By S. Happel
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Example text
2 We are familiar with brief times, like our reaction time (about a tenth of a second) to a possible age (let us say) of a century (3,000 million seconds). Most of our life is developed within a few hours or a few days and weeks. Rarely do we think of times like a millennium, let alone the pre-human world four million years ago, when our 29 30 Metaphors for God’s Time in Science and Religion particular branch of evolution started. Reflecting upon the time of the earth (about 4,500 million years) or the time of the universe (15–18 billion years) seems incomprehensible to us.
What are some of the springs that trigger the understanding of temporality in astrophysics? Does it make a difference whether there is an open or a closed universe? Does Christianity require as a condition for understanding its God a temporally asymmetrical universe in which future transcends present and past? ) to time for Christian theology to make sense? When Christianity claims that redemption and resurrection are not ‘more of the same,’ are there conditions for this assertion in the physical universe as a whole?
51 Internal to the structure of metaphors is a conditioned temporality that functions as a model for redescribing the world. Readers or hearers have proposed to them a way of understanding and living in the world that can be fulfilled – under certain conditions. Metaphors produce a story, an unwinding of the conditions through which they can be initiated and completed. The ‘excess’ of meanings that metaphors engender transgresses ordinary linguistic usage, but in cunning ways. Through the draw of pleasure or entertainment, they ‘condition’ the participant to the emergent world.