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       3 TIME AND BEYOND TIME

      It is a very silly idea that in reading a book you must never ‘skip’. All sensible people skip freely when they come to a chapter which they find is going to be no use to them. In this chapter I am going to talk about something which may be helpful to some readers, but which may seem to others merely an unnecessary complication. If you are one of the second sort of readers, then I advise you not to bother about this chapter at all but to turn on to the next.

      In the last chapter I had to touch on the subject of prayer, and while that is still fresh in your mind and my own, I should like to deal with a difficulty that some people find about the whole idea of prayer. A man put it to me by saying ‘I can believe in God all right, but what I cannot swallow is the idea of Him attending to several hundred million human beings who are all addressing Him at the same moment.’ And I have found that quite a lot of people feel this.

      Now, the first thing to notice is that the whole sting of it comes in the words at the same moment. Most of us can imagine God attending to any number of applicants if only they came one by one and He had an endless time to do it in. So what is really at the back of this difficulty is the idea of God having to fit too many things into one moment of time.

      Well that is of course what happens to us. Our life comes to us moment by moment. One moment disappears before the next comes along: and there is room for very little in each. That is what Time is like. And of course you and I tend to take it for granted that this Time series—this arrangement of past, present and future—is not simply the way life comes to us but the way all things really exist. We tend to assume that the whole universe and God Himself are always moving on from past to future just as we do. But many learned men do not agree with that. It was the Theologians who first started the idea that some things are not in Time at all: later the Philosophers took it over: and now some of the scientists are doing the same.

      Almost certainly God is not in Time. His life does not consist of moments following one another. If a million people are praying to Him at ten-thirty tonight, He need not listen to them all in that one little snippet which we call ten-thirty. Ten-thirty—and every other moment from the beginning of the world—is always the Present for Him. If you like to put it that way, He has all eternity in which to listen to the split second of prayer put up by a pilot as his plane crashes in flames.

      That is difficult, I know. Let me try to give something, not the same, but a bit like it. Suppose I am writing a novel. I write ‘Mary laid down her work; next moment came a knock at the door!’ For Mary who has to live in the imaginary time of my story there is no interval between putting down the work and hearing the knock. But I, who am Mary’s maker, do not live in that imaginary time at all. Between writing the first half of that sentence and the second, I might sit down for three hours and think steadily about Mary. I could think about Mary as if she were the only character in the book and for as long as I pleased, and the hours I spent in doing so would not appear in Mary’s time (the time inside the story) at all.

      This is not a perfect illustration, of course. But it may give just a glimpse of what I believe to be the truth. God is not hurried along in the Time-stream of this universe any more than an author is hurried along in the imaginary time of his own novel. He has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created. When Christ died, He died for you individually just as much as if you had been the only man in the world.

      The way in which my illustration breaks down is this. In it the author gets out of one Time-series (that of the novel) only by going into another Time-series (the real one). But God, I believe, does not live in a Time-series at all. His life is not dribbled out moment by moment like ours: with Him it is, so to speak, still 1920 and already 1960. For His life is Himself.

      If you picture Time as a straight line along which we have to travel, then you must picture God as the whole page on which the line is drawn. We come to the parts of the line one by one: we have to leave A behind before we get to B, and cannot reach C until we leave B behind. God, from above or outside or all round, contains the whole line, and sees it all.

      The idea is worth trying to grasp because it removes some apparent difficulties in Christianity. Before I became a Christian one of my objections was as follows. The Christians said that the eternal God who is everywhere and keeps the whole universe going, once became a human being. Well, then, said I, how did the whole universe keep going while He was a baby, or while He was asleep? How could He at the same time be God who knows everything and also a man asking his disciples ‘Who touched me?’ You will notice that the sting lay in the time words: ‘While He was a baby’—How could He at the same time?’ In other words I was assuming that Christ’s life as God was in time, and that His life as the man Jesus in Palestine was a shorter period taken out of that time—just as my service in the army was a shorter period taken out of my total life. And that is how most of us perhaps tend to think about it. We picture God living through a period when His human life was still in the future: then coming to a period when it was present: then going on to a period when He could look back on it as something in the past. But probably these ideas correspond to nothing in the actual facts. You cannot fit Christ’s earthly life in Palestine into any time-relations with His life as God beyond all space and time. It is really, I suggest, a timeless truth about God that human nature, and the human experience of weakness and sleep and ignorance, are somehow included in His whole divine life. This human life in God is from our point of view a particular period in the history of our world (from the year A.D. one till the Crucifixion). We therefore imagine it is also a period in the history of God’s own existence. But God has no history. He is too completely and utterly real to have one. For, of course, to have a history means losing part of your reality (because it has already slipped away into the past) and not yet having another part (because it is still in the future): in fact having nothing but the tiny little present, which has gone before you can speak about it. God forbid we should think God was like that. Even we may hope not to be always rationed in that way.

      Another difficulty we get if we believe God to be in time is this. Everyone who believes in God at all believes that He knows what you and I are going to do tomorrow. But if He knows I am going to do so-and-so, how can I be free to do otherwise? Well, here once again, the difficulty comes from thinking that God is progressing along the Time-line like us: the only difference being that He can see ahead and we cannot. Well, if that were true, if God foresaw our acts, it would be very hard to understand how we could be free not to do them. But suppose God is outside and above the Time-line. In that case, what we call ‘tomorrow’ is visible to Him in just the same way as what we call ‘today’. All the days are ‘Now’ for Him. He does not remember you doing things yesterday; He simply sees you doing them, because, though you have lost yesterday, He has not. He does not ‘foresee’ you doing things tomorrow; He simply sees you doing them: because, though tomorrow is not yet there for you, it is for

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