Archive for September 14th, 2007

Time in a One-Storey World

September 14, 2007

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It seems to me as I’ve looked over my posts on the “one-storey” world, that one thing I have not paid much attention to is time. Part of the “two-storey” construct which dominates our modern world-view, is a tendency to view time in a purely linear, historical progression. Thus for some very conservative two-storey Christians, time begins at creation, and moves along in a linear fashion. Thus the timing of Adam and the fall become critical historical problems. There are those who are thus forced to argue for a “young earth.” A museum opened this past year in which the young earth was celebrated, the dinosaurs depicted as cohabiting the world with Adam and Eve. It adds a whole new dimension to life in the Garden of Eden.

This same treatment of time may have an emphasis on the “last days,” in some cases arguing strongly that we are in just such days. The “Left Behind” series of novels celebrates this linear view. And although, properly speaking, the end of history may be referred to as the “eschaton,” the linear, two-storey version of time and life on earth, actually lacks an eschatological dimension. There is nothing about the end that is different from the rest of time with the sole factor of its timing. It is the end, because it is the last thing in a long progression. Prophecy about such an end is not about the nature of things, but simply about the progression of things. This is not Biblical eschatology.

Of course, this is a hallmark of the two-storey worldview. It is inherently secular (even when it’s religious). That which is significant and of everlasting value has been placed “off world” in a second-storey. This world simply continues until it is brought to its cataclysmic end, trucks running off the road, airplanes crashing, and all the rest of the tragic scenario of Dispensationalism (of course it’s quite possible to be a two-storey Christian without at the same time being a Dispensationalist).

However, as noted, this modernized world-view has no proper eschatology, and does not have a proper Christian view of time. Christ, we are told in Scripture, is the “Alpha and the Omega, the Beginning and the End” (Rev. 21:6). This is not simply a way of saying that He is eternal and was here when everything was created and will be here when everything ends. To view Him in such a manner, is to privilege creation in a way that sets it on a par with God, only shorter.

Scripture does not tell us that Christ was the Alpha and He will be the Omega – He is already both, always. When Christ walked among His disciples, the end of the age had come upon them. It is thus that His ministry is marked with the character of a “Jubilee” year, the 50th year in the Sabbath Cycle, in which everything is set free, and restored to its proper owner and order. Thus when St. John the Baptist sends word to ask whether Christ is the Messiah, Christ’s answer is couched in the language of the Jubilee:

Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. And blessed is he who takes no offense at me (Matt. 11:4-6).

In the same vein He announces His ministry in the synagogue in Nazareth:

And he came to Nazareth, where he had been brought up; and he went to the synagogue, as his custom was, on the sabbath day. And he stood up to read; and there was given to him the book of the prophet Isaiah. He opened the book and found the place where it was written, “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Luke 4:16-19).

This passage is a traditional Jubilee passage. The Jubilee itself, though occurring every 50 years, is also a type of the eschaton, the Great Day of the Lord, when the Judge will come and all things will be set right. The healing ministry of Jesus must be seen in this light. He does what He does, because He is the Omega, and where He walks the Jubilee has come. He is the End of History tabernacling in time.

By the same token – all that is associated with Him takes on this same cast. Thus, we are no longer citizens of this world, but citizens of Heaven:

But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ,21 who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself (Philippians 3:20-21).

Thus the Church, though in this world, is not of this world. Properly, the Church is an eschatological moment. It Baptizes into the death of Christ and raises in the likeness of His resurrection, thus casting time aside and treating these historical events as present, because in the presence of Christ all moments are present. The Church eats of an eschatological meal, enjoying the food of the Messianic banquet now, because in Christ that moment is already made present to the Church.

Dostoevsky’s famous Grand Inquisitor is a frontal assault on the Church acting not as eschatological community but the arbiter of history. In Dostoevsky “poem,” the Grand Inquisitor will have nothing to do with Christ other than to threaten Him for heresy and subject Him to the Inquisition. The Church will achieve what it sees God has having failed to do. There are a thousand ways to run this story – whether it is the Liberation Theology of South America, or the Swastika bedecked Churches who sought to Baptize a demoniac regeme. At points in time Christians have lost the proper identity of the Church as an eschatological moment and, through various schemes and arrangements, has either sought to prop up regemes that were judged useful to the Church’s needs, or even to have simply replaced the regeme with the Church itself. This is the ultimate triumph of secularism. To declare the Church as the Kingdom Come when it is living as nothing of the sort is to dress up a donkey and call him “Aslan.” Some may fall for it, but none of us should. It is a false eschatology.

The act of forgiveness is a true eschatological triumph. Trapped in history, modern man sees no way forward but to fight for domination: to the victor goes the spoils. Forgiveness is weakness and a good way to lose tomorrow what we gained yesterday. However, in radical obedience to the gospel of Christ, Christians behave in an eschatological manner: we forgive our enemies because we have already seen the outcome of history in the death and resurrection of Jesus Christ and thus do not need to force the behavior of our enemies in order to create a desired outcome. In the light of Christ’s triumph, we may forgive those who hurt us, because we know of the forgiveness that is and will be ours. The forgiveness of enemies is a proclamation of the victory of Christ – both now and forever.

The resurrection itself is the great sign of our forgiveness. Having obtained death as the outcome of our disobedience, we obtain the forgiveness of death in our resurrection. In a thousand ways in which the life of the Church is made manifest in this world – it shows forth not a linear progression through history – but an inbreaking of the Kingdom. Time has been ruptured, fulfilled, overcome.

We may live in a one-storey universe – but this one-storey universe is not a linear progression of events. It is the arena in which the Lord of time, transcends time. It is the arena in which the Cause is born in the midst of time. Thus St. Maximus can say that the “incarnation is the cause of all things.” In this one-storey universe icons become windows to heaven, doorways to the eschaton, for each portrayal in an icon is drawn in an eschatological manner. Thus we can see an icon of St. John the Baptist (with his head on his shoulders) with his head also on a charger lying at his feet. This is only possible for we are seeing all things together as we gaze through a window that shatters the boundaries of time.

It is also a reason why it is quite problematic when Orthodox Christians see themselves primarily as the keepers and conservers of the past. We do not look back and think that the 1st century was the best; or the 4th; or the 8th; or the 15th; or the 19th, etc. We are “stewards of the mysteries of God,” which no time can limit or define. We are the same Church in the 21st century as we were in the 1st century because we have always been the Church which is Christ’s eschatological bride. We are the Church of all centuries because we will be and are the Church at the end of the age.

Blessed is the Kingdom, of the Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages. Amen.