Time&Eternity

308 notes to chapter 4
Möglichkeit auf (mögliche) Wirklichkeit bezogen.” Picht, “Die Zeit und die Modalitäten,”
74. Cf. in this regard also A. M. Klaus Müller’s model of the interlocking modes of
time (Müller, Wende der Wahrnehmung, 132–56).
140. “Die Gegenwärtigkeit innerhalb eines Kommunikationsnetzes macht die Wirklichkeit
aus. Außerhalb der Vieldimensionalität des Bezugssystems, in dem uns Wirklichkeit
erscheint, hat das Wort‚ Gegenwart’ keinen möglichen Sinn.” Picht, “Die Zeit
und die Modalitäten,” 74.
141. “.l.l. ein vieldimensionales, offenes Gefüge mit mobilen Parametern .l.l. der universale
Horizont der Phänomenalität der Phänomene überhaupt,” ibid., 75.
142. This is due to the fact that Picht distinguishes between two levels [Potenzen] of
possibility. On the first level, “possible” means that which can exist and is therefore related
to the future. On the second level, however, “possible” means that which can be true; in
this sense, possibility takes precedence over the modes of time. The question whether it is
possible for a being who is situated in his or her present (time) to know time as a whole
transcends even the second level (ibid., 75f.).
143. Ibid., 76. Picht calls these forms phenomenal or transcendental time.
144. “.l.l. eine tiefe Umschichtung im Zeitverständnis,” Ratschow, “Eschatologie,” 335.
145. “Die Entwicklung wird der Schlüssel, der in alle Schlösser paßt.” Ibid., 335.
146. Cf. the discussion of the ideas of these thinkers that are relevant in this context
(ibid., 337–46).
147. Confessiones xi .21.27.
148. Moltmann, Gott in der Schöpfung, 143–45; trans., 132–35; and Moltmann, Das
Kommen Gottes, 42–44; trans., 25–27. It is noticeable that the christological profile in
Moltmann’s eschatology has become less pronounced throughout his career. If Moltmann
says in Theology of Hope that Christian eschatology speaks “of ‘Christ and his future,’” 192,
then the Christology in The Coming of God primarily has the task of substantiating the
universalism of eschatological salvation. Moltmann, Das Kommen Gottes, 219–22 and
278–84; trans., 194–95 and 250–56.
149. Cf. Schwarz, “Eschatology or Futurology.” Admittedly, Schwarz expresses a weak
theology of time by assuming an unproblematic, linear concept of time. The interesting
thing about this article, however, is its attempt to understand progress, as well as the striving
for progress, as proleptic anticipation of the eschaton promised by God.
150. Cf. on this also Gregersen, “Gud og tilfældigheden,” who, proceeding from his
theory that chance constitutes a God-given condition of existence, reflects theologically
within the context of scientific theories about God and indeterminism. Gregersen sees the
world as self-creative and multicentric (225, etc.). For chaos theory, he prefers an indeterministic
interpretation. In his opinion, this corresponds to our state of knowledge, whereas
a deterministic interpretation presupposes at least two suppositions that lie beyond our
knowledge, namely, that in the case of computer simulations, one is dealing with complete
descriptions of natural systems, and that every uncertainty or complexity on the micro- or
macro-level can be traced back to a mathematical formalism (198f.).
151. I have the impression that the expressions “weak causality” and “indeterminism”
are used in each instance according to the preference of the respective author. Achtner, e.g.
(cf. Achtner, Die Chaostheorie), as well as Achtner, Kunz, and Walter, Dimensions of Time,
128–30, and pp. 162–72 above), who emphasizes “order” in chaos, prefers to speak of
causality, whereas Gregersen prefers the term indeterminism.
152. “Zeit ist in privilegiertem Sinne Zukunft.” Zimmerli, “Zeit als Zukunft,” esp.
126–33. Cf. Link, Schöpfung, 449, who considers the future as the “source” [Quellort] of
time, although he thereby holds fast to linear thinking; time is unfolded as a stream directed
from the future into the present. See also ibid., 500: Eternity accompanies us as the