Existing Beyond the Clock: Are We Already Living in Eternity? An Ablogalypse Reflection

 

Introduction: The Intriguing Question of Time and Eternity

Human existence is intrinsically tied to the relentless march of time. Lives are meticulously measured by clocks and calendars, segmented into seconds, minutes, and years. Yet, beneath this temporal framework, a profound intuition often stirs within the human spirit: a sense that existence transcends the fleeting moments, hinting at a deeper, more enduring reality. This yearning for something beyond the temporal intensifies particularly when contemplating the mystery of life after physical death. A fundamental question arises: what happens to our perception and experience of time when our earthly journey concludes?

This contemplation leads to an intriguing theological and philosophical inquiry: if Christian faith posits that existence after physical death transitions into a state "out of time," or into a profoundly different relationship with time, does it logically follow that humanity is, in some profound and perhaps hidden sense, already existing in that "out of time" state right now? This question invites a deep exploration into the very nature of God, the essence of humanity, and the multi-layered reality that constitutes creation. This reflection will embark on a journey to explore this captivating question, examining the classical Christian understanding of God's eternity, the inherent temporality of human existence, the transformative power of "eternal life" as a present reality, and how humanity's fallen condition interacts with these profound truths. The exploration will reveal that while the full, unhindered "out of time" existence awaits, a significant participation in eternity is indeed available, here and now, through a relationship with Jesus Christ.

Part 1: Understanding God's Eternity – Our Blueprint for "Out of Time"

God as the Creator of Time

Christian theology fundamentally asserts that God is not bound by time but is its sovereign creator. Time, alongside space and matter, came into existence through God's purposeful act of creation, as described in Genesis.¹ This means that God existed prior to time and, consequently, transcends it.³ The concept of God creating time implies that time is not an independent, eternal entity co-existing with God, but rather a contingent aspect of His creation.

Augustine, one of the most influential Christian philosophers, profoundly articulated this concept. He stated, "It is not in time that you precede times. Otherwise you would not precede all times. In the sublimity of an eternity which is always in the present, you are before all things past and transcend all things future, because they are still to come".³ For Augustine, God's "years are one Today".³ This means that God does not experience "before" or "after" in the sequential manner that humans do; all moments that humanity perceives as past, present, and future are simultaneously present to God.⁷ God's existence is described as a "single, timeless 'present'".⁹ This atemporal nature of God serves as the ultimate blueprint for any "out of time" existence, demonstrating a mode of being that is not subject to chronological succession.

If God exists in an "eternal present" where all time is simultaneous, a natural philosophical challenge arises: how can such an atemporal being genuinely interact with humanity in its temporal reality? Questions emerge regarding how a timeless God can "hear" prayers from different centuries "at the same time" ⁷ or how a timeless God can "redeem" or "forgive" if these actions imply a responsive engagement with a temporal event, such as a human sin or an act of repentance.⁶ This appears to contradict the dynamic, relational narratives found throughout the Bible, where God acts, responds, and even expresses changing emotions or plans.¹⁰ This tension highlights a core debate within Christian theology: reconciling God's perfect, unchanging nature, often linked to timelessness, with His active, personal involvement in history. Classical theism often addresses this by distinguishing between God's internal, atemporal essence and His external, temporal operations. God's knowledge is not sequential; He knows all things at once.⁴ His actions in time are understood as manifestations of His eternal will, not as changes within His being.⁵ The personal aspects of God—His love, forgiveness, and interaction—are considered compatible with timelessness, not requiring discursive reasoning or temporal decision-making on His part.¹² The philosophical concepts of "E-simultaneity," which describes God's simultaneous perception of all time, versus "T-simultaneity," which describes human sequential perception, help to articulate how this might be possible.⁸ This understanding suggests that God's "out of time" existence is not a static, aloof existence, but a dynamic, all-encompassing presence that embraces all of time without being limited by it.

Divine Timelessness vs. Everlastingness: A Continuing Discussion

While classical theology, rooted in figures like Augustine and Thomas Aquinas, largely affirmed God's timelessness (atemporality), a more recent and increasingly dominant view among philosophers is "everlastingness" (sempiternity). This perspective suggests that God exists in time but without beginning or end, experiencing temporal succession like humans, but infinitely.³ Proponents of everlastingness often point to biblical language, such as the Hebrew word "olam," which connotes long duration, antiquity, and futurity, suggesting God is everlastingly experiencing rather than timelessly not experiencing.⁶ They also highlight the Incarnation, where God the Son "became flesh" (John 1:14) and appeared to live as a temporal being, suggesting God's capacity for temporal existence.¹³

The ongoing discussion between timelessness and everlastingness is not merely an abstract philosophical exercise; it profoundly impacts how God's relationship with humanity and the possibility of genuine interaction are conceived. If God is truly timeless, some argue, how can there be genuine prayer, responsive action, or a "history" that meaningfully unfolds with God?⁶ The human desire for a God who "lives His life with us in time" and to whom "yesterday, today and tomorrow make meaning" ¹⁰ often influences the adoption of the everlasting view. This suggests that the human experience of a dynamic, personal relationship with God often pushes towards a temporal understanding of His being, even if classical philosophy argues for a timeless existence. This reveals that theological frameworks are often shaped by the lived experience of faith. The initial inquiry, "if we exist out of time when we die then it stands to reason that we exist currently in that state," implicitly leans into this relational aspect. If the future state is "out of time," and that state is akin to God's eternity, then the question becomes: how can humanity relate to a timeless God

now? This sets the stage for exploring human participation in the divine, regardless of whether God is strictly timeless or everlasting, as both views affirm God's transcendence of human temporal limitations.

Part 2: Humanity's Temporal Journey and the Promise of Eternity

Humanity's Created State in Time

From a Christian perspective, humans are fundamentally temporal beings, created by God to exist and develop within the framework of time.¹ Human lives are inherently marked by succession, change, and the passage of moments, from birth to death. As one source articulates, "Humans require time to exist. Potential to be a different me becomes the actual me only through time. Over time, we change what we have, such as gaining knowledge or strength. And God can change what we are, like from a sinner to a saint".¹ This highlights humanity's inherent temporality and developmental nature, emphasizing that identity and growth are deeply intertwined with the passage of time. Humanity is composed of beings who

become.

The Nature of the Human Soul and Post-Death Existence

Christian theology firmly affirms the immortality of the human soul and its continued, conscious existence immediately after physical death.¹⁶ The soul does not cease to exist when the body dies.¹⁷ The Apostle Paul's declaration, "To be absent from the body is to be present with the Lord" (2 Corinthians 5:8), is a cornerstone of this belief.²⁰ It indicates an immediate transition for believers into God's presence. The spirits of believers who have died are described as "already in heaven" in an "intermediate state".²⁰ Biblical examples, such as Jesus' promise to the thief on the cross ("Today you will be with me in paradise") and the appearance of Moses and Elijah at the Transfiguration, further support the idea of a functional, conscious existence immediately after death.¹⁷ This suggests that the soul, as the immaterial aspect of human being, is not bound by the physical body's temporal limitations.

If the human soul is "functional immediately after death" ¹⁷ and directly "present with the Lord" ²⁰, and if God is often understood as existing in an atemporal "eternal present" ³, then this immediate post-death state for the soul could indeed represent a transition

into an "out of time" existence. The description of this intermediate state as "naked" (2 Corinthians 5:1-5) ²⁰ suggests a temporary, perhaps less fully embodied, but still conscious existence. This implies that the soul's relationship to time might profoundly change upon separation from the physical body, moving from a strictly linear experience to one that is, in some sense, closer to an atemporal perception. This provides a direct theological link to the initial premise: if death leads to an "out of time" state, it is because the soul, the core of personal identity, is no longer constrained by the linear, sequential time of earthly, physical existence. This is not yet full glorification, but it represents a significant shift in temporal experience.

Rejection of Soul Pre-existence and Reincarnation

It is crucial to note that Christian theology explicitly rejects the idea that human souls existed before mortal conception (pre-existence) or that they are recycled through reincarnation.²¹ Humanity is uniquely created

ex nihilo (out of nothing) by God, not from a "soul bank".²¹ The biblical statement, "It is appointed for men to die once and after this comes judgment" (Hebrews 9:27), directly refutes the concept of reincarnation.²¹ Furthermore, Christian doctrine teaches that the soul is created either at conception or as part of the physical process of conception, rather than pre-existing.²¹

The theological rejection of pre-existence and reincarnation is foundational because it firmly grounds human identity and destiny in a singular, linear journey from creation to judgment and an eternal state. This stands in stark contrast to cyclical views of time or existence found in other traditions. If human souls pre-existed, the "out of time" concept would have a very different meaning, potentially implying a return to a pre-temporal state rather than a progression into a new, eternal one that is uniquely ours. This establishes that the "out of time" existence after death is not a return to a prior state of being, but a new mode of being, a transformation and glorification, which aligns with the Christian narrative of salvation and ultimate redemption. It underscores the profound uniqueness and eternal significance of each individual's temporal life and the choices made within it.

Part 3: The "Already" of Eternity – Our Present Participation in the Divine

Eternal Life as a Present Reality

Herein lies a profound answer to the initial question. "Eternal life" in Christian theology is not merely an endless duration after death; it is fundamentally a qualitative, intimate, and transformative relationship with God that begins now for those who believe.² Jesus Himself defines eternal life in relational terms: "Now this is eternal life: that they may know You, the only true God, and Jesus Christ, whom You have sent" (John 17:3).² Furthermore, John 5:24 powerfully declares, "Truly, truly, I tell you, whoever hears My word and believes Him who sent Me has eternal life and will not come under judgment. Indeed, he has crossed over from death to life".²³ These passages emphasize that eternal life is a present possession, a spiritual reality that commences at the moment of faith, not merely a distant future hope.

If God exists in an "eternal present" where all moments are simultaneously before Him ³, and if "eternal life" is defined as knowing God intimately

now ², then this "knowing" implies a profound participation in God's very nature. If God's nature is atemporal, then knowing Him intimately could mean, in some profound sense, participating in His atemporal reality even while physically situated in time. This is not about literally escaping time's flow, but about experiencing a dimension of reality that transcends it, a spiritual connection to the timeless. This provides a direct and affirmative response to the core inquiry. Current "eternal life" is indeed a qualitative participation in God's timelessness. It is not that humanity is fully "out of time" in its physical existence, but that it is

connected to the timeless God in a way that allows for the experience of aspects of eternity here and now. This present experience is a "foretaste" of the full reality to come, a spiritual reality that interacts with and informs temporal existence.

Union with Christ and the Indwelling of the Holy Spirit

This present participation in eternal life, and thus in God's eternal nature, is made possible and facilitated by the doctrines of "union with Christ" and the "indwelling of the Holy Spirit".²⁵ Believers are promised that through Christ's divine power and precious promises, they "may participate in the divine nature" (2 Peter 1:4).²⁵ The Apostle Paul powerfully states, "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me" (Galatians 2:20).²³ Furthermore, the Holy Spirit takes "permanent residence in the body of a believer" ²⁸ at the moment of conversion, giving the believer "the life of God, eternal life, which is really His very nature".²⁸ This indwelling is foundational to Christian life and assurance.²⁹

The Holy Spirit, being the third Person of the Trinity, is inherently divine and thus atemporal. His indwelling in believers ²⁸ means that the timeless God is actively, intimately, and permanently present

within temporal human beings. This presence is not merely abstract but profoundly transformative, enabling "victory over sin now already, in the present" ²⁵ and renewing the inner self "day by day".³¹ This dynamic suggests that the Holy Spirit acts as a living conduit, allowing temporal beings to tap into and experience the "eternal now" of God, infusing temporal reality with divine presence and power. This provides a concrete theological mechanism for how humans can participate in eternity

now. The Spirit's presence allows for a "spiritual transformation" ³² that aligns desires, priorities, and very being with God's eternal nature, even while physical bodies remain subject to time and decay. This is not about literally leaving time, but about infusing experience

in time with the reality of eternity. It is a profound spiritual reality that transcends, yet interacts with, chronological existence.

The Christian Experience of Time and Eternity in Daily Life

This present reality of eternal life transforms the subjective experience of time, moving it from a "mindless refrain" or a source of "dread" to one imbued with purpose, rhythm, and direction.³³ Paul's writings speak to this transformation: "The new life in Christ blasts time apart, end to end, right through the centre of every moment... time is straightened out like a highway from past to future so that the events of history and each life lead on to God instead of death. And each moment is opened up to the eternal in the offer of prayer and contemplation".³³ Even as the "outer self is wasting away," the "inner self is being renewed day by day".³¹ This inner renewal is a tangible sign of present participation in eternity.

If the "inner self is being renewed day by day" ³¹ and individuals can experience "the eternal in the offer of prayer and contemplation" ³³, then the subjective experience of the "present moment" can be qualitatively different from a mere fleeting point on a linear timeline. It becomes a point of intersection with the eternal, a space where the divine presence is directly encountered. This suggests a form of "Christian mysticism" ³⁴ where the transformative presence of God ³⁴ reshapes perception and engagement with time, making the eternal accessible in the here and now. This means that while physically in time, spiritual reality can be "hidden with Christ in God" ²⁶, allowing for a present experience of eternity. This is not about being literally "out of time" in a physical sense, but about consciousness and spiritual being operating on a different, eternal plane, even now. It signifies that the "present" is not just a temporal slice but a gateway to the timeless.

Part 4: Navigating the Paradox – Fallenness, Free Will, and the "Not Yet"

The Impact of the Fall and Original Sin on our Temporal Existence

While humanity possesses a present connection to eternity, its current experience is profoundly shaped by the Fall. Adam's act of disobedience introduced sin and death, profoundly altering not only human nature but also the entire cosmos.³⁵ This is often referred to as the "cosmic fall," where creation itself became subjected to futility.³⁹ Sin is understood as far more than just individual bad deeds; it is a fundamental "state of alienation from God and rebellion against Him," a "corruption of human nature" that distorts desires and motives.³² Romans 5:12-19 is a key passage, explaining that "through one man sin entered the world, and death through sin, and so death spread to all men, because all sinned".⁴³ This inherited condition resulted in spiritual separation from God, physical mortality, psychological shame and fear, and cosmological consequences, including creation's "bondage to decay".³⁶

If creation was originally declared "very good" by God (Genesis 1:31) and God is timeless, then the Fall introduced a fundamental "temporal distortion" or "decay" (φθορά) ³⁶ into what was intended to reflect God's eternal order. This "bondage to decay" (Romans 8:20-22) ³⁶ means that the human experience of time is now inherently linked to suffering, transience, and the "seeming indifference of nature to personality".⁴⁹ This is why time, for many, is experienced as "dread and the bringer of death," a measure of "lost opportunity and failed effort".³³ This "temporal distortion" explains why humanity does not

feel fully "out of time" now, despite its spiritual connection to eternity. Physical and psychological being remains deeply embedded in a fallen, decaying temporal reality. The "groaning of creation" (Romans 8:19-22) ³⁶ is a direct consequence of this fallen state, a longing for liberation that underscores the "not yet" aspect of redemption.

Free Will and Divine Foreknowledge/Atemporal Existence

The tension between God's perfect omniscience (His knowledge of all future events) and genuine human free will is a long-standing philosophical and theological problem.⁷ If God is atemporal and perceives all events simultaneously (E-simultaneity), then from His perspective, future events appear "inevitable," which could logically seem to strip humans of their free will.⁷ However, Christian philosophers like Augustine and Aquinas have consistently argued that God's foreknowledge does not

cause actions but rather sees them as eternally present, thus maintaining compatibility with human free will.⁸ God's will "intends toward one alternative rather than another and does so freely" ¹², without compelling human choices.

If God's knowledge is timeless and complete, encompassing all choices ¹⁰, how can choices be truly free and morally responsible? Yet, Christian theology insists on human accountability for sin.⁵² The resolution often involves distinguishing God's knowledge from His causation. He knows what humanity

will freely choose, without Himself compelling the choice.¹² This implies that even within an "out of time" divine perspective, human temporal freedom is preserved and remains meaningful. This means that a future "out of time" existence, even if it involves a fixed nature (as some traditions suggest for those in hell ⁵⁴), does not negate the freedom exercised in the temporal life that

led to that state. The choices made in time have eternal consequences, and God's atemporal knowledge encompasses these choices without undermining their genuine freedom and moral imputability. This reinforces the profound significance of the temporal journey and the choices made within it.

The "Not Yet" of Full Glorification

While eternal life is a present reality for believers, its ultimate fullness, including the resurrection of the body and the complete liberation of creation from the effects of sin, is a future hope, an eschatological "not yet".³⁶ The Apostle Paul speaks of creation "eagerly longing for the revelation of God’s children" and its eventual liberation from "bondage to corruption" (Romans 8:19-22).³⁶ This "groaning" is vividly described as "childbirth pains" for a new age ⁴², signifying a painful but hopeful anticipation of renewal. Believers, too, are "saved, but not wholly glorified yet" ⁴²; they "have yet to come into our inheritance."

The "already but not yet" tension (eternal life now, full glorification later) ²⁴ is not a contradiction but a dynamic and purposeful reality within Christian theology. It means that current "out of time" participation is partial, a down payment, a spiritual reality that prompts believers to live in a way that reflects their future glory. This "hope" ²⁴ provides profound comfort in suffering and motivates ethical living, responsible stewardship of creation, and evangelism.⁴² It ensures that temporal existence is not pointless but purposeful. This tension explains why humanity still experiences time's limitations, the effects of the Fall, and the ongoing struggle with sin. It means that while connected to eternity, the journey

in time is still vital and consequential. Actions in this temporal realm have eternal significance, shaping character and participation in the future, fully "out of time" reality of the new heavens and new earth.

Conclusion: Living Eternally, Here and Now

To return to the initial question: If humanity exists "out of time" when it dies, does it stand to reason that it exists currently in that state? The answer, from a philosophical Christian perspective, is a resounding yes, though with crucial theological nuance. This is not a literal, physical timelessness in present bodies, but a profound spiritual and relational connection to God's eternal nature.

God, as the timeless Creator, is the ultimate "out of time" being, existing in an "eternal present" where all moments are simultaneously known to Him. Through faith in Jesus Christ, humanity receives "eternal life" as a present reality—an intimate, qualitative knowing of God, enabled and sustained by the indwelling Holy Spirit.² This union allows for tapping into God's atemporal reality, experiencing a dimension of eternity even while navigating temporal lives. However, the full "out of time" existence, completely free from the effects of the Fall (decay, suffering, the limitations of current bodies), awaits future glorification and the new creation. The present experience is a "foretaste," a "hidden life" with Christ, lived in the tension of the "already and not yet".²⁴

Understanding this present connection to eternity imbues temporal lives with profound meaning. Every moment, every choice, every act of love or service, is not merely fleeting but resonates with eternal significance.²⁴ It shapes true identity, which is discovered in relation to the Creator and anchored in Christ.⁵⁵ The groaning of creation and humanity's own inevitable sufferings in time are real, painful realities. Yet, Paul assures that they are "light and momentary afflictions" producing an "eternal glory that is far beyond comparison" (2 Corinthians 4:16-18).²⁴ Hope is anchored not just in a future escape, but in the "not yet" of full redemption that is already at work within.

Humanity is called to actively cultivate this present reality of eternal life through prayer, contemplation, and living in submission to the indwelling Spirit.²⁹ This is not an ascetic withdrawal from the world, but a spiritual transformation that deepens engagement

in the world, allowing for the perception of its eternal dimensions.¹¹ The "world" that believers are warned not to love (1 John 2:15-17) is not God's good material creation, but the "system of rebellion against God".⁵⁷ Participation in eternity means aligning affections with God's purposes, rejecting the fleeting and ultimately disappointing desires of a fallen, temporal system.

Therefore, humanity should not be enslaved by the relentless tick-tock of the clock, nor by the anxieties of a passing world. Instead, it is called to live with a vibrant awareness of the eternal dimension that is already profoundly ours in Christ Jesus. Let lives be a living testament to the "newness of life" ²³ possessed, a life that is "hidden with Christ in God" ²⁶, even as it walks through this temporal world. This is the philosophical Christian's call: to think deeply about these profound truths, to believe boldly in the reality of God's eternal presence, and to live fully in the dynamic intersection of time and eternity, until that glorious day when "time shall be no more" (Revelation 10:6) and the full, unhindered revelation of God's glory is experienced.