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The position a theologian takes on the topic of time and divine eternity has a kind of controlling effect on his or her entire theological vision.[2] It is my contention that this is certainly the case for Augustine.

His perception of time and eternity, as expressed in Book XI of the Confessions, has immense implications upon the rest of his theological articulation, and thus influences the whole of Western theological reflection.

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Prolegomena: It is helpful to begin with some general background information both on Augustine’s contextual influences for his particular way of viewing this subject and on broader theological / philosophical reflections concerning time and eternity.Within the text itself, which is generally written in some autobiographical style, there is a significant transition from Book X on.In this latter section Augustine is no longer talking about his past, but is focused on giving some clarification of his current state of mind as the new bishop.Time is not itself movement, but it does not exist independent of movement.It is the ‘now’ involved in numbering and dividing motion.His is sometimes referred to as the receptacle view, as time ‘contains’ objects and events.He goes on to describe what it is to ‘be in time.’ “To ‘be in time’ means either to exist when time exists or ‘to be contained by time as things in place are contained by place.’[8] This gives objective reality to time, but Augustine sees this definition of “being in time” as inadequate for understanding what it is to be a self in time.It is important that we Western Christians, who find ourselves in Augustine’s shadow, have some, albeit limited, understanding of his conception on this point.It will be my attempt in this brief essay to elucidate, as far as it is possible within the confines of this paper and my own finite understanding, Augustine’s notion of time and eternity as reflected in his Confessions.Actually, this blog will be dedicated to Family News.Thus the title "Oikos Angello" - the Greek words for family and news.

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