely reality is essentially
temporal, that we live in a world of becoming in which constant
and enduring things are a construct of what is actually a series
of pointlike, momentary and fleeting events. For these theologies,
the reality of time for the divine life is fundamental. Thus both
the notion of God’s temporal experience of and interaction
with the world and of our ordinary human experience of flowing
time are basic to many theological approaches today.
The question is whether these views of time are compatible
with physics and cosmology. Special relativity is often the key
focus of this question, and the answer is surprisingly mixed.
The block universe interpretation seems highly compatible with
the classical view of eternity as the absence of change, the simultaneous
presence to God of all moments and events in the history of the
universe, but is the antithesis of the theologies which insist
on the temporality of both human and divine life.
On the other hand, the flowing time view of the world is nicely
compatible with the belief that God as eternal nevertheless experiences
the world in time, hears prayer and acts in the world in the present
moment. But does it so emphasize the fleeting character of time,
the ‘goneness’ of the past and the ‘maybeneverness’
of the future, that the Lordship of God over all times, and the
everlasting faithfulness of God’s promises to redeem the
world, are undercut? And which interpretation of special relativity
is more plausible to scientists and other scholars? This has been
the subject of intense scholarship over the past decades,and interestingly, it remains one of the key questions at the
frontiers of the philosophy of physics.
I believe the challenge is to incorporate insights from both
sides here into a richer synthesis. Surely God's eternity
is the source of the time we experience, and thus God is capable
of experiencing the world in its flowing present. Yet God's eternity
eternally transcends its relations to creation and thus to flowing
time, and offers a depth of time which unifies and completes all
that remains broken and unfinished in our lives. Perhaps the ambiguous
status of time in special relativity - block universe vs. flowing
time - is a reflection, however poorly, of what in the divine
eternity as the source of time is an inward differentiation and
complexity of God's temporality, where alpha and omega merge together
in the single divine presence.
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| Contributed by: Dr. Robert Russell
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