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THERE IS NO DEPUTY FOR DESTINY
AND THE DESIGNS OF, IN AND FOR LIFE ARE SURE
A PARADE of DEFINITIONAL DESIGN
In Bible or Blight's volumes we have two sections especially, those of two and eight dealing with design, amongst other things. Today, a rather simpler but practical note is sounded, so that it will be yet easier for people to emphasise the inescapable with the material and the realities of the case.
Having designs on design is only one example of them.
At times, in dealing with topics, we have occasion to use words, expressive units more or less unambiguous, and rather rarely intentionally conveying our minds to a compendium of meanings, but yet to something clear. Even in the mixed case of meanings, this is often intentional for a purpose, and the whole assortment of possible meanings is intended as the total focus of the word.
When it comes to the word 'design', it has a variety of meanings, closely associated, with underlying intent. You can have a purpose, and call this a design, as in "My design is to accomplish this." You can say, "I designed it that way," or "such was my design" with a spread of meaning normally clarifiable by context.
"For some years he adjusted and adapted his invention, till more and more closely it fulfilled the function he had designed for it," again shows emphasis on this or that aspect of design.
Indeed, we might, with advantage, specify some of the things readily recognisable in the reference to "design", in some such way as this (Bible or Blight has much more on this, but the intention here is more direct). Consider now each element below as we come to it, ponder and apply it.
Design = D, where D is this. Co-ordinated, conceptually expressible elements in a unified whole which overall includes synthetic function whether in the realm of the visible, the implied, the verbal, the engineering, the architectural or any other facet of the human mind and capacity to construe. The concept allows, but is not limited to, other minds that may use the concept. It may issue in overall message of beauty or horror working against either waywardness or enticement to good. It may be with baneful or even baleful intent, or beatific. Not necessarily perfect in construction, it must yet contain the substance of such items, aspects as these. It may be expressed or not, in immediate designation, or simply susceptible to it, and when in either case, this is found, it is discernible whether in the expressive, the linguistic, the verbal, the formulable, the formulated, for qualities do not grow on thistles, to astound the mighty, but on realities the existence of which alone makes the mental possible; for what is found out must be put in, and nothing, it is not good at doing that.
What it can do like what it has done, is as its name requires, nothing. There is nothing to it, and such an hypothesis conflicts with the facts, such as this page.
Nothing is like a recently dismembered corpse, except that as to nothing, it NEVER was anything (for otherwise, it would conceptually be an entity with a past). It has neither past, nor present, nor future, nor potential. The world is rather different!
What then of design ? and its nature and source.
The criteria of design, whether more or less totally expressed, are not difficult to seek, any more than is the expressible sum in a bank account; it is expressible because it is susceptible to this, co-ordinatable in such terms, and not only a financial but a mental object. These criteria may be discerned in a given/object/situation/concept; or not, as with other specifiable matters. Such elements or items fulfil the criteria or do not; and are then capable of being so designated; or not. They have a logical basis or they are part of the irrational, and absence of which makes all speech and thought invalid, an early fall for Goliath, who is this case, is not there.
Let us turn to the logical. In Matthew 6:26-29, Christ is found specifying birds and flowers, for example as showing forth spiritually conceived, mentally expressible elements of design. The components specified are at a high level, and so related to source. Consider now as an exercise some of the aspects of each of these creatures.
Birds ? These may be seen to be, whether in life or in matching artistic portraits in which so often man rejoices, to have capacity for many things, some more complex, some less, all in principle verbally expressible in terms of type, each constituency capable of linking to the other whether verbally, or in this or that intrinsic level, in actuality. The myriad-formatted flights and their small sources make even D-day air traffic look tiny by comparison.
They may be exceptionally fast in action, wings beating in staggering speed ease, insects as a comparison, hundreds of times a second. The habitual qualities of birds, characteristically but not universally seen, are sharp, fluent, fluid, speed their thrust and manoeuvrability of great apparent ease, their gift. Many of their ways, by sheer competence of resolution and decisiveness of action, together with flitting speed, and often vast endurance such as is on display in the travel of some from pole to pole during different seasons, are a scene of synchronisation and purpose employing or deploying multiple applied principles, such as the earth's magnetic field or even the position of varied heavenly objects for navigation.
Their vast aerodynamic and navigational skills, with this or that angle of wing, slant of position, compositions of controls to enable stationary flight often in strong wind, or sudden swoops of mini-second precision, are very often a scene of masterful felicity. The functionality of their equipment is vast. Their facilities are notable, some in this or that field, in addition to the physiological, as in their partially hollow bones, light for flight ease, and their commonly liftable landing gear, and normative capacity recently realised by human observers, to keep just a certain safe distance apart, in flight. These things are not oddments, but synthetic to the unity of the whole, each with its overall unified functionality as ONE CREATURE, with sub-types and specifications, expressible and applicable, undivorcible from the action.
Do the birds sow ? Christ asks. In other words, they show the designations of design, the facilities of expressible thought, the provisions of integrated functionalities, the robustness of exquisite word-concept-action depositions, the mental, vocal, physical, all in one assemblage with qualities for many relationships to principles found applicable in many cases, only in the last few years. Products in and through their DNA of words of meaningful command, to take one aspect, they are expressible in construction terms which USE this feature to re-make them, generation by generation. It is like getting a new Porsche, for example, every year, with no sound or noise, nor any cost or charge, need to deploy an intelligent work force, as the intelligence is maintained in the form created when the entity first operationally arrived.
What then of man ? Prodigiously gifted, he too has inbuilt vast elements for analysis and synthesis, examining power and discernment of logical structure. Not worry but confident procedure is needed, not eccentric madness or captious notions, inducing worry, shame and shambles. Alas this is exceedingly often simply not done, because the Father is not sought, the Maker is put out of mind and the provisions for relationship to the former are often dismissed from the mobile mind, in favour of ignorant surmisings bereft of logic, formed without observation to confirm, and in the very face of evidence (cf. The gods of naturalism have no go!, a work of some millions of words on this site).
Consider now the floral, for Christ referred in this vein not only to birds, but flowers, lilies of the field, the floral finesse which needed no cultivation, yet providing astounding reflection, as may be seen on the waters from landscape filled beauties near to it. Here are found forms, structures, features, finesse and feats of endurance, capacities of the delicate for endurance, shapes, delicate interchanges of applied engineering and aesthetics of colour and composition of brilliant and original character, to challenge the very imagination of man in their formulation (for they are specifiable, as in parallel to the brilliance and artistry of someone who makes an astonishingly beautiful hat). The floral is in advanced mode in this botanical field, evoking grasping atmospherics, practicalities, swoops and curves in composition to evoke speech for their description and qualities, exceptionally hard to conceive and implement, and far more to endue with life, yet generation by generation rebuilding by the expressive artistry of DNA, and its associates, conserving what is made, and making its preservation a matter of conceptually orientated commands, the efficiency of which is attested by the results.
What variabilities of methods are used, what ease of constructive finesse found here its harbour, what devices to produce beauty in its symmetries, exceptions to this or that norm, like flying buttresses in architectural profusion, with facilities of function, colour, form, fashioning, continuity of basis as specified in the Bible, all joining together, like team members in a tug of war contest, for one result: to get over the line of attainment in function and form, features and focus, impact on mind with evocation from mind, minding its methods so that man can seek them afterwards.
These too, they have a message. It concerns the power of the Creator, His intimacy with detail, His dealing with concepts and principles, and the folly of trying to 'work the system' in the wilfully insisted on absence of the Creator, even where it is not only possible and feasible to find Him in the vast enterprising capacities accorded to man, but where logically there is an impasse to avoid this fully functional, magnificently agile, staggeringly original find, except by an irrational flirtation with fancies, born of nothing, brought from nowhere, endowed from nullity or from dreams which have no logical legs.
There is design.
Of course, designs for disaster are equally possible (as indicated in Amos 4 and for the Pharaoh in Egypt, relative to his resistance to the departure of the Jewish VISITORS from their newer post as slaves). God can desire this rebuke, as He portends for oppressors of Jews in our own Age (cf. Zechariah 12, Isaiah 51:21-23) in a staggeringly directed but utterly just finale; and use many means to accomplish this. More broadly (cf. Acts 2:19-20, foretold Joel 2:28-32) come ultimate weapons to the world, such as the radioactive ones which can readily destroy peace, purity and safety in the planet, fouling the very nest of man with their assiduous spoliage, just as man destroys balance and sanity in spiritual things, moral ones, international ones and atmospheric, ethical, even constitutional. Keil, on Daniel 7:25 on this topic points out that the ensemble of phrasing refers to setting God aside, taking His place.
The intention is to change periodicities and laws, on an inflated stage of imaginary power. The current ignoring of just such things is found especially in the current inventive and pseudo-God setting aside of the laws of reproduction, as if they could virtually be circumvented with preferred inventions, even making it a 'marriage' when the reproductive areas which have furnished the human race with existence these thousands of years, are bypassed almost as if it were just a provided option, like dying one's hair.
God's response ? It is traced in Daniel 7, as this world comes back to dominion by deity, in terms of the One who gave His life that ours might be pardoned, as this generation propels itself where it is stated, to judgment as Daniel depicts not only in Daniel 7, but in Daniel 12:1 ff., Matthew 24-25 exhibiting these realities in no small detail. In fact, detail may disclose a trend, but the trend itself, masterful in hype and minimal in holiness, is spiritual, the spirit of man being inducted where it does not belong, precisely as Daniel 7:25 so potently protrays.
Not least for this reason (cf. Ezekiel 29), Indeed, God may choose to leave follies alone in man's often so self-absorbed programs, this at times as in Psalm 1, Proverbs 1. So far from this being negligence on His part, it may be an intense effort to awaken man to what in various ways is the impenitent madness of his mayhem (cf. the scenario in Daniel 9 ending in 9:20-21). The liberty accorded to man thus comes like an infection, into the wildness of his dizzy obscurations, as if for example, mathematics 'arose', needing neither mind nor system, basis for the first commencement same in this world, or for the spreading forth in its ramifications in their intricacy. All this is part of the "order and law" which endeavour is predicted, to CHANGE it.
Thus being left alone from intervention, this may for the divine wisdom, be an occasion, to enable man to find HOW foolish are many of His ways, and to let him in uninhibited horror 'eat of the fruit of his own doings'. On another path and in another case, He may intervene, to deliver a man or a nation, either to reproof (cf. Jeremiah 37:10), or from disaster (Isaiah 38). While mercy may be near (as in Jeremiah 17), judgment may become inevitable, as you unhappily find in many households where desire becomes a god, and permissiveness a misled discipline all of its own, ready to ruin its destiny, where rebuke is ignored from whatever source.
As in the specified components of creation, and its DNA and other formulations, so in God's designs for man, there is great variety, amid the motives which may be operative from time to time in the heart of man. Personality and imagination, diversity and wisdom, as in Job 28, these are foci in the Creator, the Supervisor and the Judge of man. They do not grow on products, like moss, but need to be received from their resource, where not nothing but what is eternal and hence needs no irrational beginning, moves (cf. Micah 5:1-3, Isaiah 40, Habakkuk 3:3-6, Zephaniah 3:5).
There is even FOR MAN a designation of what the divine design is, the impartation of celestial purpose, whether visible physically or testable morally; and it comes from Jesus the Christ in words, pointed, precise and as stable as was His own willingness to die to cover the cost of man's transgression WHERE this is sought; for it is in agony made available by the Saviour.
What then is in our textual area, one of these principles ?
It is this. To enter into the nature of the provisions for man, it is necessary for him to "seek first the kingdom of God and His righteousness," for that is a due business for man, who is not left carelessly in the universe like rich young man's sports car, in some park or garden, but rather is assigned a role with all the rejectability of love that is lulled to sleep and hence inoperative. Man with more thunderous self-assurance becomes beguiled, yet this with all the acceptability of all the ardour which love may muster, available, to be desired or delighted in. It is to God the created thinker must turn, the miscreant look (Isaiah 45:22).
When you have this opening rejected, then man becomes like an accident, though here wilfully induced, and often feels his position in life, without the least desire to remedy it, as if the hospital of salvation did not exist, and God had never spoken, a stringently counter-evidential proposition as is readily shown (cf. SMR, TMR, Repent or Perish Ch. 7, What is the Chaff to the Wheat Chs. 3-4).
Thus they would make a speaker in words of the specifications of the human brain and body, whose commands so conceptualisable make it successful over thousands of composing years, as man, who yet has nothing to say to His product, though it be marred, murdered, mass-graved, filled with desire for divine handbook and direction.
On the part of God, incapacity to teach, to expose the truth is impossible in the face of such reams of information and communication already provided in synthetic operations currently demonstrable, given their hi-tech, inventively magnificent lair in the DNA for example. Again, evil intent is likewise impossible, since it assumes lack of completeness in the Creator, a need to find fulfilment. He in such a manner becomes merely an element in an totally unaccounted for whole, leaving logic stricken but unsuicidal. Further, lack of divine interest in view of the grief that would come through such a simple omission as direction, would imply evil in the Source, inane provision of sorrow, harrowing and horror, for no reason but personal satisfaction, a fulfilment of incompletion, an omission of divinity from deity. That is then merely to distort the logical model with the error of the failed one. Mixing models is a great thing for examiners to red ink, in tests, but the foulest fault when trying to trace truth; it is mere confusion, and all it creates is multiplied failure.
But wisdom ? Where is it to be found ? You see this question asked in Job 28, and it is not in the metal seeking mines of man, nor in precious metals, nor in death, as if disruption were the creator and cause of construction. It seems there is no error, however thrilling to the juvenile mind, that may not in desperation by attempted, even by those long versed in maturity!
No, says Job 28, it is not there but in God where it is to be found, not in artefacts of His ingenuity but in the genius of His greatness, hardly surprising since the products in the universe, filled with wisdom, sourced beyond our capacities and creative of them, surpass ours as Denton points out, so vastly.
Does God twitter at truth, who has such boundless control of its products ? Scarcely! His linguistic mastery is profound, His Bible which alone gives extensive testable testimony for rational tests all but innumerable, is coherent, filled with an embarrassing clarity for free-wheeling members of the human race. The steps taken are profound and the testimony of these morally and spiritually transformative of all thought. Omission of these relevant provisions for what works, is like omitting the foundation of a house, and seeking to construct it on hydrogen balloons. And this ? It comes while love, mercy and peace are not only provided, but the means to them made free (cf. Galatians 3, Romans 3, 5, 8).
God not only knows, as biblically manifest after checking the documents, what can be done, but has done it; not only is aware of the nature of developments to come on this earth, but sanctions them, amid irresponsible human tirades (cf. The gods of naturalism have no go!, SMR Ch. 4), as mercy is bypassed and peace with pardon is skimped, as is food by anorexic person. Yet. Not only does He specify them, provide and present (Isaiah 55, John 3, 5, 15), but He fulfils the payment for such grace and divine kindness. He even announces by thousands of years ahead in time, what is to be in the manner of ransom for man, its freedom to man and cost to Him! (cf. Psalm 2, 16, 22, 40, 69, Isaiah 49-55).
He gives supporting evidence nationally as well. Thus in the case of both the Jewish and Gentile national developments which have come to pass in my own lifetime, the clock ticks as the truth chimes! Israel is back in place and the Gentile or other nations are as divorced from spirituality, godliness, morality and self-control as biblical prediction so strongly asseverated (cf. SMR Chs. 8-10, Matthew 24, Luke 21 esp. v. 24, II Timothy 3-4, II Peter 2:1ff., Romans 1, 11, Ezekiel 36-39).
Long has this foretelling been a major method with God, amongst the more self-evident.
Thus, among other things, God knew who would be the Persian-Median King (Cyrus named in Isaiah 44-45) who would restore Israel to its devastated land after the Babylonian invasion, and named the very one found in the 'Cyrus Cylinder' of archeological fame. He knew and predicted what would happen to Christ, where He would be born, how He would die and showed why, all centuries before He came. No part of these things has ever been found to be falsifiable, then or now, despite maximum motivation to do this at His time on earth, as also now. Daniel supplied even the date (cf. The Christian Prescription Ch. 2), of the primary sacrifice man would make of the divine Saviour, sent with this in mind and in view, to suffer, to make the way of return to God open and free.
It is found that in the long-range and detailed deposition in biblical prophecy of the steps God will take in dealing with man, his situation, sin and salvation, that it makes the puny efforts of man to find even a science that does not change (that is, a correct understanding), seem almost pitiably inept by comparison. Its mutability is to be compared with the endlessly deft, starkly exposed divine power and precision (cf. SMR p. 973A, *24).
When it comes whether to the microscopic or the astronomical,
to the beginnings or to the ends of things, on which science nowadays so often domineeringly seeks to pontificate
(in terms of many of its proponents, whom politics tends to follow
cf. Dr Michael Denton's work, Evolution: A Theory in Crisis, pp. 69-77, 352-353,
and fashion manoeuvre or determine
cf. Professor Leowontin's frank verbal discharge on this topic*1),
there is confusion in ignoring how you get what you have and how it works,
two diverse topics.
It seems almost as if even the underlying concepts glinting into the kindergarten were too hard to be grasped. The Bible, even for this, has a telling and an analytical answer (cf. Romans 1:17ff., Ephesians 2 and 4).
THE MESSENGER OF THE COVENANT
If then you want what is indeed starkly presented over millenia as relief from such impositions, vast is the biblical presentation, open to all. It is not secret (cf. Isaiah 48:16ff.).
God knows well His own mind as likewise the mentality He has invented for man. He provides the means initially, and then again, following man's fall into what he is exceedingly unwilling to admit, his sinful severance from that God who is a Spirit, and so deceived, leaving himself appallingly open to deception. If the prescriptions for 'faith' for man made by man, fibrillate, ye t from the matter is firm.
Does God look in vain for a deliverer on earth, or amid Israel's people for mankind ? In vain is one there to be sought (cf. Ezekiel 21:26, Isaiah 51:18, 41:27-42:4) ? Yet He knows His untold riches of personality and leadership and purity and in His love He appointed His absolute, personal representation, the Eternal Word of God, to BECOME man to enable man to come one by one, each as child of God (cf. Ephesians 1-2). It was stark; but so is creation. It was so loving, in the very genre of parent to child, to spouse, stable and sure, and without sin. That is what He is like, and here it is shown. He knows, does not flutter or sputter or come to grief for lack of wisdom, but the sacrifice of the Son of God was planned, published, and then, some millenia later, performed. Over spilling centuries, the flow of fact to come flowed; and what came for an age repeatedly, in vast detail, has been translated faithfully into history, which now is, and is proceeding to its stated climax.
He came on time (Christ the Citadel Ch 2).
Yet they mocked Him as predicted (Isaiah 53), and hated Him as foretold (Isaiah 49:7). How it came in detail is traced in the Gospel accounts of the crucifixion, conforming entirely to prediction. But God is not flummoxed. He had also predicted the mockery to be accorded to the nation which rejected and mocked Him in Jerusalem (Isaiah 49:7, 53:1-12), so these as a nation that did this to Him, would themselves in a harsh world become a taunting song, a byword, as foretold in Jeremiah 24:9 and Ezekiel 22:4ff.. Indeed, the Lord noted the mockery of the nations towards Christ in Psalm 2, as indeed brought to light in Acts 4:25ff.. Never forget the part of Pilate, the Gentile, in the crucifixion. Without his odious co-operation, the evil intended might have ended there; but he did co-operate.
To the end this folly persists, and in the end even mercy can no more interpose for those who warring words become flashing weaponry, only to be overturned (as in Revelation 19 cf. 19:19). In that end, it is no one race, for the fashion is by then universal, though many from many races resist it to the end, their courage emanating from Him who not only endured, but broke death as the completion of His task (cf. Revelation 11:17-19, 12:11), providing for willing recipients that resurrection of the once sin-stricken body to the paths of peace, the blessing of the Maker and the presence with joy, of the Redeemer.
What then ? The Lord even brings back His dispersed nation (sent away as predicted in Leviticus 26), as shown in Jeremiah 16:15 and 31:28. He is not saying that in the midst of a comparison: AS He brought them back once, SO He would do so again, and this in a phase to incorporate even the Messiah (as in Ezekiel 36-38), that what He was talking about would change. On the contrary, here it is in a tableau that is wonderful, integral. He sent Israel off for stated reasons and brought them back; and SO will He again do. Indeed, even more deeply, as He sent them back from the South, Egypt in the Exodus, so will He from the North, indeed from all the nations. He is not referring to some unmentioned body in context!
God is not changing in the midst of this parallel, in the very midst of the comparative historical contexts, the definition of terms! That would be rather like a thief coming in with gun and announcing he would deal heavily and destructively with the bank, and then proceeding as if nothing had changed or become convoluted, to say that the heaviness was in the gold he was about to carry for legal deposit.
In all these contexts, the body is defined, the history is applied, the comparison is made AS He did this (say out of Egypt their deliverance), SO He would do that (the bringing back to the coming Messianic rule). The intimate comparison is not made in order to reject it, and the defining membrane of terms is not given in order for it to be applicable here but not there. If you 'ínterpret' in terms of the irrational, it is you who supply it. It effectively mocks God in its logically illicit operation. So God has already done this in detail, and for many it is as when Christ came through Bethlehem, a gift to this world, they would not believe whatever He did. Now for His preparatory word of Israel's return as in Matthew 24:1ff. with Luke 21:24, fully fulfilled precisely as in Zechariah 12, many seek its silencing. It is almost as if it were to be choked off, and reminds one of His being set up to drip, manifest but ignored. Alas, this is always the danger for man, that the word will be frozen, and in the cold the refreshment will not be found. Yet it is there.
There is design in the remedy for man, in the appointment of Israel for His praise and the testimony of His will, in His covenant symbols and in His covenant's unitary blood in Christ, in the removal of Israel and in its return, in His exposure of Gentile bullying (Isaiah 51), and their hypocrisy, in His mercy for many, whether to Jew or Gentile on one spiritual basis, and in its restoration of Israel in the FACE of international sprees, as now, to suppress her (cf. Isaiah 66, Deuteronomy 32, Micah 7), when He awakens her at last (Romans 11:25ff.).
There is even design when He lets folly have its due fruit (cf. Proverbs 1, Psalm 1) as when He resolves to intervene as in the Exodus. It is so when He lets the systems work on onerously and when instead He brings personal mercy to bear, as Almighty King, at His discretion. The design or purpose of love is redemption through His incarnate word, and the design of love is mercy, with eternal life the consummation of it. But there is also purposeful design when the Lord lets the impersonal aspects of the creation work on, since this may be at times the only way to impress people of the need not to imagine you can have the artefacts of creation, without the Creator, and that possible living and godly living are two different things, so that events without reference to their ultimate source can be not so much heartless as without any heart at all, literally.
Divorce from God can produce unruly children! in more senses than one. When they squawk the more loudly, at last they may be heard; for disorder can induce awareness.
There is design in the atmospheric marvels of dawn and sunset, as in the set of the Son for sacrifice. The alternative design, that of man, to eliminate God as they did the Saviour, as far as they were able, is quite as purposive. His name even now is so frequently and so mordantly assaulted, just as His people by the thousand are being murdered by the exponents of other religions, invasive religionists, where force talks of faith and removes heads, that the deadly dynamics of irrationality replace reason, ignore verified revelation, and place hatred in the site for love. This is that progression which in Revelation is shown to lead on to attack on the Almighty; and this, though mockably ludicrous, is not so far off.
Anyone may mar a design, if not for others, at least for himself or herself. There is nothing particularly bright in that, when the presentation, as with the Gospel of Jesus Christ, is for your welfare and in terms of your initial creation. Freedom is a great gift, but if you use your capacity to reject God to exercise it, or act to replace Him at will, this does not strengthen. It is an exercise in disaster willingly sought and wilfully pursued, as if running after a rattle snake and glorying in the grip you have gained on its tail, while not even watching its head. Such is the true and biblical depiction. Its presence however does not save; it is its adoption, even that of its centrepiece in action, the Saviour Himself.
There is something about unthankfulness, let alone misattribution of motives, that is profoundly ugly, and when it comes to returning evil for good, as in the moral-assailants and divine-mordancy and mockery purveyors, there is a quality of a repugnance not easy to consider.
Meanwhile as predicted in Matthew 24:12, 24:24, multiplying are the multi-religious inanities noted, as in those who go far beyond caricature of Christ, and make new christs as from a factory (many seminaries today amid international contributions), a modern mischief, and who build guru-production-units (many theologies and philosophical concoctions of unfounded ideas), to make the spiritual sires that deceive as of old (cf. II Peter 2, II Corinthians 10-11). Always inclined to be common, this god-production unit becomes all but overwhelmingly oppressive at the end of the Age (cf. Revelation 13, 17).
Here you have a flirtation with fancy, as if to make statues live, and rotting release its ill-savour. It is God or nothing, and it is not nothing. It is Christ or confusion, and confusion is merely an option. Some appear to prefer it to the truth (cf. John 3:19), and this is the condemnation, as the Bible declares. The world increasingly seems to want to pick up its foundations and march, and the destiny that defects from divine design is disaster, as if a house should attempt the same.
WHY will you die ? comes the divine interrogative (Ezekiel 33:11). It might not be necessary (John 15:22ff.) if man turned. Nor is it divinely desired (Matthew 23:37ff., Luke19:42ff., Colossians 1:19ff.) that man linger, lurk, or lord it over his fellows to deflect from the divine mercy. The reception is so ready (John 6:37, Luke 15:7); and as many find, so is the deception. Trying to fight evil without God is rather like trying to suppress an atomic raid after rather than before the explosion is fulfilled.
THE LIVING TRUST IN THE LORD
Back to our underlying text we now proceed.
Thus, with such a design as is illustrated in the wonders of avine, floral and associated splendour, and penetrates to all quarters, whether to alert or to educate, Jesus pointed out in Matthew 6, it is necessary to have the heart that trusts in the provisions of the Lord. Yet how can it trust if it does know Him, and how can it learn His companionship if that very thing is executed before it begins, by street prowling hostility in the heart! and how can you know Him if you do not meet, and how can you meet if you entertain the roving rebels of unrealism and irrationality, gunning in your midst, seething surrealists, their pensions paid by the Department of Myth and Morbid Reductionism!
In the work, The Lord of Longsuffering ..., Ch. 2 we have the following detail on this point.
Lewontin, notable figure in the aggressive evolutionary program wrote this: ("Billions and Billions of Demons," The New York Review, p. 31, January 9, 1997 - emphasis in original):
Our willingness to accept scientific claims against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to naturalism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that miracles may happen.
Here there would appear many non-scientific philosophical assumptions, some impossible logically, set out not transparently as an admission of a zealot, acknowledging the fault of putting personal ideas into a container unit, into which science is to be sovereignly suppressed, this a sort of papal pronunciamento on doctrine, with a new kind of authority without ground, so much as an exercise in an apparent glorying, cited in true religious zeal.
He freely admits how ludicrous is much in materialistically captured science, as shown in recent volumes as in SMR and Repent or Perish Ch. 7 and Christ Incomparable ... Ch. 2, where such basic concepts are shown to be logically incoherent. It has to appear so, the point he admits, because it is so, and this truncated insistence, based on nothing, a mere preference, MUST produce such ludicrous results, such just-so stories, since it abandons just use of logic and causality, and what this requires. These admittedly appalling looking results come as simple verification that such cut-down science is incompetent. that it does produce such results, when what is removed from the actual evidence, in terms of what has been called THE CULT OF THE FORBIDDEN (cf. SMR pp. 150ff., 330ff.), not only ruins scientific credibility in these forbidden cultish procedures, but cuts away truth, and leaves a desolated result, much like Hiroshima.