God is NOT Time

God is NOT Time: a Conceptual Analysis of Time and Eternity

The relationship between God and time is an intricate (deep!) subject that is central to theological and philosophical discourse within Catholicism. The aim of this paper is to establish a robust and coherent argument for God’s immutability, using first principles and rigorous logical analysis. By methodically advancing through a series of well-defined steps, each building upon the last, this analysis will demonstrate the consistency and coherence of the concept of God’s immutability within the framework of classical theism and relational ontology. The Relational Essence (RE) Theory will serve as the foundational framework, providing a nuanced understanding of how God, as an immutable being, interacts relationally with creation. This approach will align closely with Catholic doctrine, particularly the teachings of St. Thomas Aquinas, and will seek to elucidate the distinctions between temporal and eternal existence, the nature and essence of time, and the unique concept of God’s eternal now as His internal or the divine Person’s agential and ordering principle. Through this comprehensive analysis, my aim is to help clarify and support the understanding of God’s unchanging nature, all while being grounded in a deeply informed Catholic metaphysical framework.

Step 1: Define and Contextualize RE Theory within Classical Theism

The Relational Essence (RE) Theory is a theological and metaphysical framework that seeks to understand the nature of God and reality through the lens of relational ontology. It aligns with classical theism, particularly as articulated in Catholic doctrine, and is deeply influenced by the work of St. Thomas Aquinas.

Classical theism is the belief in a transcendent, immutable, omniscient, omnipotent, and benevolent God who is the creator and sustainer of the universe. This view is rooted in the philosophical and theological traditions of the early Church Fathers and medieval scholastics and has been a cornerstone of Catholic thought.

The RE Theory builds on these foundations by emphasizing the relational nature of existence. But before we get there, we have to go through the coherence of classical theism, because all the hard work has already been done there. Specifically, given Aristotelian and Platonic systematic philosophies and principles, God can be understood as a necessary being whose essence and existence are identical, meaning that God’s very nature is to exist. This is contrasted with contingent beings, whose existence depends on something outside themselves. Aquinas’s metaphysical framework of substance and accidents (a specific type of Aristotelianism) further supports this, where substance is what exists in itself, and accidents are properties that exist in something else. The Catechism of the Catholic Church explains that ‘the Council of Trent summarizes the Catholic faith by declaring: “Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.”‘ (1376). This quote illustrates how the Church distinguishes between the substance of an entity and its accidents, reinforcing the philosophical framework that underpins RE Theory and the understanding of God’s immutable nature.”

In the context of RE Theory, relational ontology means that the fundamental nature of reality is constituted by relationships rather than isolated substances. This perspective views all entities, including God, as fundamentally relational. For God, this relationality is intrinsic and perfect, existing within the divine essence itself. For creation, relationality is extrinsic, meaning that created beings are defined and sustained by their relationships with God and with each other. This relational framework is crucial for understanding time and eternity within RE Theory.

Time, first in a classical ontological context, however, is seen in terms of measure. That is, it is defined as a measure of change and succession within the created order, while eternity is understood as the timeless, unchanging state of divine existence. This distinction is important because it underscores that God, being eternal, is not subject to the changes and limitations of time. Instead, God exists in an eternal now, a concept that denotes the simultaneous presence of all moments of time within the divine perspective.

The significance of relational ontology, in step 6, as a supplement to this classical context, is that it allows for a nuanced understanding of God’s interactions with creation. By framing these interactions relationally, RE Theory maintains that God’s essence remains immutable and unaffected by temporal change. This is because God’s relationality is an expression of His unchanging nature. As Aquinas states, relations in God are not accidents but subsist in the divine essence, ensuring that God’s relational engagements do not imply any alteration in His essence. RE Theory allows for this to be consistent because its framework characterizes God as Relatio Subsistens. You can check out my glossary of terms and articles on the subject after we get done with analyzing time here.

An important idea in classical theism one will have to come to grips with is the idea of divine simplicity. Divine simplicity asserts that God is without parts, ensuring His absolute oneness and indivisibility, a crucial aspect that aligns with classical theism’s portrayal of God’s immutable nature. We don’t cover it much in this paper, but that’s what I mean when I refer to it.

The key here is we define time classically and speak about it in terms of measure. Frankly, whether relationally or classically this is a helpful point of view, and will become clearer as we go deeper into the steps.

In classical theism, time is often defined in terms of measure, specifically as a measure of movement or change, reflecting the sequence of events from past to present to future. RE Theory expands on this by emphasizing the relational aspect of this measure. Time is not just a measure of movement, but it also involves the relations inherent in that measure, such as the relationship between different moments (from past to present to future), and how these moments interact and relate to each other within the framework of relational ontology. In RE Theory, time encompasses the dynamic interactions and relational connections between these moments, highlighting how every aspect of time is interrelated. This relational view provides a deeper understanding of how time functions within the created order and how it contrasts with God’s eternal, unchanging nature. It underscores that while time in the created order is mutable and characterized by relational measures, God exists outside of this temporal framework in an eternal now, where all moments are present simultaneously and relationally complete, reinforcing His immutability.

Summarizing these points, we see that time, as understood in classical theism and expanded by RE Theory, is a measure of change and succession within creation, highlighting the mutable nature of temporal existence. In contrast, God’s eternal nature is characterized by an unchanging, timeless presence. This sets the stage for a crucial distinction that must be made to advance our argument for God’s immutability.

Step 2: Distinguish Between Temporal and Eternal Existence

In the context of RE Theory and classical theism, it is crucial to distinguish between temporal and eternal existence to build a coherent argument for God’s immutability.

Eternal existence, on the other hand, is characterized by an unchanging presence without temporal succession. Eternity, as it pertains to the divine, is an unbroken and complete existence that transcends time. God’s eternal nature means that He exists in a state where all moments are simultaneously present to Him. Aquinas describes eternity as the ‘simultaneously-whole and perfect possession of interminable life’ (Summa Theologica, I, q.10, a.1). This means that God’s existence is a single, unified, and timeless reality. Psalm 90:2 captures this idea by stating, ‘From everlasting to everlasting, you are God,’ emphasizing the timeless nature of God’s existence. Additionally, Revelation 22:13 declares, ‘I am the Alpha and the Omega, the first and the last, the beginning and the end,’ highlighting that God’s existence encompasses all of time without being confined by it.

The concept of God’s eternal now means that God experiences all of existence in a single, timeless act. This timeless existence is not divided into past, present, and future but is an all-encompassing present. This is crucial for understanding God’s immutability because it means that God’s being is not subject to the changes and succession that characterize temporal existence. By existing in an eternal now, God is free from the limitations and changes of time, reinforcing His immutable nature. St. Augustine reflects this understanding by stating, ‘Let them give the same account of God’s resting in the infinite times before the world as they give of His resting in the infinite spaces outside of it’ (City of God, Book XI, Chapter 5), indicating that God’s nature transcends the temporal framework of created beings. This quote succinctly illustrates the idea that God’s existence and actions are not confined by time, which supports the concept of His immutability. It also directly addresses the timeless aspect of God’s nature, making it relevant to the discussion.

In a more general sense, when Classical Theism makes the claim that all moments are present to God as one whole, this kind of reasoning (as I understand it) speaks from the perspective and sense of the-how God relates to His created order of time-. This perspective emphasizes that God, existing in an eternal now, perceives all of time—past, present, and future—simultaneously. From this view, God’s relationship to time is not sequential or bound by temporal succession as it is for created beings. Instead, God exists outside of time, and all temporal events are equally present to Him. This timeless perception allows God to interact with the temporal world in a way that transcends the limitations of time, reinforcing His immutability and perfect knowledge. This understanding is crucial in maintaining the distinction between God’s eternal, unchanging nature and the mutable, time-bound nature of creation. It underscores that while God is fully present to every moment within the created order, His essence and existence remain outside the temporal framework, ensuring that He is not subject to change.

When we say that God is “outside of time,” we use prepositional language to make a complex concept comprehensible, but it remains analogical. This language indicates that God is not subject to time and its limitations, rather than providing a literal spatial relationship. The concept relies on analogy, recognizing that while there are similarities between God’s relationship to time and our experience of it, the differences are far greater—what is referred to as “ever-greater dissimilarity.” This is central to the theology of analogy, especially as articulated by St. Thomas Aquinas and was articulated well and more precisely in the 20th century by Erich Przywara. Using analogical language, the “analogia entis,” as Przywara uses it, we are attempting to describe divine attributes in a way that is precise within our context but acknowledges that God’s nature infinitely surpasses our full comprehension. Thus, saying God is “outside of time” communicates that He is not constrained by temporal succession, but rather exists in an eternal now where all moments are present to Him simultaneously. This understanding helps us grasp that God’s interactions with time are fundamentally different from our own experiences and preserves the doctrine of His immutability and timeless nature.

In summary, the non-temporal nature of God is established by demonstrating that time, characterized by change, cannot be a property of God. Additionally, defining God’s existence as an eternal now, free from temporal succession, solidifies the argument that God is immutable. This step builds on the previous ones by reinforcing that God’s nature transcends time and its inherent changes, providing a robust foundation for the argument for God’s immutability, grounded in a deeply informed Catholic metaphysical framework.

By clarifying the distinction between God’s eternal, unchanging nature and the temporal, mutable nature of creation, we lay a crucial groundwork for further exploration. The next step in our analysis is to delve deeper into the nature and essence of time itself, which will provide additional context and support for our overarching argument.

Step 3: Explain the Nature and Essence of Time

To understand the nature and essence of time, it is essential to define it within the context of classical theism and relational ontology as posited by the RE Theory.

The essence of time refers to its fundamental nature. In metaphysical terms, essence denotes what a thing is at its core. For time, this means identifying its intrinsic characteristics that make it what it is. According to Aristotle, ‘time is the number of movement according to the before and after’ (Physics, IV, 11). This definition highlights that time is essentially a measure of change and succession. It is not a substance or an entity but a relational concept that quantifies the sequence of events. St. Thomas Aquinas builds on this by explaining that ‘we reckon before and after in movement, [which] makes us apprehend time, which is nothing else but the measure of before and after in movement’ (Summa Theologica, I, q.10, a.1) oai_citation:1,SUMMA THEOLOGIAE: The eternity of God (Prima Pars, Q. 10). This perspective is aligned with the view that time is inherently linked to change, marking the transition from one state to another.

The nature of time is dynamic, characterized by movement and change. Time is not static but is constantly in flux, always progressing from past to present to future. This dynamic nature means that time is an ongoing process of becoming. It is through time that events unfold, and changes occur in the created order. The dynamic aspect of time is illustrated in Scripture, such as in Ecclesiastes, which states that “For everything there is a season, and a time for every matter under heaven…” (3:1, NRSV). This passage emphasizes that time is marked by various periods and transitions, each bringing about different events and changes. In a sense, the dynamic nature of time is evident in its role as a measure of movement. The Psalmist also captures this and the incremental nature of this sense when he writes, “The heavens are telling the glory of God; and the firmament proclaims his handiwork. Day to day pours forth speech, and night to night declares knowledge” (Psalm 19:1-2, NRSV), illustrating well how time continually reveals the unfolding of God’s creation.

By defining the essence of time as a measure of change and its nature as dynamic and characterized by movement, we can clearly see its mutable properties. Time is fundamentally about succession and progression, which stands in stark contrast to the eternal, unchanging nature of God. And why would God need to change? If he were a representative of Maslow’s Hierarchy, then he would always already have arrived, no time needed because he’s prefect in himself (if I maybe metaphorical for a bit). This clear distinction is crucial for understanding why God, who exists in an eternal now, is not subject to the changes and limitations inherent in temporal existence.

In summary, the essence of time is that it is a measure of change and succession, while its nature is dynamic, characterized by constant movement and change. This understanding of time’s mutable nature provides a clear contrast with the immutable nature of God. By detailing the essence and nature of time, we build upon the previous steps and further develop the argument for God’s immutability, grounded in a deeply informed Catholic metaphysical framework.

Step 4: Establish the Non-Temporal Nature of God

To demonstrate God’s immutability, it is essential to establish that time, characterized by change, cannot be a property of God, and that God’s existence is an eternal now, free from temporal succession.

First, time is characterized by change and succession. As previously defined, time is the measure of movement and change, progressing from past to present to future. This dynamic nature means that anything existing within time is subject to change. However, the classical theistic understanding of God, deeply rooted in Catholic doctrine, holds that God is immutable. Immutability means that God does not undergo any change. Since time is inherently linked to change, it follows that time cannot be a property of God. If God were subject to time, He would be subject to change, which contradicts the fundamental attribute of His immutability. St. Thomas Aquinas asserts this by stating that God’s essence is immutable and does not change. Furthermore, Malachi 3:6 reinforces this by declaring, “For I the Lord do not change; therefore you, O children of Jacob, are not consumed.” This scripture underscores that God’s unchanging nature is a foundational aspect of His being.

Second, God’s existence is defined as an eternal now, free from temporal succession. Unlike created beings, which exist within the framework of time and experience past, present, and future, God exists outside of time. This concept of eternity means that all moments are simultaneously present to God. As we noted earlier from Aquinas, God’s eternity is the “simultaneously-whole and perfect possession of interminable life” (Summa Theologica, I, q.10, a.1). In other words, God’s existence is a single, unified, and timeless reality. Psalm 90:2 captures this idea by stating, “From everlasting to everlasting, you are God,” emphasizing the timeless nature of God’s existence. Additionally, Revelation 22:13 declares, “I am the Alpha and the Omega, the first and the last, the beginning and the end,” highlighting that God’s existence encompasses all of time without being confined by it. If He is the Lord of Lords, the Alpha and Omega, the Beginning and the End, the Way, the Truth, and the Life, and even was with God and is God in terms of the Logos, all as the Bible states, then we see that God’s nature is truly eternal and unchanging in some reasonable sense metaphysically speaking. 

The concept of God’s eternal now means that God experiences all of existence in a single, timeless act. This timeless existence is not divided into past, present, and future but is an all-encompassing present. This is crucial for understanding God’s immutability because it means that God’s being is not subject to the changes and succession that characterize temporal existence. By existing in an eternal now, God is free from the limitations and changes of time, reinforcing His immutable nature. Boethius reflects this understanding by stating, “Eternity, then, is the complete, simultaneous and perfect possession of everlasting life; this will be clear from a comparison with creatures that exist in time. … for it is one thing to progress like the world in Plato’s theory through everlasting life, and another thing to have embraced the whole of everlasting life in one simultaneous present” (Consolation of Philosophy, V.VI., transl. V. E. Watts, 1969), indicating that God’s nature transcends the temporal framework of created beings.

Some have argued for God as Actis Purus, or pure act. As pure act (Actus Purus), God’s nature is fully actualized without potentiality, underscoring His immutable and perfect essence. Subtracting time as a property from God in a convincing way is definitely on our way to Actus Purus.

In summary, the non-temporal nature of God is established by demonstrating that time, characterized by change, cannot be a property of God. Additionally, defining God’s existence as an eternal now, free from temporal succession, solidifies the argument that God is immutable. This step builds on the previous ones by reinforcing that God’s nature transcends time and its inherent changes, providing a robust foundation for the argument for God’s immutability, grounded in a deeply informed Catholic metaphysical framework.

Step 5: Introduce the Concept of God’s Eternal Now as His Ordering Principle

To further strengthen the argument for God’s immutability, it is important to propose that God’s eternal now is His internal ordering principle, distinct from temporal time, and to explain how this principle allows God to interact with time without being changed by it.

First, let us propose that God’s eternal now serves as His internal ordering principle. This concept means that God’s existence is not governed by the succession of past, present, and future, but by a singular, all-encompassing present. In classical theism, especially within the Catholic tradition, this understanding is crucial for maintaining the immutability of God. Since God exists outside of time, His eternal now provides a framework within which all temporal moments are simultaneously present to Him. This ordering principle is not time-bound but transcends temporal succession of the ultimate transmundane reality of God’s “interminable life”. Thus, God’s eternal now is an intrinsic aspect of His divine nature, providing the order and structure of His timeless existence.

Second, this internal ordering principle allows God to interact with time without being changed by it. Since God’s eternal now encompasses all moments of time, He can interact with temporal events without undergoing change. This means that while God is fully present to every moment in time, His essence remains immutable. This interaction does not imply that God is subject to temporal succession or change but rather that He engages with the temporal world from His timeless perspective. For instance, God’s acts of creation, providence, and intervention in history are understood as eternally present to Him, even though they unfold in time for us. Jesus Christ, who “is the same yesterday and today and forever” (Hebrews 13:8), exemplifies this eternal presence and unchanging nature.

This concept is supported by the notion that God’s relationship with time is not one of temporal involvement but of eternal presence. Psalm 90:2 states, “From everlasting to everlasting, you are God,” emphasizing that God’s existence is beyond the confines of time. Furthermore, Revelation 22:13 declares, “I am the Alpha and the Omega, the first and the last, the beginning and the end,” indicating that God’s presence spans all of time without being limited by it. Isaiah supports this by saying, “remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done” (46:9-10). By viewing God’s interactions with time through the lens of His eternal now, we understand that God’s essence and actions are eternally complete and unaffected by temporal changes.

Proposing that God’s eternal now is His internal ordering principle helps us understand how God’s timeless nature operates. This principle distinguishes God’s eternal existence from temporal time and allows Him to interact with the temporal world without undergoing change. This step bridges the gap between God’s eternal nature and His interactions with the temporal world, showing how God remains immutable. By explaining how God’s eternal now functions as an ordering principle, we further solidify the argument for God’s immutability, grounded in a deeply informed Catholic metaphysical framework.

Step 6: Integrate RE Theory to Reinforce God’s Immutability

To further consolidate the argument for God’s immutability, it is essential to use the relational ontology of RE Theory to support the understanding of God’s eternal now and immutability. Additionally, we will explain how the seven key categories within the RE Theory further substantiate this argument.

First, the relational ontology of RE Theory provides a framework that emphasizes the fundamental nature of relationships in constituting reality. In the context of God’s eternal now, this relational ontology helps us understand that God’s interactions with creation are not temporal but relational. Since God’s essence is relational, these interactions occur within the framework of His eternal now, ensuring that God remains unchanged. The relational ontology posits that God’s nature is intrinsically relational, and this relationality is perfect and complete within the divine essence. By understanding God’s interactions as relational rather than temporal, we maintain that God’s essence remains immutable despite His engagement with the temporal world. As Aquinas states, ‘God understands Himself through Himself. His intellect and its object are altogether the same; the intelligible species itself is the divine intellect itself, and thus God understands Himself through Himself’ (Summa Theologica, I, q.14, a.2). This highlights that the relational interactions are inherent to God’s unchanging essence and underscore His timeless, immediate knowledge.

Second, the seven key categories within the RE Theory provide a comprehensive metaphysical framework that further substantiates the argument for God’s immutability. These categories are numbered in their support of the paper:

1., Intrinsic relations refer to the internal relational dynamics within the Trinity, where the Father, Son, and Holy Spirit are distinct persons but united in essence. These intrinsic relations are essential, inherent qualities that define the very nature of God. This internal relationality is immutable, as it is part of the divine essence. Augustine explains that “nature refers to the inherent qualities that determine the kind of thing something is” (On the Trinity, Book VII), emphasizing the unchanging nature of these internal relationships. This concept is crucial for understanding God’s immutability because it shows that the relational aspect of God’s essence is fundamental and unalterable.

These intrinsic relations within the Trinity illustrate how God’s essence is relationally complete and unchanging. Since the internal dynamics between the persons of the Trinity are intrinsic to God’s nature, they do not imply any change or alteration in His essence. This helps to reinforce the idea that God’s relational nature is perfect and immutable. Therefore, the intrinsic relations within the Trinity provide a solid foundation for arguing that God’s essence remains unchanged despite His relational nature.

Definitionally this means that intrinsic relations refer to the internal dynamics within the Trinity, emphasizing that the Father, Son, and Holy Spirit are distinct persons yet united in essence, highlighting the unchanging nature of these internal relationships.

2., Extrinsic relations describe God’s interactions with creation, wherein God engages relationally with the created order in a manner that is external to His divine essence. While God is relationally engaged with creation, these interactions do not affect His essence. This ensures that God’s essence remains unchanged by creation, preserving His immutability. This distinction between intrinsic and extrinsic relations is vital because it demonstrates that God can interact with the temporal world without undergoing any change in His essence.

By understanding extrinsic relations, we can see that God’s interactions with creation do not alter His immutable nature. God’s essence remains unaffected by the temporal and contingent nature of the created order. This reinforces the idea that God’s relational engagements with the world are consistent with His unchanging essence, further supporting the argument for His immutability.

Like intrinsic relations, and definitionally, extrinsic relations describe how God interacts with creation in ways that are external to His divine essence, ensuring that His interactions do not alter His intrinsic nature. Just as an eternal now can be a signification to the state of God’s life prepositionally truthfully with the “outside” language, we can do the same with extrinsic relations.

3., Temporal relations address the dynamics of time and change within creation. Temporal relations refer to how created beings exist within time and experience change, whereas God exists in an eternal now. This distinction reinforces that God is not subject to temporal limitations and changes. By highlighting the difference between temporal and eternal relations, we can understand how God’s existence remains constant despite the changes within the created order. Aquinas stated, “Time is the measure of movement in respect of before and after” (Summa Theologica, ST I, Q10, A1).

Temporal relations demonstrate that while created beings are subject to the limitations and changes of time, God’s existence transcends these temporal constraints. God’s eternal now means that He is present to all moments of time simultaneously without being affected by the succession of events. This understanding helps to maintain the distinction between God’s immutable nature and the mutable nature of temporal beings. As Aquinas explains, ‘God does not know the infinite or infinite things, as if He enumerated part after part; since He knows all things simultaneously, and not successively’ (Summa Theologica, I, q.14, a.12). This perspective clarifies that God’s knowledge and existence are not bound by temporal succession, reinforcing His immutable and eternal nature.” Aquinas’s view on God’s simultaneous and non-sequential knowledge supports the concept of God’s eternal now and immutable nature, as/and his arguments are compelling (which doesn’t hurt).

4., Eternal relations pertain to God’s timeless existence too. That is, eternal relations also entail a reference to God’s relational nature in the sense of God, if he is fully actualized and unchanging to himself, existing outside of time (not subject to it), then there’s a sense and relational category that can emphasize that God’s eternal now is a state of complete and perfect presence, free from temporal succession. The Catechism of the Catholic Church clarifies this idea by explaining that “God is the fullness of Being and of every perfection, without origin and without end. All creatures receive all that they are and have from him; but he alone is his very being, and he is of himself everything that he is” (CCC 213). This underlines the consistency and transcendence of God’s eternal nature.

Additionally, the Denzinger text articulates that God is “omnipotent, eternal, immense, incomprehensible, infinite in intellect and will, and in every perfection; who, although He is one, singular, altogether simple and unchangeable spiritual substance, must be proclaimed distinct in reality and essence from the world; most blessed in Himself and of Himself, and ineffably most high above all things which are or can be conceived outside Himself” (Denzinger 3001). This further reinforces the understanding that God’s eternal nature is uniquely and perfectly relational, distinct from the temporal and changing nature of creation.

By emphasizing eternal relations, we can see that God’s timeless existence is characterized by an unchanging and perfect relationality. This eternal now ensures that God’s essence remains constant and immutable, further supporting the argument that God’s nature transcends time and its inherent changes. Eternal relations help to reinforce the idea that God’s immutable nature is consistent with His relational engagements with creation.

In a metaphysical sense, this understanding underscores the distinction between God’s essence and His relational acts. While God’s essence remains pure act (actus purus) and fully realized, His relationality does not imply change or temporal succession but rather a dynamic yet timeless communion. This highlights a key nuance in RE Theory: God’s relational nature is not a temporal process but an eternal actuality, which allows God to be fully present to creation while remaining wholly transcendent and immutable. Thus, the eternal relations of God maintain both His transcendence and immanence, encapsulating a perfect, unchanging relationship that invites creation into a participation in divine life without compromising the divine nature.

This distinction and metaphysical commitment as to and between God’s transcendence and immanence highlights that God is beyond time (transcendent) while actively involved in the world (immanent). Time, by contrast, can only be immanent and cannot transcend the created order. As such, time measures change within creation but does not possess the ability to exist beyond it. Therefore, the logical conclusion is that time cannot be both transcendent and immanent, further emphasizing the unique nature of God’s eternal relations. Simply put, God is not only without time, probably immutable, but he is definitely not time itself, as he is infinitely greater and distinct. 

In other words, in virtue of the revelation of the Trinity, that is, within the Trinity, there is never a moment where the Father, Son, and Holy Spirit are not in perfect unity. This perfect unity is intrinsic to their relational nature and essence, making them one in being (the divine essence) and one in relationality. This unity is not just a simple oneness but a unique, unchanging, and transcendent relational oneness that is unlike anything else in existence. As the Denzinger text states, “This sole true God by His goodness and omnipotent power, not to increase His own beatitude, and not to add to, but to manifest His perfection by the blessings which He bestows on creatures, with most free volition, immediately from the beginning of time fashioned each creature out of nothing” (Denzinger 3002). This indicates that God’s creative act and relational engagement with the world are rooted in His perfect, unchanging nature.

It only follows if we’re going to model God’s existence in terms of relation we have no choice but to do it in an immutable, or at least without time sense, because whatever and whoever God is, is this unique oneness the doctrine (of the Trinity) professes. In the RE theory, we call this the eternal relations category because it captures the essence of God’s unchanging and timeless relational nature. This category highlights that God’s relational dynamics are not subjected to temporal progression or alteration, but rather, they exist in a state of perpetual actuality. This ensures that God’s interactions with creation are rooted in His immutable and perfect nature, providing a foundation for understanding how God can be dynamically involved in the temporal world while remaining eternally constant.

Furthermore, the Catechism of the Catholic Church states, “By his providence God protects and governs all things which he has made, ‘reaching mightily from one end of the earth to the other, and ordering all things well.’ For ‘all are open and laid bare to his eyes,’ even those things which are yet to come into existence through the free action of creatures” (CCC 302). This passage emphasizes that God’s providential care is consistent with His eternal, unchanging nature, thus aligning with the concept of eternal relations within RE Theory.

5., Causal relations involve the cause-and-effect dynamics within creation, governed by divine providence. In terms of Aristotle’s four causes, causal relations refer to God’s role as the ultimate efficient cause and final cause, sustaining and guiding creation without being changed by it. As the efficient cause, God continuously acts as the source and sustainer of all that exists, while as the final cause, He directs creation towards its ultimate purpose. This highlights God’s sovereignty and immutable nature. Psalm 102:25-27 underscores this by stating, “Of old you laid the foundation of the earth, and the heavens are the work of your hands. They will perish, but you will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but you are the same, and your years have no end.” Understanding causal relations helps to illustrate how God’s interactions with the world do not compromise His immutability.

Causal relations illustrate that while God is actively involved in sustaining and guiding creation as both its efficient and final cause, His essence can remain unchanged because His actions do not imply any inherent change within Himself. God’s sovereignty and providence ensure that He can engage with the temporal world without undergoing any alteration in His nature. Deuteronomy 33:27 offers the comforting image that “The eternal God is your dwelling place, and underneath are the everlasting arms,” reflecting God’s unchanging support and presence. Earlier in this paper (above) it was demonstrated well that time, being a measure of change and succession, is inherently different from the nature of God. God’s eternal now, as His internal ordering principle, exists outside the constraints of time or at least less it. This principle shows that God’s interactions with creation do not imply any change in His essence, as His eternal nature is unchanging and perfect. Therefore, time is eliminated as an aspect of God’s nature or essence, reinforcing His immutability. This reinforces the argument that God’s immutability is consistent with His relational interactions with creation.

6., Modal relations refer to the potentialities and necessities within the created order. Modal relations describe how created beings have potentials that are actualized within the framework of divine providence. This reinforces the distinction between God’s immutable nature and the contingent nature of creation. By understanding modal relations, we can see how God’s interactions with creation do not affect His unchanging essence.

Modal relations help to illustrate that while created beings have potentials and contingencies, God’s nature remains constant and unchanging. This distinction reinforces the idea that God’s interactions with the temporal world do not compromise His immutability. Modal relations further support the argument that God’s relational nature is consistent with His unchanging essence.

7., Relational potentiality addresses the inherent potential states within creation, including concepts like quantum superposition. In other words, relational potentiality refers to the dynamic potentialities in created entities that are actualized through interactions. This highlights the dynamic and contingent nature of creation, further distinguishing it from God’s immutable nature. Understanding relational potentiality helps to illustrate how God’s interactions with creation do not compromise His unchanging essence.

Relational potentiality demonstrates that while creation is characterized by dynamic and contingent states, God’s nature remains constant and unchanging. This distinction further supports the argument that God’s relational interactions with the temporal world are consistent with His immutable essence. Relational potentiality reinforces the idea that God’s nature is fundamentally different from the mutable nature of created beings.

By integrating these 7 categories, RE Theory offers a nuanced and comprehensive understanding of how God’s relational nature interacts with the temporal world without compromising His immutability. They also portray that God’s relational life, if he’s pure relation by nature, then there’s nuance to what relation means when explored in the God/word relationship. But, specifically, and in brief, the intrinsic relations within the Trinity ensure that God’s essence is relationally complete and unchanging. The extrinsic relations demonstrate that God’s interactions with creation do not alter His essence. The distinctions between temporal and eternal relations, as well as causal and modal relations, reinforce that God’s engagement with creation occurs within the framework of His eternal now, maintaining His immutability.

In summary, integrating the relational ontology of RE Theory with the understanding of God’s eternal now (as the framework and reference to His own personal ordering principle) and immutability (as it is understood within the theory) provides a coherent framework that further supports the argument and case for God’s immutability. The seven key categories within RE Theory outlined above act as leverage and further substantiate this argument by illustrating how God’s relational interactions with creation are governed by His immutable nature. This final step consolidates the argument, using RE Theory (a relational ontology point of view) to provide a coherent framework that integrates said ontology with divine immutability, our systematic five-step analysis from earlier, and does so grounded in a deeply informed Catholic metaphysical framework.

Please note, this work on time is designed to appeal to and order your intuition towards the notions of relation and measure. Whenever an issue arises or you have a question, try to answer it in those terms as it relates to the work on time. However, there are points in this work, such as between steps five and six, where it might seem intuitive to want to discuss action theory proper. This work does not delve into action theory proper. I have written on action theory before, and you can search my website for it. Please keep this nuance in mind and adjust your perspective accordingly.