Time&Eternity

270 notes to chapter 2
early interpretations of Genesis, Confessiones, and De Genesi ad litteram. Thus, his analysis
has the broadest foundation of all of the interpretations of Augustine discussed here.
217. “.l.l. der sogenannte psychologische Zeitbegriff Augustins,” Duchrow, “Der sogenannte
psychologische Zeitbegriff,” 280f.
218. Ibid., 284.
219. “.l.l. nicht unschuldig an der Entwicklung zur neuzeitlichen Diastase von Subjekt
und einer vom Geist verlassenen Welt,” ibid., 288.
220. Dalferth, “Gott und Zeit,” 29.
221. “.l.l. daß das Pathos des Fortschritts eine Säkularisierung urchristlicher Vorstellungen
ist,” Quispel, “Zeit und Geschichte,” 118.
222. Ibid., 131.
223. “.l.l. die Urwörter der jüdisch-christlichen Eschatologie,” ibid., 140.
224. Ibid., 134.
225. Augustine, Confessiones xi.11.13 (semper stantis aeternitatis).
226. Confessiones xi.11.13.
227. Confessiones xi.11.13: “nullum vero tempus totum esse praesens .l.l. et omne praeteritum
ac futurum ab eo, quod semper est praesens, creari et excurrere.”
228. Confessiones xi.11.13 (esse inconparabilem).
229. Confessiones xi.4.17.
230. Manzke, Ewigkeit und Zeitlichkeit, 326.
231. Confessiones xi.20.26: “tempora ‘sunt’ tria, praesens de praeteritis, praesens de
praesentibus, praesens de futuris.”
232. Confessiones xi.20.26: “Sunt enim haec in anima tria quaedam et alibi ea non
video, praesens de praeteritis memoria, praesens de praesentibus contuitus, praesens de futuris
expectatio.”
233. Confessiones xi.23.30: “Video igitur tempus quandam esse distentionem.”
234. Confessiones xi.26.33: “Inde mihi visum est nihil esse aliud tempus quam distentionem:
sed cuius rei, nescio, et mirum, si non ipsius animi” (That is why I have come
to think that time is simply a distension. But of what is it a distension? I do not know, but
it would be surprising if it is not that of the mind itself), trans., Saint Augustine, Confessions,
240.
235. Confessiones xi.13,1.5.
236. Confessiones xi.24.31: “Non est ergo tempus corporis motus.”
237. Confessiones xi.29.39.
238. Confessiones xi.28.38.
239. Confessiones xi.27.36.
240. Confessiones xi.29.39.
241. Confessiones xi 29.39: “et tumultuosis varietatibus dilaniantur cogitationes meae,
intima viscera animae meae, donec in te confluam purgatus et liquidus igne amoris tui,”
trans., 244.
242. Confessiones xi.28.37. On the concept of attentio, see also Manzke, Ewigkeit und
Zeitlichkeit, 332.
243. Confessiones xii.29.40.
244. Manzke, Ewigkeit und Zeitlichkeit, 360–62.
245. Confessiones ix.10.24.
246. “Der Mensch bleibt für Augustin in seiner Geschichte immer gleich weit von der
Ewigkeit Gottes entfernt.” Manzke, Ewigkeit und Zeitlichkeit, 365; cf. also 347.
247. The lack of relevance ascribed to the shaping of time is also confirmed by a glance
at the beginning of time. The doctrine of the seminal reasons, the rationes seminales, as Augustine
presents them in De Genesi ad litteram, suggests that development in time can ac-