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SECTION 3

The SAD FAD Group

Imitating Irrelevant Systems, Using Words when Work is Needed

Downfall from Defamation  2 (the sad fad of the motherless child),
Gratitude for His Glorious Grace   4, (includes  'mother nature')

Spiritual Refreshings ... Ch. 13

Man in Retrospect, in Prospect and in Bold Relief Ch. 2 and Ch. 3

Evidence and Reality ... Ch. 6 cf. Chs. 2-3, and 5,

           The Grating Grandeur and Aggrandisement of man

           and the Meekness of the Majestic Messiah Ch. 3.

 

The Face of God, Illimitable, Unfunded, Definitive, Decisive Chs.   5,   10

 

Jesus Christ, Defaced, Unfazed: Barrister of Bliss ... Ch. 4,

The Wit and Wisdom of the Word of God ... Ch. 2 (a survey including multiple annotations and presentations, definitions of design and its significance),

    Jesus Christ for the People but Not for This World Ch. 6,

Dig Deeper, Higher Soar, DIvine Glory Delights the More Ch. 2, (from myth to divine testimony in logical steps, from the divine to design, from design to designation and information with more on designating a definition for design),

The Majestic Might of the Merciful Messiah: Jesus Ch. 6. (The 'religion' of organic evolution, is not science. It is not even a mish-mash of religion and science. It is religion in contravention of science; whereas creation is religion as attested by logic, and verified IN science, by scientific method WITHOUT exception. As to design, it IS that integrated, correlated, purposively designable, functionally proficient combination of imagination, information, actualisation and continuation which bears an imprint of effort where the means for its autonomous arrival do not appear. We both exhibit and create it.)


 Ancient Words, Modern Deeds Chs.   9,   13 (making chance king instead of the name of a non-intrusible* system. 

(*This word, intrusible,  needs creating, meaning: able to be intruded upon, the negative naturally signifying the state of not suffering intrusion.)

 

-ologies, olatries and oglings that are so many
Self-Imposed Manacles for Man

SMR   Ch. 4

(The combined equivocations  in sociolotry of its various species, paternalistic psychiatry in its ruses and transcendental physics in its idle presumptions and ludicrous notions are a rollicking farce that seeks to occupy the mansions of rationality with strong minds and weak woes that deny their own assertions and deluge their efforts with distractions that can never hide the truth, give seizure to the Lord or evacuate Him from His place as Governor and God, Creator and President of this universe.

Having seized Him once, only to abet His salvation plan, man in his rebellion continues both the butt and purveyor  of nebulous notions that play like scrambling kids, among the facts, and falling rise again, to play more and rougher games, the worse to be bruised and confused till judgment comes).

TMR Ch. 7 including this site (multiple sclerosis of the ideational tissues of logic, coherence and consistency in the arena of physics cf. Ch. 2 above as marked),

Spiritual Refreshings Ch. 9, incl. End-note 1 (esp. programmatic psychology and its ilk),

Marvels of Predestination and the Ways of Will Ch.    7,  including *1 (the nature and integrity of love divorced from sensationalism and reductionism  alike);  

News  80 (evacuating morals is like sending British kids to Rhodesia in WW II and then letting them fend for themselves) cf. News19;  44 (morality and politics, these two undisciplined but not indisciplinable disciplines, and the lust for living that does not live), 
 

Repent or Perish Ch. 7 Extension 1 (returning from vacation from rationality to find reality) ;

The True God has Go, Gives Growth and Glory Ch.  2
(avoiding the fantasies of confusion and considering procreation and relationship without the woes of pre-occupation).
See also SMR Index under Freud and Jung;

News 51,  52 (practicalities or morality, love and duty in youth, missions and commerce),

News 152
(bogus,  blighting and well-based moralities in the powers-that-be
cf.  Preliminary Canter *1),

News 166 (cloning, clowning and operative principles),

Lord of Life Ch.   5 (removing confusion: genes and Jesus), 

SMR pp. 582ff. (seeing how the  Lord works when He is taken at His word, in contrast to dysfunctional  fallacies cf. SMR pp.  570ff., 611ff.),

Beauty of Holiness Ch.  2 (human psychiatrists fade but the love of beauty and the beauty of love are fade-free because founded in truth).

 

 

INTRODUCTION

'Nature' is an illusion, when conceived of as something with a personality, which strives, which foresees need, opportunity, which invents, wrestles, invents, designates task forces of endeavour and delineates portraits of operational felicity beyond the reach of man.

'Mother nature' is the same, except that here a task force of the female goddess to which Greece and Rome were so prone, is added. Now 'she' is like a motherland, nurturing what she cannot bear, having no womb of mind or heart of invention, and this personification from the realm of myth and illusory, idle religious fervour becomes a suppuration from the spirit of man, projecting as before, but now with this odd and outré irrelevance, some of his own powers. 'She' is not to be found in the skies or the earth, has a spirit of invention but no inventive power, never displays it, never exhibits it, prod it how you will

In TMR Ch. 1, *2, to which we turn shortly,  there is this record of one enormously famous case where man decide to manhandle 'nature' (this time with X-ray bombardment) in the hope it would rouse up its glowing creativity and DO something. Naturally it failed and did so with derisively decisive contempt. There is no such thing as a creative entity as 'nature' whether 'mother nature' or any other deemed relative.

It does not exist.

If you meant 'the creativity of the one who has it' or more briefly, the Creator, fine. But this other 'nature', this construction of man's mind, it is not a nature, but many natures, through which appears  the essence of the whole, order and law, and creativity, and ranges of being from matter in its relative simplicity to mind in its egregious powers, to spirit in its fascinating liberties (cf. It Bubbles ...Ch. 9, Massifs of Pure Splendour Ch. 7, SMR pp. 348ff.), this culminating at the resultant level with man, where matter, mind and spirit have their organic concourse. In the meantime, man seeks to betray reality by investing 'nature' with the old-time mythical qualities of Greek and Roman gods, or the old-time mentalities of the early Greek philosophers*1 , always in vain seeking for some combination of elements or considerations with which to adorn the 'reason' for the creation, and never agreeing since each effort was like trying to account for the face by the nose, or near or eye, and ludicrous in misconception, stringently mythical misconception and witlessness.

Stringently mythical ? but of course, for what is myth but the ascription of grounds, reason, cause for something without verifiable interface, observable action, adequate causation or sober confirmation, so that imagination does duty for validation. This is precisely what organic evolution is, with a completely correct designation.

Let us however return to man's very practical, very pragmatic, very open endeavour to SHOW something, just for once, from this 'nature' which he has stored, like the early Greek philosophers and Greek and Roman false religionists, in his mind and to prod it into action.

The famous example of the fruitfly Drosophila where the dedicated delusions of evolutionary fantasy and myth were projected into decades of X-ray bombardment to illustrate for just once, the imaginary powers of 'mother nature' to invent new desires of information and advance, ŕ la idolatrous mode, was as frustrating to the worshippers projectionists of dreams, as is normal in any idolatry. While the confusion in man is such that ONLY the Lord knows the heart, yet the objective was sufficiently clear for the overall dynamic of  this frustrated project.

As may be seen from the hyperlink above, the result was precisely what due cause and effect, with ascribable interface, X-ray on delicate structure, would suggest. It mangled and tangled, but no progress was found any more than by swinging beer bottles in a small garage in which lies a Jaguar car, except that since it was life that was bombarded, it mangled the tangle somewhat worse!

Like the effort to find extra-terrestrial intelligence on which billions are poured as if a libation to the gods of nature, those fairies and blatherers from books which never quite manage to leave them, while the DNA is the intelligence*1A code already found NOT inventing itself, NOT a long way off, but like the word of the living God for some 3 and one half thousand years, right at your door step and now, right in your fast selling bookshop: this has come to nought. The only noughts are those of the COST of such exercises in delusive futility.

Things do not happen that way, leave no trace of it, show no power for it, exhibit no equipment for it; and the confusion of chance - which equals a system without outside interference, of this with creativity, which is a system with what it takes to SECURE THE CONSTRUCTION of concept-driven, command deploying structures, where symbols have MEANING and where commands USE THAT FACT while receptors OBEY it, in a communication cascade of summary brilliance: this is mere logical slide. More aptly, it is irrational slither.

It is hope where reason should be, irrationality where the empirical should demand, it is fantasy at the helm where the eye should teach, the observations should induce and the fruit of theory is tested and if need be rejected - as organic evolution illicitly has not been rejected by its devotees - when as there, verification fails (cf. SMR pp.140ff.).

Let us then investigate*2  the direct effort to bombard system into becoming inventive, and the imaginary mater into creativity, that extended experimentation that went on for so many frustrated decades, via the graces of a thing so visible but not viable as X-rays, from *2 in TMR Ch. 1 and find the same useless futility as the former efforts of what Greece from its romancers had to endure, and before that, those of Israel in its worst period (as in Jeremiah 2:27-28, 23), where God lambasts their folly in attributing fatherhood to a stone or tree, to 'nature' as these may directly, or in terms of metonymy, imply.

In fact, the image of God in man, arrested by unbelief, and harnessed by irreverential passions, has led to more divagations. It is not the image as such, but what it has enabled which is to the arresting point: that is, the power to imagine, to contradict, to set one's sights to the heavens like Eve (Genesis 3) if one wishes, or to gamble without glory against the God of all creation who instituted in you the very power to think if you feel so motivated, and to try to disestablish the very basis of logic, by ignoring the laws of causation, while using them implicitly in reasoning in the interim.

In fact, it is not even possible to ignore causation and talk rationally, since characteristics inhere in definition that  things may be differentiated;  and thus it embraces conformity to the established routine of law, by which such things can so much as have any being at all. Qualities relate not only to definitions, in the verbal realm, but to constraints in their own, be it moral, physical or mental; and the constraints relate to that inter-connected dynamics by which the sufficient cause has the resultant to mirror it, not in a morass of muddle, but in a dictionary-embracing constitution of reason and reality. This is of such assured portent and product  that meaning itself becomes possible only because of consistent characterisability, and this only because of the constraints of causation. Not fairies but features are operational; and not irrelevance but competence with causal interfaces is acting in definable entities.

What is has its nature, and its place, inclusive of all relevant forces and entities, and in that context, operates as the procedural source or ground of its action; so that from what it is, duly related to what it does with it, in context, there comes the defining source of what is in view. Nature and action relate, in terms of the very order of its being, and that of all else. Its entire assemblage gives it definition; but this because performance comes not from the irrelevant, but the relevant, not from the unrelated, but from the related, not without cause, but with it, not in a fiction of nothingness, but in a function of well-based conception, allowing both depiction and that characterisable continuity which allows words to seize on it and define.

Logic, language, causation and coherence of the same are basic to all non-defective speech*2A; and even when the topic itself is that of irrationality, its reason, nature and inter-relation with all else remains operative for language, denying to this pathology, by the nature of its disease, that feature which conditions all thought. It is therefore exempt from such thought, a pathological exhibit of mis-function. Even this however is definable in word, while it does not work in thought, being the same deprived from the place of its normal or felicitous operation. Without that place, language becomes babble; but it is the former we discuss, and with which ascertain meaning and definition, in the absence of the latter!

Language, rationality, causation are a threesome necessary for the operation of the first of them, depicting the ground and indicative of the basis.

As noted in News 122, there is an indissoluble cohesion.

Even to invent an imaginary world, you need language, the conveyor belt of thought, and its intimate correlate; for what cannot be expressed, is merely latent. In expression, however,  it becomes built, assessable, susceptible to communication and implementation. But language ? It is the very stuff of thought. It stirs it, and is stirred by it. We, in God's image, find it so; He indicates that in the beginning (before any thing could be, and hence antedating all creation) was God, and His word was with Him, and was God. It is an indissoluble union, not mere unity. It is indivisible...

Language is impossible without reason, rationality, logic. As soon as you divorce logic, you are left without capacity to categorise, differentiate, detail and divide aspects, to correlate and cause to conspire the components, to indicate the cohesion, inform the matrix with light, disperse the conception with comprehensibility. Language without logic is impossible. It is a contradiction in terms. It is a denial of its matrix. It is far more than logic; it is only impossibly, less.

Remove reason and language collapses.

 

Similarly, remove causation and logic collapses; for logic CAN have no rational basis without this: as soon as you seek to assign a cause for causation, you use it, and so lose it, the point you wish to make. It is logically insurmountable, a condition of reason, its exclusion in reasoned discourse a contradiction in terms.

Causation IS, and is integral to all thought. That it WORKS, as shown exhaustively  in the references in *5 below, is merely the confirmation of all, and the negation of illusion. Logic not only demands a reason for everything, but demands a reason for the validity of logic, which without God it is impossible to do*3, so that with God one may rationally proceed to look, and in His testable word, find the validity confirmed. On the other hand, tamper with causation and you do no less to logic. Invalid logic as a criterion of thought is self-contradictory nonsense. Logic which CANNOT operate in a truth which is EXCLUDED by a model of thought, is no less antithetical, an antilogy of note!

Language without logic is sound merely, or scribble; rationality without causation is a word without operability in its denotation. This not only excludes what it uses, but affronts its integrity by exempting its applicability to all things, and  that not merely in scope but in method, so making it merely a construction for use, not a determinant of it. That at once dissolves its capacity to present any viable theory of truth, such as that of  language without logic ... or of what in truth has been, being a suicidal omission for thought.

Moreover, you then lack the basis for definition, seeking to smuggle back causation even in presenting such a theory or view, using the very thing you deny. Can you assess with what you deny ? or without it ? Indeed, in such a case you seek then to give the REAL cause of rationality, or its REAL nature, by REASON, and give the cause of the matter for thought, explaining and denoting, indicating grounds of relevance, modes of working, how each part affects every other and why! Do that, and you affirm what you deny, indeed deny it; fail to do it, and you have no case. You babble.

Indeed, 'chaos' if it were to mean a lack of order to the uttermost and of permanence in all things, would not even be definable, since the term itself implies a describable condition, a characterisable situation in which constraints operate so that it does not become something different, and conditions are kept lest the thing transmutes into something else. It has to have that degree of the static to allow a verbal picture to be taken.

If the picture exhibits that NOTHING is ordered, NOTHING is maintained, ALL is in transition, then that is a simple contradiction in terms. If nothing were ordered, there could be no transition, since this itself is a form of sequence that is describable, giving it characaterisability and constraining it. If chaos were king, it could not rule. What therefore is meant, if the very concept is to be rational enough for so much as definition, is this. Order and orders, causes and constraints are imagined so to operate that no hierarchical coherence is to be found, multiple dynamics and bases working in a clash of incoherence which lacks all system. Yet in this there IS precisely system.

There have to BE the operational oddities which have their little ways in order for them to clash. In their clashing, there has to be ordered dynamic, so that it is no mere non-event but a contrariness of things that both are, are inter-relatable (or else they could not clash) and are in ONE system of causal continuation enabling and allowing enough relevance for a clash to have operational capacity. You do not clash a grass-hopper with a cloud ten thousand miles away; for the clash, a continuity of system and operational relationship has to exist, a thing very far from chaos!

In a class, one could use the term 'chaos' to mean that duly appointed authority with duly gained knowledge so lacks the power to control that the potentially useful collation of forces with indeed the people operating them, is throw awry. This simply means that a multiplicity of possibly integrally operational systems is operating in a way contrary to design, or order, or desire, or all three of these. It is a term signifying what lacks a unitary functionality, where one could be envisaged. In 'chaos' there are forces and features, foci and potentials which miss the mark, fail to achieve, to relate, to correlate as they might, and the ordered and the orders mutually writhe in hideous confusion, helpless profusion or miasmic illusion.

Yet this is neither meaningless nor productive to the point. It does not account for anything at the ultimate. It is destructive of what has to be equipped with potential in order to fail to gain it, allowed to interact in order to do so 'wrongly' - that is inanely or vainly. It is what happens when intelligence fails to gain its end, or wisdom to co-operate in its production, when forces alien to the dynamics that relate according to the functional powers provided, have precedence over those that are not so.

Where everything means nothing and nothing operates in any characterisable state, there is nothing to define and nothing in view. It is a self-contradictory concept, and as such, can be defined but not denoted. It is verbal pathology. The assumptions underlying assume creation for the dynamics of relatability and the disjunction of possibility. It is a negative which is most meaningful as an over-statement of a mess from ingredients of which more might have been hoped, or conceived. It is in fact an emotive sort of word evincing or evocative of the dynamics of rebellion in the midst of creation, and it first assumes the latter in order to achieve the latter.

Indeed, it must have a cause, since as our reference to Causes above shows, you cannot even conceive of a cause for causation, since you have to assume it in order to achieve the result even in thought. A means of explaining all, it requires to be before any imagined ground or arising and in particular, before any 'arising' of itself; and since it is a word for the due translation of POWER and ORDER, with GROUND and REASON, it is meaningful only where ALL OF THIS is already present. Power and reason and basis and eternity (since it cannot 'arise' from nothing) being present, we merely come by an indirect route to God; and again, since we are dealing with reality and its realisation, with the procedure goes the process, with the causality the occasion for it, with the reason the referent, with the principle the practice, and so creation.

Indeed, such self-contradictory endeavour as seeking to 'account' for causation, this even shows the sense of muddle that man loves to cite, rather than repent of the obvious coherence enabling clash, and the systematic unity in which it occurs.

So is he arrested even by reason, which demands even for causation no beginning,  and with it what is adequate and without limitation as source, for its delimiting operation in time  with its agile series and sequential interims; indeed as having capacity so to deploy this and compose with it within the assigned constraints of a  time frame, as to institute the matter, mind and spirit that is, and in particular is found in man. Thus is man sent to be  seeking in his world and concatenated powers,  not only for the source, but for the cause of its significant measure of disruption in the midst of entire magnificence, with this defection to be found in his own bosom, through working contrary to what he both is and is assigned to be (cf. Beyond the Curse).

Not chaos but corruption is the empirical fact: the inestimably lovely, the beautifully admirable, the courageously wonderful and the corruptly envious, vain, obstructive, the desolatory in thought, in life and morals, the viciously and deliberately ignorant achieving their wantonries at colossal loss to what is just and vigorous in vitality. Mental 'chaos' or vast confusion of disrupted fragments of great power, but mesmerised with a malignant defeat, this is the ample testimony of the vast substance of the thoughts of man over the generations, concerning not only his origin, but his duty, responsibility, nature and mission (cf. Romans 1:17ff., 5:1ff.). Ignoring the obvious, he loves to invade the impossible, and having slain many, retire to the next antilogy, the new antinomy, as if life depended on it.

You cannot destroy unless you first create, or defile unless you first make pure. It is corruption which is the consequence that man brings, and disruption the penalty for his shoot-out.

Nor without God is truth so much as an entity with denotation, so that theories could be rationally so much as exposed; for if they were true, and truth is not available, being pre-occupied with empirical proceedings with relativistic encompassment, then nothing beyond event to assess it would even be. All theory of total relativity defies the power to state it to be true, except in antilogy, antinomy and irrationality. Yet to explain by unreason, what you use reason to conceive and verbalise is just further antilogy.

It is therefore necessary to stop speaking and ignoring reality, both logical and personal, or find God.

'Nature' is not a mother but a name for many operational actualities, living and other. The name does not create and affirming existence is not even an explanation, good or bad. You need to find the cause of it all, and as to what NEVER under ANY circumstances shows itself competent to create what it is, in principle, in practice, in equipment, and DOES show its limitations in law, in restraints, in constraints, in its observable and testable nature: this is not in any scientific or even rational sense relevant. You even look beyond the material with the immaterial, that is your mind, thought and spirit, to find something better than the camping ground of matter. You look for the evidences of the deposition of language known as Nature, when in composition with matter and mind.

You find them in commands such as make babies become men in form; and you find no more of them in kind, since creation, just as the Bible clearly narrates, and the realm of nature exhibits, for this is not a current procedure for our universe. It moves as it is, it proceeds as made, it reacts in its dimensions, it acts out its containments, producing FAR from supermen, and NOTHING even in new information! (cf. Jesus Christ, Defaced, Unfazed ... Ch. 4).

Imagine finding an order in a book. There it is, a direct command. How strange! However, lying on the sand with the book, there is a clear complex of orders. You investigate with the wisdom necessary to interpret such things. You find it is but one of a myriad of orders, such as has been compared with the complexity of New York city. You study the thing, in your highly advanced technical facilities, you investigate and after months of high-powered computer assistance you find that this is the order imprint for one object.

What is it ? After tireless effort you find it is a bloc, an object definable. You decide to call it a cell. To your absolute astonishment, after years of research in which you now begin to grow accustomed to the miraculous, you find that there is another cell in this biological boutique. Generations of scientists pursue the matter.

After much labour it is found that this is one of millions of cells, and after more, of billions, and that they in turn form one corpus, one megapolis, and that it all has to do with electrical currents and circuits and data transmission and transference. You decide to call this continent, the brain.

Further generations slave, until they find the liver, heart and blood circulation system, all astounding and remarkable, and the central nervous system, the sympathetic nervous system, the reproductive system, and in each case, things now speeding up because of analogous relationships between organs, you find the digestive system and then in heightened research, it comes to be realised that some commands relate to what you decide to call sensory organs, and their data are transmitted to the brain where it is integrated in various ways, according within set limits, to the purpose it sometimes harbours, a new matter for investigation; and you discover that integral readouts are possible involving this whole series of data inputs, all coded, all decoded in the end into the massif of comprehension. That can then be used by ONE ENTITY!

You are beginning to seek out with enormous imagination that these things are so, and then, suddenly, a very wise man points out that this seems to related to something he has seen before. Ah, says the inspired pedant, I know! I KNOW! It is a copy of what is in MYSELF!*3A

Now while this imaginary reconstruction is a parable, to be sure, it has its point. Not only is this, that the series of calls, commands and conceptualisable and further conceptualised generative equipment is design, for it is arch-design. It is multiplicity of designs integrated in a storm of consistency and an enormity of availability for purpose. It surpasses anything man has made, in complexity (considering each cell resembling a city with power generation plant included), in unity of complexity ... except perhaps what he imagines in the spirit which governs the usage of this little sports car, his own body. This, however, it is not imagination: for it actually goes!

But where does it go ? That depends on the state of what governs the equipment - not absolutely, to be sure, since it can get sick, and has strength limits; but it may govern it wryly or rightly, savagely or sagaciously, kindly or cruelly, without care or with wit. It is not a byproduct of the equipment which enables its purpose and vision, desire and desiderata. On the contrary, it USES the equipment for the achievement of such designs, whether feet or foetus, as in the reproductive system, which assures us that this not merely a creation, but an auto-recreation apparatus.

It makes more as part of what it is made to be... if you follow the systematics involved. Some don't and remain bachelors and spinsters, indeed virgins. That is their decision. The equipment does not tell them about it. It does however have a resistance series of mutually involved systems, to protect itself in ingenious manners, which however stop short of making it anything like autonomous, though such is the nature of the spirit of man who directs the overall action of the whole of the equipment, that he even thinks of being this sometimes. His imagination has little limit.

Indeed, what is not good for the equipment is often done; and it is frequently and massively done to some by others with the same equipment. Murder is one sub-case in this section, and mass-murder, which is what some wars constitute, is not uncommon. The equipment does not require these; but the spirit which moves in the conceptualising consciousness of man (cf.  Section  4 below), it may so elect. It may do this on the basis of certain principles, priorities and values which it may cogitate carefully and consider, or take up carelessly: that is another decision. It may change values because of emotions or thought; that is yet another option.

It may even pursue this field rationally and hence come to the God who gave both equipment and resource and spirit and will to use it, and made these things available. It may come to God and then realising in guilty realism or rebellious surrealism what is involved, shut the eyes so quickly that it may convince itself it never realised His existence, and thus become militant with those who stir the guilty depths of truth suppression, perhaps in some cases killing many millions. We have those; they are a type.

It may decide to argue that it is not responsible, using reason as a basis for the argument; and then dismissing God, remove the possibility of truth while declaring it on the basis of meaningless equipment controlled by circumstances with no meaning, and hence announce what its very model precludes; and it may do this with such vigour that it may take over whole universities, only by mockery said to have truth in their sights or on their sites, unless in the students they mentally molest. This becomes a cultural revolt.

Such guilt is not erasible, like the Twin Towers; for it is an invisible matter and as truth (which in God is perfectly available as reasonably required on application from the Maker, on the part of those in harmony with Him), it remains. This is so,  however it be mocked, as Christ was (John 14:6). That however did not remove Him, merely inconveniencing His body for a while, as the point of the issue was made apparent, and after the long announced 3 day interval  to make the death apparent, the resurrection gripped the nation, disabled criticism, while lies about sleeping guards who nevertheless could attest disciples stealing a body were circulated with an abandon which was in line with the rest of that particular murder.

It remains, specifically at the door both of Israel the nation and Rome in its imperial setting, which while not now available as such, has carried on in various forms for millenia*3B (cf. Section  6  in this volume), as foretold.

It is good that the Creator of such gifts of equipment and spirit, indeed of mind also, has provided a remedy. The other option, removal of the guilt-ridden, rebellion-oriented mass of mess would appear attractive, but love is like that. It pauses in kindness.

One learns by watching the ways and work of God what His love is like. It is keen ever, to restore, and while it reproves, it is even more interested in repair. Where the generative equipment at the spiritual level, which uses and anon abuses the equipment, receives the remedy, this is triumph, co-ordinate with the resurrection. It means a new creation at the spiritual level, a new life and heart is born.

This is of course a costly procedure energically and in terms of sustained skill; but love with mercy undertakes. The cost of Christ's death and resurrection is born, and redemption, the buy-back by absorbing justice vicariously for those who receive Him, proceeds ... for some (II Corinthians 5:17-21). The ransom was costly but it works (Matthew 20:28). For some, their iniquity is laid on Him (Isaiah 53:6), and it is so for ALL whom He has healed (Isaiah 53:1-6).

This takes off some of the pressure from the system, but not so much at the social level, except where these regenerations (Titus 3:3-7) are very common. On some occasions, called revivals at times, this has been so. The book to which reason points, and which verification and validation demand (cf. What is the Chaff to the Wheat Chs.   3 and 4), thus achieves for man the second volume, the Bible: his own DNA and associated information banks being the first book noted (cf. Light Dwells with the Lord's Christ, Reason, Revelation and the Redeemer).

Where then do we come to be ?

Creation has informed what it has to present, and we are. Redemption has given what it has to present, and it is (cf. Section 9 of this volume, and *5 below). Those who receive it participate in the 'new creation' and so are no more at odds with their Creator. Information on coming judgment is already given out! What is given, man, proceeds on his basis as it was informed to be, and commanded to consist; what has been granted in grace to inform HIM of his position, this too covering history in advance and man in his symptoms and needs, proceeds as given: and the world follows it, albeit millions without desire, merely being unable to dismiss its findings any more than their own DNA.

What then do we find ? You consider what it takes, and then what word from such a ground is to be found, and then as in SMR, you find but one, and this majestically beyond all expectation, and never short of it, in the very realm of competence which ONLY HE COULD have! Thus the coherence of concepts, the unity of message, the appointed tests of competence (cf. Isaiah 41, 43, 48), appeals to the operational self-validation of God in the Bible, and the enormous exposure to disproof in thousands of manners and multitudes of fields, these proceed over the millenia, molested by pseudo-autonomy, the pathology of man's spirit, but arrested by none!

When you then find the practical performance of the principles, predictions and powers on the basis given, to this trilogy in unity called 'man', you have the same validation as is always required even of the rational. Then is all complete. On the other hand, the failure EVEN to be rational on the part of those who lacking any place for the truth, yet affirm it, is only the more confirmed AS failure when validity is as much in absentia as rationality, and all practical expectation from such theories ALWAYS in all spheres fails. It is as in SMR Ch. 2, in TMR Ch. 1;  and the hollowness of man's wisdom - call it a brand of science if you will (one that starts with theory and ignores fact as in SMR pp. 140ff.), scientism in fact, an example of the scientistic, or by whatever other name you wish to tag the point - this is as apparent as Hiroshima.

As clear as Everest on the other hand is the total empirical, rational, empirical, verificatory and valid uniqueness of the Biblical presentation to those with their DNA and the spirit to use it, who can thus read (Light Dwells with the Lord's Christ).

Now for them does that coherence of mind and spirit in man, of observation and computation, of estimation and confirmation at last resume; and as to that little hiatus, which is sin and devastation coming once more to its abyss in world history, this being exposed can go. If hell is its end, it is equally its beginning; just as God is the end, as well as the beginning, of man the DESIGN, designated in language, in mind, in morals, in manner, in method, in rationality, in competence, in co-operation and in kindness by his Maker.

Many are they who proceed to perdition, that lostness which is not chaos, but the degradation of what was designed by a self-designation contrary to fact and which, for man with mind, is one bearing his own responsibility; and alas, despite the severity of this reality,  few are they who find God. It is as with sheep when despite the best sheep-dog, the many insist on going ANYWHERE except to the proper result.

With man, the scope for self-direction is great; and the symptoms of its abuse are mounting as the Bible foretold, and in the precise ways foretold; and with this, history is moving in the precise prophetic assemblage of operations, including Israel now back in its God-appointed land since 1948, and in Jerusalem (1967) as foretold after its long chastening (cf. Section  6  below and Luke 21:24). Indeed, it was even foretold that at one stage it would have just half the city (as occurred in 1948 - Zechariah 14:1).

You do not need unintelligible non-signals from space at a cost of billions, when intelligible signals are present both in you and in the Bible, on earth.

Not only is this so, but the world burdens itself imperiously and impenitently with Israel's affairs as if God had never spoken, with those intractable results which you always get in the end, when truth is defiled and facts ignored. This too is as foretold (cf. Zechariah 12), in the episodes leading up to the repentance of masses of people in Israel, stirred at the crucifixion of Christ then long since over: that, something foretold in Zechariah some 500 years before it was done! On this consult Let God be God, Ch. 4 and SMR Ch. 9.

Man's going astray is proverbial and often exposed in the book of Proverbs; and God's coming for His salvation is epochal and very often exposed in the Bible, as in the words of His servants based on this. Everything proceeds according to plan, to design, which in itself in man's case, has allowed the self-designations of false definitions and bemused muddles of philosophy for thousands of years. Destiny comes into sight like a whirl-wind, but it has been sitting there for an Age, which now closes (Answers to Questions Ch. 5).

What does not close is the accounts; but in the end, even these close. Closed now in Christ are these now for the Christian (II Corinthians 5:17-21), in whom pardon with peace is the procurement of Jesus Christ. Hence what thus comes out of this old creation, it is a new creation; and for what lingers in the old,  these biblical books remain applicable, showing the end for what insists on muddle, misuse and misalliance. It also shows the interminable mingled with vitality, eternal life,  for those whose termination in impacted guilt is arrested in the death and overcome in the resurrection of Christ.

God never denies the truth, and always acts on it; but in truth, He has shown mercy, a mercy which insists still on truth, even though His truth worked in mercy to redeem, and many ignore or disfigure it mentally. Redemption will never help the soul-stricken slave who prefers the dominion of sin and the domination of irrationality to the simple light of truth, so profound it is light, so straightforward that with it you see and understand (cf. Matthew 13:16-17); but it helps to the uttermost those who come to God by Him who did it (Hebrews 7:25, John 10:9,27-28), that work of His parallel to creation, which covers the cost and restores the lost.

In finding Him, no more is it possible to try to imagine that SOMETHING, big or small, inside what is, is the cause of what is. You do not account for it all by part of it when the point is the origin of any of it! You then cease to indulge in the rampant confusions of seeking such modern-day myths (that is entities imagined and neither rationally based nor causatively connected with any alleged result),  as the engendering macro-molecule*3C.

 

This little notion was a the fruit of a desire to invent SOMETHING or other to engender what is, ignoring as usual what it takes to do what has to be done! It is but one of the myriads of sad, irrelevant but intoxicating fads that man brings up to make phrases substitute for thought, from time to time.

In having Him, you have your rational basis, existential meaning, volitional centre, spiritual place and hence peace, your terminus to the line to untruth, and instead of that, your brilliance of all-explicative beauty*4, *5. Furthermore, you find as you taste and see that the Lord is good, the experience of millions, that HE has a beauty, the beauty of holiness which is the one kind which never lapses (cf. Psalm 27:1-5).

Here is the source of those designs which surpass all meat and meaning for survival, as in any creation. It is creativity which excels, and this is apparent whether in man or in the 'nature', the entire natural realm where the alternation of options and methods abounds with illimitable exuberance,  even in creating dinosaurs, which vary like the stars in their modes and wonders. It is not at all that the ultimates of creativity come from the need, for they surpass need and express invention. Their survival is not their origin, but their origin is extravaganza beyond all mere BEING, just as the peacock's tale is beyond all need to impress the non-aesthetic creatures in its zone.

Creation is for creativity, and the Creator is for man what food is to the empty mouth, and meaning to the disenchanted detachee. It is necessary in all things to return to fact and empirical reality, forsaking theories which dictate to facts, and facing facts which demand cause, and being caused to consider, to find what like the sun, shines immoderate in clarity, as if to rebuke the folly of pretence that it is not there.

Moreover, the fad and fancy that man is wonderful in heart, destined for destinies which from the profundity of his kind, he can create, is as fallacious as the fancy that he has no origin but came like a football star from the cripples as their bones grew mouldy in death. It is the false passion side, the self-elevating fallacy just as ludicrous as the self-destroying fallacy, the hope for the future based on nothing being just as ludicrous as the spirit of man based on nothing in the past, whether at once or in stages of nothingness as productive!

Truth endorses neither of these cause-free and contemptible imaginations. The varieties of man's actions in history contain exuberant testimony of the sinfulness of sin, the velocity of vice, the infection of infidelity to God, and to each other, to ideal, principle and truth, to reason, reality and righteousness; just as the domain of nature has its own ironies and actualities, an eloquent divine comment and commentary.

Take one example among many. The dinosaur race is as varied in amazing inventions of offence and defence, as to resemble a comic; but its doom, which struck it, that of all this power and pseudo-glory, of this set of fabulous features which read like the portfolio of an artist or architect, exciting all but incredulity at their variety and ingenuity: it is as marked as its creation. What can escape judgment by power and grandeur of strength in its nature, its own internal being ? Can the dinosaur which intimidates ? Far from it; it WENT! The lesson is obvious. Rely on your own strength if you wish to be demented; but on God if you wish to be delivered, as David was!

How broad the canvas, how vast the depiction, how grand the divine plan and its exhibits in scale; but in spirit and in heart, how incisive, how clear! and what would one expect when the universe is as a book written, man as a criterion of grace, a curse of spoliation, a wryness of will and an aim for exhumation from the spiritual grave-yards. Flowers mix with floral glory - take just the myriads of gazanias adorning the cliff tops at our own Carrickalinga, with their subtle variations of tone, of prongs of colour, discrete or brilliant, making thousands of variations on an original theme, as they mingle with sky and sea and peuse passages of Salvation Jane together in a marine feast and fiesta - along with centipedes (though not apparently there!).

The creation and the curse shout at man, but he is hard of hearing. The call and the pall are both near. It is wise to listen (Proverbs 1).

As the resources of divine love are unlimited, so the plans of God are uninhibited, the scale of His undertakings illimitable; but the results of His word are definitive, like the kinds in the first in Genesis 1. Two kinds remain for man. There are those drawn and delivered in His massive kindness from defilement of their kind (Titus 2-3), a very kindred in spirit for communion with God Himself on His appointed channel, the Cross of the Saviour, in the power exhibited in His resurrection; and then on the other hand, there are those whose contempt becomes contemptible, whose indifference becomes a differential and whose rebellion becomes endemic for spiritual speciation (Isaiah 57:16, Daniel 12)..

So does lesson on lesson, in the realm of the curse on creation of which we read in Genesis 3 and Romans 8:18ff., have its exemplars. Neither multiplicity, as in festooning functionalities of this or that kind, in the whole array of creation, nor potency, neither sting nor bite, neither superficial concern nor passionate care, neither the trickeries that do not allay nor the treacheries that do not pay achieve an ultimate end for all their effort.

Nothing can withstand the all-erosive reality of engineered curse (as in the just judgments of Isaiah 2:10-22, Amos 2:14-16, Revelation 9:18-21). Nothing can equal the power and wonder of the achieved salvation of Jesus Christ, who died the just for the unjust to bring us to God (II Peter 3:18).

As to the curse, sin caused it, and sin incites its continuance. Judgment awaits it, but judgment on Christ precluded harshness, and enabled mercy. The realm of mercy is as singular as that of life. It comes to many in their varying situations, but it comes like DNA, in one language. It is spelt out in one format. As life and non-life, so mercy and non-mercy has its distinctive. The mind of God has used one language in life; it is has one in love. The mind of Christ has its exhibit in one only authorised and tested, validated and enduring place over the millenia: the Bible. It leads to Him as He led to it. It is a double-pronged attestation, each with its own certainty, both jointlly with exuberant declaration and decisive announcement.

Outside that love of God is judgment, futility, vanity, exuberance of power and flimsiness of its possession, irony and outcast occasions of mere mutiny in flesh. It peaked in the Deluge; it will be decisive in the Day of Judgment. Inside that love, as inside a house in a storm, there is the quiet and the peace of profundity, where the ironies of the curse and the lessons against mumbling mutiny become but the aroused voices of the intoxicated rabble, self-made as such in their ruin, fighting in the streets for vantage points from which to aim fire at each other, and make their own special edition of the curse, to be published in new print but old stories, daily.

Pity weeps; love laments; power provides; majesty distils, and mercy thrills as some are evacuated by the power of the risen Christ Jesus, from the realm of rebellion into the realities of the beauty of holiness, the love of truth, where logic is heard like the whispering of wind, because here it has nothing to fear, and reasonableness is like righteousness in the very air that is breathed, for now it is not only a path in the options of man, but a part of his inheritance in the LOGOS, the Lord of creation, the eternal word of God.

The poetry of bliss does not speak the same language as the propaganda of abused power, delusive hope and intricate self-deceit. It can afford to be exuberant, like the creation, because its grounds are sure, its foundations are secure, its language is written, its charter is steadfast and its Creator is King, Commander, Leader, Dispenser of Freedom, Love in Spirit: whose thoughts make the ocean, by comparison seem shallow, and the stars in multitude, seem but few (Isaiah 54-55).

 

 

NOTES

*1 Spiritual Refreshings ... Ch. 13 deals with this topic in its logical setting and an excerpt from it follows below, with further comment. It is moving from a consideration of Einstein's strong desire for a basis for his hope and intellection that it all was not only reasonable as he saw, but based in proper expectation of it (covered in more detail in SMR pp. 299ff. at *12 Ch. 3, Section 4). How could he find the basis for his conviction ? We see here in what sort of way t must be done. There follows a short except, slightly adapted and significantly extended for our present purpose.

 

EXCURSION

 

THOUGHT THAT IS RATIONALLY WROUGHT;
OR THOUGHT FRAUGHT WITH PERIL ?

Leaving Things in the Air ?

Here was a man of true genius, who could see the necessities of thought, in order to be able with validity to embark on it; could not see how they could be gained, but admitted he worked on such a basis. The answer to this problem, as to all the other flecks of thought on the foam of inadequacy (though Einstein's concepts were far nearer theism than those of many) is easy to find, as so often, when adequate understanding PRECEDES the thought. It is to Einstein's great credit that he SAW the need for such an understanding, a basis for validity of thought, but did not at that time see how to get it.

Nevertheless: Better to know you are a beggar, and beg, than think yourself opulent, and boast! Infinitely better, one might almost hazard! He insisted on finding with that same rationality which had enabled so VERY MUCH, already in his theories, even practical things that in some respects have been eminently helpful, and discovering in this way, what remained.

His problem was not (operationally, but it seems it still was spiritually) the wrong presuppositions in this respect: relative to God. It was rather with respect to the universe. WHY should a universe created by God (but here with his philosophy, there was a fudge factor which spoiled the otherwise promising hopefulness of his approach) BE integrable in terms of SOME ONE FEATURE, FACTOR or INGREDIENT! Does it HAVE to be!

The ancient Greek thinkers are so naive that they could almost without help inhabit many an academic philosophy department of today! EVERYTHING HAD TO BE originated by, or coming from, or the product of...

a) water or perhaps
b) air, or perhaps
c) change or perhaps
d) stability, static to the end, and unyielding
e) atoms (although the spaces between them would still be a problem, their origin and their capacities: but never mind, consistency of thought is the LAST THING in these musings!).

So the turgid mess called early Greek Philosophy went on its Athenian way (with apologies to those not of Athens, yet as it were, being Athenian before their time!).

It was, as comedy, entrancing; as unsophisticated verve, delightful; but of course, in practice, absurd.

David Hume's Humorous Humian Nature was another such effort (cf. SMR Ch.3, esp. pp. 257ff.), a naturalism for man by which he could good-naturedly tell the truth to truthless nature! It was quite an epic, the destruction of which is exhibited in the reference given. But the point here is this: there is this thrust of lust, like some burning throat in the desert, to imbibe a unified water, encompassing all things, and the throat as well in its format. The mentor must be it; the will; the lifeless seed of atoms; the particles; the particulate, the invisible, the profound, the cause and the consequence, the limpidity of thought and the crass shrieking of matter, the profound wallowings of befuddled will with the incisive logician's skill! It is what then ? It is the unity of the garbage can, the shredder! But not all is shredded, though it WILL most assuredly be reduced to size !(cf. Ezekiel 28:9), when its implicit pretensions of spirit, exemptions of logic and rescensions of unrealism are as silent as they are now irrational.

Why ON EARTH should everything bother to come from air or fire or atoms or any other element or aspect of the whole diversified and multi-partitioned totality! Why should the errors of thought reside (in man, who is so very good at this particular thing) where the directed atoms know no error; and why should will be found, where things went obviously according to a will which they did not possess, irrelevant to their operations, themselves oblivious of their servitude, not being blessed with so much as the capacity to think! and if they had it, where is the evidence! and since there is none, where is the science that postulates such things to explain what is not explicable, or for explication, since it does not enter into the data of what happens (cf. SMR pp. 80ff., 115ff., 131ff., 140ff.,  284ff., 307ff., 413ff., A Spiritual Potpourri Chs. 1-3) ?

Just precisely where! Is this to be the end of the world, for science-philosophy (currently by many vitamised with science almost as if it were a fun fair, for serious-minded scientists, weary of the strait-jacket of disciplined thought and taking time off with a few beers!) ?

There IS A UNITY of course. It is not (and as noted, CANNOT BE) a self-sufficient unity. it is NOT the unity of the wholly disparate; for there is no unity in systematic diversity. It MAY of course be UNIFIED into an operational totality (in fact, this has been done and it deserves research - it is called MANKIND). Here the trilogy of will and mind and spirit is wedded, but not welded. It does not systematically interfere, though there can be some interaction. It is like any other invention really: there are provisions for interaction in certain respects, and there is a construction which erects certain sophisticated realms (like the old-fashioned wireless-tubes), which operate according to their own field, but provide as ingredients, what is needed in some allied field.

The human body is full of such discrete and brilliant provision for mass-production, mathematical unity, and energic adequacies at all levels, from cells to organs. The unity is NOT TO BE FOUND*1 however by seeing how an electron is REALLY a brain; or a nerve cell really a muscle; or a mind really a slave system, or a will, merely a delusion. How would you know, since you have one; and how can anyone EVER penetrate to the fact of delusion, if it is endemic! If you could TELL, it COULD not be endemic. If it is NOT endemic, then it is merely a possible condition, and then the nature of it, its causes and cure becomes logically possible. Logic burrows beautifully, and when its end is found, its value is confirmed.

It points to God, as we saw in The Shadow of a Mighty Rock, with unerring certitude; and when He is found (and the point here is that there is more to it than a discovery per se, since He is a person with His own ways), and in God it finds its source, then in fact His statements are found, and from Him, His word has all things in an order so perfect, that it fills with a just awe, and a due delight.

Thus, THIS UNITY IS NOT from some ingredient. It is in the DESIGN. That is the way with all of our cases, and it is way here. It is in the mind of the designer, the creator, the conceptualisation of the constructor, the mental habitat of the maker, the spirit of the producer, the flair of the fashioner, the thought of the conceiver.

To try to ‘unify’ the penchants, principles, preferences, purposes and productions of what matches the definitive expression of design, with some particle is merely one more expression of the naturalistic fallacy. How does this calumny of logic proceed, and what does it say ? This:


The habiliments, the paraphernalia of its genius are ignored, and the concept that it makes itself is imported, though the means are as absent as the minds that despise the virtue and brilliance of the creation; and the ‘principles’ of such a happening, as ludicrous as any other myth (strictly so-called, since the cause is inelegantly inadequate for the observable result);  while the inexcusability is as vast as in any other case, where profuse examples of what IS the basis, creativity, exist in the VERY MINDS and SPIRITS of those who refuse to believe what logic demands. Here the exact expressions of this sort of thing are in ourselves, constant, if not daily, or with some, virtually hourly events. (Cf. SMR pp. 131, 159, Ch.3; That Magnificent Rock Chs.1, 7,  8; Questions and Answers 3; Ch.1 supra).

There is NOTHING TO IT, when you look at it as an exoteric set of unrelated paraphernalia. Its unity is not then explained, but mocked. This is not scientific theory, but brain-weary dilettantism. The reality which Freud, Darwin and  Marx all missed, like the early Greek thinkers, is in its functional sufficiency for multi-phase operation. It lies in the inter-relation between design and performance - as with a car.

 

Unity as Entity,

and Containment of Cosmoi,

or the Meretricious Mouthing

of the Irrelevant

A car has THIS unity: that it goes, performs a transport function, allows passengers to sit, wheels to turn, rigidity sufficient to prevent great discomfort to passengers and too easy injury on unintended impacts with objects foreign to the purpose of the driver. ALL its systems are to this ONE END. THERE is its unity. Its performance is index to its meaning, and its meaning is an attribute of its design, and its creation is the process of thought and intelligently directed energy, by which this purpose is integrated into a design of multiply different TYPES of object, a mere junk heap except for one thing. And that ? ITS PURPOSE. Its design and its purpose mark it out as rational, its purpose marks out the elements of the ensemble as critically able to be appraised.

It goes ? Could we do better, when it comes to life! Have we done better ? Why, we have done nothing at all, studying and considering and coding, and clipping here, shearing there, and acting altogether like Year 8 students in their first year in the lab..

In the case of man, then, we cannot do at all; though some of the blemishes after a few thousands of years on the 'road' of the vehicle called man, can be repaired.

Let us then create spirit ! Let man be very wonderful and congratulate himself fatuously on his imaginary prowess, though he be but made.

Let us articulate the modes of making God-consciousness, personality understanding, ideational originality, planes of thought, originality so intense and profound that errors are not nonsense at times, but the buffetings of the wings in the airs of grandeur, in the thoughts of many things, planes and dimensions, depths and majesties.

Will man so speak ? or will the denial of logic be assisted now by the addition of megalomania ? Forgetting his created status, will he now try to imitate God by constructing himself! He cannot even construct its material substructure (cf. SMR pp. 316Dff.). He is like a technician, imaging he is a great tenor when he first begins to understand the deposition of sound code onto magnetic tape, forgetting that originality and its material modes of conveyance from one point to another, are as far apart as heaven and earth;  as are man in the image of God, with divine access, and man in the dumped desecration of presumption.

How one is reminded of the word of God, here, where Isaiah prophesied from the Lord, concerning those other idolatries men worshipped, those other works of their hands (for really, it lies in the mind and in the spirit, the things people are illogical enough to worship are mere implements, while we ourselves do better, being implement assessors)

"Indeed they are worthless:
Their works are nothing;
Their moulded images are wind and confusion."

Not only moreover, are these ideas barren of logic and empty of ground, but the particular results of the tests of organic evolution are not only negative, they are nebulously hilarious as well. As seen in SMR pp. 140ff., for example, in terms of scientific method it has a negative  rating, multiply so, whereas creation is indicated in test situations positively.  What logic requires, empirical science thus attests. There is nothing but glorious harmony; and where endless difficulties are found, this is simply where neither the empirical demands of scientific method NOR the empirical facts, being dismissed,  respond, even if given some kind of academic mouth to mouth effort at resuscitation.

Organic evolutionism, the present format of the nature myth that has for so long occupied the despoiled minds of the ancients, and mesmerised those of many moderns, is a religion based on hope. It is constantly found hopeless because it starts where it should end, with an odyssey of broken facts,  and ends where it should start, with endless search for something that would fit fact. Like a disappointed dream, it moves without ground and is grounded by a farrago of alien fact, a dynamic of intolerant logic and a folly of intestate imagination. Boundless, it never bounds at all.

In it, fact is replaced by fancy, data disappear before desire.

For its premises to proceed, illusion is master.

There are no evidences of its products of elevation. The pit is bare of those myriads; for they are not there. Broken and hopeless in design, as matter tries with the design powers not present, to make the useless billions of misfits, there they are, attesting themselves. Where ? In the mind. Never in the soil.

There is no known means for their arrival. The production procedures and machineries, the concord-creating operatives, they do not appear.

There is no occasion on which it is observed happening. As it is nude of products to show the go in its pitiful misfits and failures, so it is without means to have it go and with out observable action in which it goes. Clothing is denied it, and it stands, sits, fiddles, inane, useless, myths for the mighty, illusion for the race.

What is missing ? There is no footprint of walking, no foot to place it in any case. Nor is there heart to propel the foot it it were there. This is the shocking nudity of the thought in that myth. NOWHERE and in NOTHING does it follow, find due experimental confirmation or find principles productive and testable, for results.

Lacking in particular is that army of half-way up items, quarter way, continually crowded cast-offs; for we are moving in the simple organic evolutionary model where the intelligence is well below that of a moron, and the 'efforts' - though there is nothing to make the move, do not appear. So we look for the means to make the missing imprints in the fossil record, but it is SO conspicuously missing that new theories about epigenetics or virtual creation in a sudden rush augment the old, hopeful monster dream, one which at that would arise complete with wonderful gear of minute application of logical principles, in its suave bits and pieces for development.

However, even that, it is found ONLY in the mind, never on the tarmac of truth, in the production unit that makes FINDS.

The sight of what is never found in evidence, of the work of what never appears in potency, never manages visibility, though ultimately materialist in conception(cf. Repent or Perish Ch. 7), this never appears.

Gould merely exhibits on fossil base what others before insisted, concerning the need for workability in the nascent products (if they do not work, they do not live and so do not contribute), to avoid the dumb products that are not there. He apostrophises heaven because of the madness of accounting on the grand scale indeed, for design LOSS (as he attests) over time, and wonders as he wanders, deprived of the idea of making marvels by indifference, since their vast diversity in his model, come first, what it is all about. Thus stunned, he talks of of punctuation, while failing in entirety to say anything at all to the point of production, between the commas.

Avoiding obfuscatory gradualism: the notion

bullet that missing powers will work if they come slowly,
 
bullet that design integration will be found if only you give
what is less than the moronic enough time,
 
bullet that system will produce what it shows absent, and arrive from non-system,
which arrives for its own part, free of cause, 

Gould looks to a colossus of miracles, working with an ingenuity and thrust that is appealing to fairy story makers, and myth masters. It is not so popular with others, for like the rest, the power to produce products of distinction and wit is vested in what lacks both, as well as the visible means to orient to either. Gould makes the folly more evident by more attention to some facts.

Godschmidt also disdained gradualism, and challenged men to find an example at the level necessary and to the point; but his own contribution of hopeful monster merely makes the presentation of life from what lacks the means to work in the multiple cosmoi of concepts, co-operation and imagination, orders, assembly lines and editing, the more onerous. Efforts do not lack; but results do. That is the story of organic evoutionism.

No evidence of action upwards is to be found as incoherent virtual designs arise to their inheritance to fulfil the criterion of design by definition. It remains silent as the grave, though not so its proponents. The fourfold pit is it. No power, no means, no evidence and no presentation from the world of the current happenings.

In scientific method, by contrast, you start with what demands explanation, and test it; and abide by the result, casting out failure ruthlessly, in the interest of truth.

Here in organic evolution, you start with hope, evidence being unable to appear, at the outset (Violation I), proceed anyway (Violation II)), get further non-verifications (Violation III and on for each case as it comes and is dismissed invalidly from it negative status). Then you fail to find the basis at length, to provide for the hope, far less to show it at work, either in sight ocular or logical, empirical, testamental or testimonial, in any field. Nothing testifies, in writing, in observable action or results.

With creation, everything attests, in writing (to give the specifications in code, no less, attesting by testament), in testimonial (fully functional living forms, significantly without dunce cap modern style objects d'art visible 'on the way'), in non-action now (a book written  does not continue to compose itself, lacking the code source and the intelligence to manipulate it artfully) and in downward draft as in the Second Law of Thermodynamics, the observable testimony normal for anything designed and exposed to vast and various forces.

With creation, ALL corresponds to the model; with organic evolution, NOTHING does.

Cross reference to scientific law is not forthcoming, scientific law itself is not formulated (as Karl Popper points out,  cf. SMR pp. 145 -150 ). The thing has no basis, attestation, coherent formulation, verifiable indication, but like a dream wafts in and out of the dissipating designs designated mankind, like a death rattle in ideational format. Indeed, even the procedural format is mere words without signification: survival of the fittest neither provides them, gives ground for them, defines what fitness is, except that it is what survives, when this is taken as the criterion of life. It is not so. Survival and reality are two different things, as any rat could tell you, if it had the ideational cosmos involved,  implanted in code relationships to reality, for  expression.

Well then, these things being so, it is just the thing for a corrupted culture to INSIST by law and force on teaching the stuff, this impotent panorama of nature myth,  to children: not as innocent fairy tale, laced with violence, but as if it had some relationship to reality.

Gross things can capture and chide lovely ones, but this has nought to do with loveliness, except to teach it to look to the Maker for protection and point in life, not to the strength of the grotesque. Thus to make the race the more lurid in lovelessness, what is to be done is to declare that what follows scientific method scrupulously (creation, SMR loc.cit.) is not science, and what multiply violates it, is so.

Thus does culture find itself descending into the squalor of mere lies, fraud, indoctrination of the servile, and baseless religion. Hitler did it all, with flair and folly mixed; now the world, seeing Stalin in the same mould, heedless, loves the lurid and follows its destruction as if hypnotised by vice.

It is. Romans 1 makes it clear that folly delights to think itself wise, and to worship the creation more than the Creator, seeking to wrestle with truth while it parades its pollution. This scenario, right to the end of it, in vile and violent hearts, horrid living modes and sexual effrontery and confusion, is here, as prescribed in Romans 1's analysis and exposure of it all. It is like a medical disease, and the symptoms at its maturity are precise and perfect in their fulfilment of the script, the scripture, the Bible, the word of God.

In this sad and sordid mess, non-evidential gods, spiritual, mental or natural, are fashioned at will as man fulfils the biblical basis of his disease, and embraces his assigned end with a fervour which now Moslem, now Communist, now  Unity of Religions, now naturalistic dreams, each or a mixture, or a tincture, or an essentialisation, proceeds to its natural end before the supernatural God of creation (cf. News 121, 122, Of the Earth, Earthy Ch.   13, Ch. 6 infra, *6).

Nor is He inactive, having warned in Romans 1 of the evil progression in principle, as in Matthew 24 in practice; and it all happens like well-oiled machinery; while nonetheless,  the machinations of man are far from mechanical, being irresponsive and irresponsible alike, unworthy of his construction. Man moves with a rigour which is like that of rigor mortis as if aware in some sullen, unconscious way, tittilating into focus and vanishing obliquely betimes, of Christ's will.

This, the Christ comes to the rescue, but not of the passionate, the fervent, the ruthless in spirit, whose delight is to void mercy, avoid Christ, devoid of the goodness of heart which makes of man a site for fellowship with God, because of a continual voiding of truth in favour of the void or its correlates. Alas for man, the void is far from what it seems, for judgment settles like tar in the pit. Christ remains for those who not hijacking man through various means, or themselves by devious derangements, repent of their domain and find His demesne, rejoicing to enter HIS kingdom, not as a help for their programs, but as their source, their SPIRITUAL source (Colossians 3:10). This, it is more than the lifeless means of life, DNA; it is the living evocation of life where it is specific to man (I John 1:1-4).

The need for this salvation is the more obvious as man pursues his unspiritual saga, having hijacked science in its interface with logic, truth and Creator, while zealously achieving his future in dismal dynamic; and these particulars indeed, are but one symptom of that need.

It is judgment according to truth that is all that is left, when mercy is despised. Evidentially, not only creation but redemption through Christ is not only the only scientifically evidenced divine design feature at this level, but the one which on all sides is attested in its ramifications and implications at the spiritual level, that of the printed word, that of life ( cf. Light Dwells with the Lord's Christ, The gods of naturalism have no go! Scientific Method, Satantic Method,  and the Model of Salvation, Reason, Revelation and the Redeemer).

This ? it without relief for the renegade, or escape for the scientistic or spiritual acrobat, who in combat with truth, assigns folly where wisdom dwells, either directly or indirectly (cf. SMR pp. 176 -190). The escape from the truth is in fact, no escape at all, but a vocation for vacation in the desert, where Summer heat hits its summit.

The world is not quiescent! How could it be, under such circumstances...

 

 

*1A If one defines intelligence by what it does, then this cosmos is an example of its exercise. See on this SMR p. 211:

Let us however, not forget the fact of the amount deposited. We have nothing which by observation can match for intelligence, by results can equal for its manifestation, the equipment with which on earth we think, and move and have our being. If the source were not intelligent, contrary as we see and shall see, to all reason, then our greatest works should be denied the attribute of intelligence. However, we experience the intelligence as we proceed in our works; and perceive it is profoundly surpassed in the works which make our working possible: the construction of our bodies, minds and spirits, and of the world which is their visible habitat.

That is of course the definitional dilemma always faced by unbelief: if you are going to be consistent, and define what it is that intelligence is by what it does, then the essential characteristics and criteria are surpassed in what we are, as evidence of its working, relative to anything we do. Yet intelligence is by definition attributed to us in terms of performance. Alas for the atheist, we are monumentally outperformed. See further: Chapter 3, esp. pp. 262-263, 290 infra.

If one wishes to define intelligence despite what it does, then you enter word-play which, although interesting or even somewhat fascinating as a game of entering the ridiculous, is not the stuff of work, or of what works.

See on DNA as language:

Jesus Christ, Defaced, Unfazed ... Ch. 4

 


   *2

2. Dr Jerry Bergman, in his technical article, Mutations and Evolution (1995, Part 2, Creation-Ex Nihilo Technical Journal), cites Biologist L.R. Donaldson, Director of a study involving artificial selection from radiation-treated animals, after 5 years declaring:


"So far as I know we're not getting any good characteristics. You can't add when you are subtracting."


This is found in the summary from the University of Washington study, which also declares from experiment:


"Five years of tests have shown that radiation produces no abnormalities that do not occasionally show up in nature. But irradiated parents produce a much higher percentage of malformed offspring."

 

·  Of breeding work on forest trees given radiation treatment, Giertych is cited: "All we got were deformed freaks, absolutely useless in forestry." There was doubt if a single useful result occurred.

·  As to Drosphila, Thomas Morgan who started its study, bred about 900 consecutive generations, which Bergman notes as being the equivalent of some 25,000 years of human reproduction, but "ended with nothing more then deformed fruitflies." There is no clear advance anywhere.

·  Dr Jay L. Wile in his "Beneficial Mutations" article (op.cit. Vol.1, 1992) made massive computer simulations of chance mutation, allowing by a refinement for advantage to more sensible changes from an interpretive viewpoint. He found, as theoretically normal for information theory, that so far from advance, there was SYSTEMATIC trend to incomprehensibility as he, by random methods altered space, content, sequence, so that a simple sentence resulted in no product that made sense after 10,000 generations, even specious sense (allowable words) being destroyed syntactically for any useful function.

·  This, he noted, was "not surprising to anyone who has studied information theory ... (which) states that any highly-developed system of information will be harmed by the random mutation of any of its components." Of a 30,000 generation approach to his computer simulation result, he noted "the effect of aeons of time (30,000 human generations correspond to approximately 600,000 years ) and natural selection do nothing to damage the conclusions of the theory..."
(Cf. SMR p. 134; and parallel pp, 234-236, 252Aff.)

·  To revert: Bergman cites Rust - "Each of the newly emerged minimal functions [from mutations] must be capable of improvement by random mutations - up to the near-perfection usually found in present organisms... Not even a single "positive" or adaptive mutation, in the sense of an improved function previously unavailable, has been documented in any organism." (Italics added.)

·  He proceeds: "Takeover of functions from other organisms, by means of episomes, transduction, genetic recombination, allele assortment and the like, cannot be counted as an emergence of a new or improved function in the biosphere, nor can regaining a function lost previously, or the display, under stress, of a temporarily unused function." (Cf. SMR pp. 215,116, 121.)

·  Thus the absorption of new material into viruses from existing organisms is irrelevant to organic evolution, as is the defective arrival of genes which limit, for example, the absorption of an antibiotic, by downgrading efficiency in the organism. As Dr Wieland points out, 'superbugs' when given back the competitive situation hospitals tend to reduce by antibiotics, no longer enjoy the advantage of their deformities.

·  DNA can certainly be altered by impact, as can many designs, and this may give temporary advantage in such specialised circumstances, posing a threat to human life: but this is no case of superior function not before present, in the world of design, which is what is relevant to our discussion. Advantage in survival within such special situations may occur; arrival however of more advanced, technically more developed designs, this is another matter. It is not found. (See SMR pp. 148, 214-220; also *1 above.)