Two Perspectives on Permanence

 by Rev. William M. Brennan, TH.D.

Temporal “Endlessness,” Celestial Eternity, and the Intervention of Christ

Much confusion in Christian debates about judgment, punishment, and “eternity” comes from treating the word eternal as though it always refers to a single kind of duration: the infinite extension of time. Yet Scripture, tradition, and ordinary experience suggest that there are at least two different ways something may be “without end.” One is the kind of permanence that belongs to time and history—what may be called temporal permanence. The other is the permanence that belongs to God and the heavenly order—what may be called celestial permanence. Once these two realms are distinguished, the meaning of “eternal” becomes clearer, and the role of Christ as the decisive interruption of an otherwise unending condition becomes central.

1. The Temporal Realm: Endlessness as Natural Trajectory

The temporal realm is the sphere of created life as it unfolds within history. Here, things persist through causes, continuities, and internal momentum. A “temporal permanence” is not necessarily something that is metaphysically infinite; rather, it is something that has no internal stopping point. It is unending in itself, not because it possesses some divine property of infinity, but because nothing within the system provides an exit.

This kind of “endlessness” appears everywhere in ordinary life. A fire left unattended does not stop because it has reached the end of fire; it stops only when fuel is removed or another force intervenes. Likewise, cycles of violence do not halt because violence grows tired; they end when interrupted by reconciliation, justice, or exhaustion of resources. In the same way, a disease can be “terminal” not because it possesses infinite power, but because the body has no inner capacity to overcome it. The illness would continue to its end if nothing outside the system disrupts it.

This is a crucial category for theology. Certain realities are “eternal” in the sense that they are self-perpetuating conditions. They have no built-in conclusion. Left alone, they proceed endlessly—not absolutely, but indefinitely.

2. Sin and Death: The Unending Condition Outside Christ

When Christian theology speaks of sin and death reigning over humanity, it often describes them not merely as moral failures but as a realm, a dominion, a power. To be “outside Christ” is not just to be guilty; it is to inhabit an order in which the human person cannot, by inward effort, undo the situation. This is why sin is frequently described as bondage, slavery, or captivity rather than merely as a mistake.

In this sense, alienation from God is endless. Not endless because God wills infinite misery as a first principle, but endless because the state of separation contains no internal mechanism for its own healing. A soul turned away from the source of life does not naturally reconstitute itself into communion by sheer passage of time. Time, by itself, does not heal spiritual death any more than time, by itself, reverses physical decomposition. If the condition is death, time does not act as medicine; it acts as continuation.

This gives weight to the stark warnings of judgment. Judgment is not a mere “slap on the wrist.” It is the recognition that, apart from divine rescue, the human condition is not self-correcting. Outside the medicine of God, the illness persists. Outside the light of God, darkness does not become light simply by remaining dark for a long time.

Therefore, the temporal realm can contain a kind of unending torment: not necessarily because torment is metaphysically infinite, but because in the fallen order there is no internal path to liberation. Within this realm, it is coherent to say that punishment or misery is “unending”—not as a philosophical claim about infinity, but as a statement about hopelessness within the system itself.

3. Celestial Permanence: Eternity as the Divine Mode of Being

Celestial permanence is different. It is not merely “very long time,” or time stretched without end. It is the permanence of the divine life, the stability of God’s own being, and the unshakable reality of what is grounded in Him.

What is “eternal” in the celestial sense is not merely a process that continues; it is a reality that exists beyond the vulnerabilities of time. This eternity is not measured by duration but by participation in the life of the Eternal One. It is not just indefinite persistence; it is incorruptibility. It does not depend on conditions remaining favorable, because it is not contingent in that way. It is the permanence of what cannot decay.

This is why “eternal life” in Christian language is not simply “life that lasts forever.” It is the life of God shared with creatures. It is communion, incorruption, and participation in the divine victory over death. Eternal life is not merely endless biological continuation—it is life in the mode of God’s immortality.

Thus “eternal,” when applied to God or to salvation, carries a celestial meaning: not endless time but divine permanence. It is life that cannot be undone because it rests on the foundation of God Himself.

4. Why the Same Word Can Point to Two Different Realities

If the temporal realm contains trajectories without internal end, and the celestial realm contains divine permanence, it becomes possible to see why “eternal” language can be misunderstood. The same word—eternal—may be used in two distinct but related ways:

1. Temporal unendingness: something continues without internal terminus

2. Celestial eternity: something belongs to God’s incorruptible order

This means that “eternal punishment” does not have to be treated as a simplistic mathematical statement (“infinite duration”), nor does it have to be dismissed as meaningless. It can mean: punishment belonging to the final order of judgment; punishment having decisive seriousness; punishment that, within the fallen condition, does not resolve itself from the inside.

In other words, it can be “unending” in the temporal sense—without internal remedy—while still being subject to the higher reality of God’s intervention.

5. The Arrival of Christ: The External Interruption

The heart of the Christian proclamation is precisely that Christ enters the human situation as an external intervention. He does not merely offer advice to people trapped in an unending condition; He breaks the condition itself. Redemption is not time continuing as usual; it is an invasion of grace that introduces a new possibility that did not previously exist within the system.

This is why the Gospel is not merely moral instruction. If moral instruction were sufficient, humanity could slowly evolve out of bondage by internal progress. But Christian faith asserts something far more radical: that sin and death are powers that cannot be overcome from within. The only hope is that God steps into history and changes the structure of reality.

Christ’s coming is therefore a cosmic interruption. The trajectory of death is altered not by slow improvement but by decisive conquest. A door appears where no door existed. A healing enters from beyond the disease. A resurrection breaks the closed loop of decay.

This is not only about individuals; it is about realms. Christ changes the realm itself. He transfers humanity from one dominion to another. What was previously “endless” because it had no internal surcease is now confronted by an external Redeemer who brings surcease from beyond the system.

6. Implications: Eternal Misery Is Not the Final Word

Once Christ’s intervention is taken seriously, the notion that unending torment must be absolute becomes less obvious. It may be that torment is unending so long as the person remains outside Christ, because outside Him the condition has no internal healing. But the Gospel announces that Christ does not merely stand at the edge of this realm offering sympathy—He enters it, harrows it, breaks it, and leads captives out.

In this way, the “unending” nature of misery is not denied; it is reinterpreted. It is unending by nature, but not unending by necessity, because God is not bound by the nature of the fallen system. The whole point of Christ is that He introduces a new necessity: the necessity of grace, the necessity of divine victory, the necessity of resurrection.

This allows one to speak with honesty about judgment without making despair a metaphysical principle. Judgment is real because the fallen condition is real. Torment is real because separation from life is real. But Christ is more real still—not merely because He lasts longer, but because He belongs to the celestial permanence of God’s own life, and therefore cannot be overcome.

7. Conclusion: Eternity Belongs to Christ, Not to Death

In the final analysis, the Christian confession is not that death is eternal, but that God is eternal. Whatever is unending in the temporal realm—sin, misery, punishment—has no internal cure, and therefore appears endless to those trapped within it. But the coming of Christ reveals that the deepest form of permanence does not belong to death at all. Celestial permanence belongs to the Eternal One.

Therefore “eternal” must be handled with care. It can describe a condition that continues indefinitely by its own momentum; it can also describe the incorruptible life of God. The decisive difference is this: temporal permanence can be interrupted by a power from outside the system, but celestial permanence cannot be interrupted because it is grounded in God Himself.

And this is the meaning of Christ: the Eternal One entering time to end what time could not end. The endlessness of sin and death is not defeated by more time; it is defeated by eternity stepping into time. When Christ comes on the scene, everything changes—not because the clock runs longer, but because a new realm arrives.