Time&Eternity

notes to chapter 1 247
214. SA 18,2.3.5, text by Brian Wren (1936–).
215. Sv ps 641,2: “Jerusalem är staden högt ovan rum och tid, / med sällhet över alla
mått och översinnlig frid .l.l. ,” text by Staffan Larsson (1963).
216. “[V]ere Ierusalem est illa civitas, cuius pax iugis est, summa iucunditas .l.l.” The
same word—iugis—occurs again at a different place in the same hymn, namely: “et iuges
gratias de donis gratiae beata referet plebs tibi, Domine,” which corresponds to Sv ps 641,5:
“.l.l. dig prisar då ett lyckligt folk för tid och evighet” (you will be praised then for time
and eternity by a joyous people). Latin text based on Hymns 381.
217. Sv ps 634,3: “Då finns ej tid, då finns ej rum, / då finns blott räkenskapen .l.l.
(Then there will be no time, no space; there will only be [the day of] reckoning); 1978 revision.
The Latin text (based on Svps1937 609) makes no mention of space and time at the
corresponding place (stanzas 7 and 8). The only reference that could have perhaps inspired
Hartman to speak of the non-existence of space and time is found in the first stanza: “Dies
irae, dies illa Solvet saeclum in favilla.l.l.l.” In this context, however, it seems to me that
saeclum should be translated as world rather than time, as was customary in Late and Middle
Latin. Correspondingly, the wording of the English version (Hymns 302, text by
William J. Irons [1848]) says: “Heav’n and earth in ashes burning.”
218. Sv ps 634,1.2 (cf. above, pp. 37–41).
219. The most closely related lines with respect to content are “Mors stupebit et natura
Cum resurget creatura Iudicanti responsura.”
220. Sv ps 623,4: “.l.l. Så nyskapas livet i döden / för tider och världar som kommer”
(Thus, life, in death, will be recreated for ages and worlds to come), text based on Aurelius
Prudentius Clemens (ca. 400).
221. Sv ps 335,4: “We believe that God is more than the world and space and time, the
first and the last of all that exists. When the world collapses, he is our life.” An indication
that Hartman consciously reflected on time is found in some lines from one of Hartman’s
letters (1972) to A. Frostenson. This letter mentions a hymn entitled “Som fåglar” (Like
Birds), which was not contained in Sv ps and Ps90: “As you noticed, the hymn ‘Like Birds’
deals with time, too. And it is true: There is no abstract time (chronometric time) in the
New Testament. Time is creation, and the tenses are burst. I picked up the returning of
moments from Augustine, by the way, a prayer from the Confessiones that has accompanied
me for many years: ‘tua est dies,’ as it says there, ‘et tua nox est: ad nutum tuum momenta
transvolant’—and there are also the birds and the flight.” Belfrage, Guds kärlek är som
stranden, 88.
222. “.l.l. die Welt bereitet nach unbegriffnem Plan, .l.l. der hinter Zeit und Maßen,
davor der Geist erschrickt, gebahnt die schönen Straßen .l.l. zur ewgen Gegenwart, da die
vollkommne Klarheit sich allen offenbart,” EG 646,5–6, text (1927, 1930) (not included in
EG1996).
223. “You Who hold time in your hands,” GL 157,1 (= EG 64,1), text by Jochen Klepper
(1938).
224. AHB 540,1: “Father eternal, ruler of creation, / Spirit of life, which moved ere
form was made .l.l. ,” text by Laurence Housman (1865–1959); AHB 513,1: “Eternal Ruler
of the ceaseless round / of circling planets singing on their way .l.l. ,” text by John White
Chadwick (1840–1904); AHB 332,1–3, text by Charles Wesley (1707–88).
225. Sv ps 436,1, text by Anders Frostenson (1960).
226. “The sunrise, with its light, had not yet appeared; / and behold, the Light that
shines eternally had already arisen. / The sun was not yet awake, / then the uncreated Sun
awakened and rose full of power,” GL 226,2, text by Paul Gerhardt (1653).
227. “Wie du warst vor aller Zeit, so bleibst du in Ewigkeit,” GL 257,1 (= EG 331,1),
text by Ignaz Franz (ca. 1770); Latin text based on Svps1937 603b.