ABOUT AN ORTHODOX GEOGRAPHY OF TIME
ABOUT AN ORTHODOX GEOGRAPHY OF TIME

Summary/Abstract: Although perceived as an implacable reality, a kind of liquid frame of existence, which inevitably frames being, the latter being defined as a dynamic in time, nevertheless, the systematic analysis of time involves difficulties specific to a subject as obvious as it is abstract. We have approached time from a theological-phenomenological perspective in which we have tried to capture it both in its manifestations and in its implications.The horizon of faith proposes the eschaton as the ultimate goal of personal fulfillment,but, however desirable, this horizon is determined by our being in time or, in other words, by our relation to time. Beyond relating to it as an external phenomenon with major implications, it is vital to understand how we can embody time and what are the levers through which it can be transfigured. To transfigure time is to convert it from an implacable destiny into a tool, bridge or lever for anchoring beyond it. It is not a simple management of time but a new category of time. This is how liturgical time and the new context in which we realize the section in time, the timeless moment of temporality, which is the moment, is born; and the moment implies in its equation,presence. The key to resolving the casuistry of time is anthropological, unfolding in the corridors of spirituality and communion. Our ontological fabric metabolizes time by conjugating it with the process of sanctification of the person. Only in this way will time have known its fulfilment.

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