Reflections on Augustine and Time

One of the problems that Augustine seems to struggle with in his confessions is the concept of time. In his writings, he asks more questions than gives answers. This is not out of a lack of knowledge, but humility, as that is the attitude with which the entire work is composed. “What, then, is time? There can be no quick and easy answer, for it is no simple matter even to understand what it is, let alone find words to explain it.” (11.14) It is clearly evident to us that it is substantial, and that a concept of time is actualized by man. Augustine argues that he understands what it is when nobody asks him, but “if I am asked what it is and try to explain I am baffled.” (11.14) At best, an apophatic definition is provided based on the three aspects of time, being past, present and future. “We cannot rightly say that time is, except by reason of its impending state of not being.” (11.14)

Other questions exist surrounding aspects of time such as duration. Time only exists in the present, yet the present cannot be long or short. Nevertheless, we understand such concepts. We are aware of duration, we calculate periods which we use as length of measurements. We would not be able to do this if we were not aware that time exists. To add to this question, Augustine questions where the future and the past are, inquiring how we can understand something arises from what appears to be nonexistent, moving into another nonexistent thing. Is time realized from the movement of the heavenly bodies? Is it an extension of an unknown entity? 

Despite the ambiguity of these mysteries, Augustine provides an exemplary model of one who properly addresses such topics. “These are tentative theories, Father, not downright assertions. O God, be my Judge and my Guide.” (11.17) Augustine is careful not to impose his will in disorderly conduct, showing proper respect to the material. This being the case, he is still aware of certain Scriptural truths which tell him about time. He knows that time is a created thing, for the words “In the Beginning” necessarily demonstrate the effect of time. He affirms that God is outside of time, taking an approach comparable to Boethius, which helps address certain doctrinal issues about free will and election. God sees past, present and future in one moment, not beholden to the laws of time.

There must be a purpose for time. God does not create arbitrarily, on the contrary, “And by the words, ‘God saw that it was good’, it is sufficiently intimated that God made what was made not from any necessity, nor for the sake of supplying any want, but solely from His own goodness, i.e., because it was good.” (City of God, 9.24) Time, as part of creation, is good, and God declares as much in Genesis. Time is included in the creation of heaven and earth, being created out of nothing, for if it were by God’s own substance, it would be equal to Him. Perhaps it is for this reason that time is necessary. If we were not contained in time, we would be eternal, but only God is eternal and uncreated. Time is a medium which distinguishes our being from that of God’s.

One last insightful remark Augustine makes about time is the distinction between God’s Word within time, and outside it. We are not capable of comprehending the vastness of God’s intellect or being, for “My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” (Isaiah 55:8-10). In His infinite wisdom and mercy, God gave us the gift of time and effectively communicates through it. “What my Scripture says, I say. But the Scripture speaks in time, whereas time does not affect My Word, which stands forever, equal with me in eternity.” (13.29) These words comfort Augustine in his folly. The Spirit, which is One with the Word, is able to relay understanding and transcend time. “And what we have received is no spirit of worldly wisdom; it is the Spirit that comes from God, to make us understand God’s gifts to us.” (13.30) God is the immutable Word beyond time, but also that one who condescends through time for us, either through His Spirit in Scripture, or through His Son in the incarnation. While we cannot understand the extent of time, all its attributes or its substance, we can acknowledge its extraordinary complexity that works to the Good in order to serve God and help us come to God. Therefore, it is best to hold Augustine’s attitude of humility and thankfulness when discussing these topics, recognizing the massive disparity between God and man, and living our lives accordingly.