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Society. Blockchain Nature. Information Information. Blockchain

Nature. Information. Time
In the works of Fr. Sergei Bulgakov

Eternity and temporality are correlative

Time is the mobile aspect of eternity.

Eternity and temporality are correlative, without intruding into each other or interfering with each other. In no wise and in no sence can temporality diminish or limit eternity, for it belongs to a different ontological plane. One can say that eternity is the noumenon of time and time is the phenomenon of eternity. They are linked by a relation of foundation and being, but there can be no mixture or cunfusion between them, and they cannot limit one another. The imprint of God's eternity therefore lies upon all of creation, for it is the revelation of His eternity. Time is the mobile aspect of eternity. But every aspect of time has its depth in eternity, is nourished by and permeated with eternity.

Fr. Sergius Bulgakov
The Lamb of God
II. 2. Eternity and Time

God is revealed in the relative.

God, as the Creator who is correlated with time, does not stop being the eternal God; on the contrary, it is precisely His eternal Divinity that is the foundation for His creation. If He were not the Absolute in Himself, God would not be the Creator, just as, conversely, since He is the Absolute, He is revealed in the relative — that is, He creates the world.

Fr. Sergius Bulgakov
The Lamb of God
II. 2. Eternity and Time

The determinate completeness of the creation

The divine fullness of the creation is combined not with a negative ("bad") infinity that is powerless, but with a determinate completeness. Such completeness is characterized by an inexhaustible depth of eternity and by an eternal life realized in creaturely temporality.

Such a positive, finite infinitude is, in general, revealed to us through the creation of the world, in which the divine all is implanted. But this all is realized in a definite, limited period of time («the six days of creation»), and is implanted in definite, limited forms, or modes, of being. Otherwise, the world could not have been fully created, fully finished. And the divine sabbath could not have come, just as it would not have been said: “Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made” (Gen. 2:1-2). The divine fullness is therefore combined not with an infinity that is powerless to exhaust itself and in this sense is genuinely bad, but with a determinate completeness, which is nevertheless characterized by an inexhaustible depth of eternity, by an eternal life realized in creaturely temporality. By virtue of this combination, every atom of being, however small it might be, potentially contains its entire actual infinity, which is manifested not only in the static profile of its being but also in its dynamic, energetic realization.

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