EXERCISES IN THE LUDICROUS - God's Law and Man's Lore

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SECTION I

EXERCISES in the LUDICROUS

The Quaint Plaint Group

courtesy of naturalism, unnaturalism
and anything other than revelatory supernaturalism

DIZZY DELINQUENCY FROM DUTIFUL DEALINGS WITH REALITY UNDIMINISHED

Dizzy Dashes, Heady Clashes and the Brilliant Harmony of Inevitable Truth 6
(listing of critical failures in reductionist methodology and result, and includes rank and file failure of naturalism, at every chief philosophic turn, a mere outcast that casts out data to live it vagabond death),

Glory, Vainglory and Goodness Ch. 1 - tracing elements of creation that are benchmarks in unison, and in this being parallel to TMR Ch. 1 ;

History, Review and Overview Ch. 4, Ch. 5

Beauty of Holiness Ch. 4,

Dancers, Prancers, Lancers and Answers ... Ch. 5

Evidence and Reality, the Prince and the Proof ... Ch. 5

Dig Deeper I (the result when you disestablish nothing),

The Folly of Making Nothing Functional Barbs, Arrows and Balms ... 29

Stepping Out for Christ 8, 9, 10

Defining Drama 10

Manifesto of Deity Ch. 9

Grand Biblical Perspectives Ch. 3, Appendix

INTRODUCTION

SURVEY of the FOLLY and the BEAUTY

of LIFE

	How on this earth, or out of it, anyone imagines
	that nothing could ever rouse itself into being, and do things, or
	that exquisitely manufactured items (bearing the marks of law, form and interactive capacity) could ever have either the nous or the will to manufacture themselves, especially from nothing, or
	that having it all just there is any sort of an explanation for things which bear the imprint of constraint, delimitation and controlling laws, or think
	that thinking is the arising from what is thoughtless, as if the intricacies of logic were the result of its absence, or
	that the effect of will is gained by its preliminary omission, and
	that the cogitation plus volition formed a pair by an oversight of the non-systematics, and
	that the billions of cellular components in the physical apparatus for the work of spirit to accomplish itself, could have become ready for the spirit when it came, and
	that the spirit for the workings found its feet with no ground, while the enormities of understanding and the sins of misunderstanding effectuated themselves by a cause best described as omitted from all secular science, so that the use of logic is deployed to find the way to omit its use:

this has the makings of a mystery.

It is however only the makings of one; for the very presence of spirit, with all the functionalities of assessment, model making, deployment of reason, interruption of it by pure wilfulness, self-deception by impure wilfulness and so on: this is the solution in large part of that mystery. These things happen because of an adequate cause, and to try to lodge this in matter and that in nothing is as wise as a child who believes that fairies cannot control the globe because they are short-sighted. It is a fidget of a midget in the realm of logic.

When, moreover, you see that spirit is required - with mind and matter, none making either themselves or their underlings, since they do not happen to have, deploy or evince such capabilities - and this, with its adequate source; and then find for that source nothing and no one less than the self-attesting God of the Bible, and in that the diagnosis of what is wrong with man, and the prognosis of what will happen to him and find this occurring with devastating completeness precisely as explained for millenia: why you have no mystery at all.

Those of our human race, underlings who love the lime-light, to luxuriate in fables of antinomy, or to be lordly in our foolish philosophies and fantasies in politics, psychology and sociology, whether by denying responsibility in order to lord it over the suckers who drink from this irrational fountain or for any other directive reason, people who wish to make themselves sup with powers not found from sources not competent, assessed as lacking, NEVER showing the least power to make even information, are driving it like cattle to the slaughter. These, they are not in fact the lords of creation. They only masquerade as such, whether with Stalin's Siberia, torture or dreams, or Mao's internments, mind games or youth-abuse in Red Guard iniquities, or the ruthless extinction of thinkers by Pol Pot, using force to replace thought.

They stand like a plague of mice, and overrunning ruin what will not always be restored from such diffusive alienation from truth. The world is chartered for a play and an end (Matthew 23:35, Isaiah 51:6, II Peter 3). It is the kindest in the end, for the loathsome diseases of the soul far surpass those of the body, and man unmanned is not mystery but horror. This horror is increasingly now being felt in youth rage, road rage, militants ragings, international rage, Putin now joining the queue for limelight, his hand on much of Europe's gas, Palestinian rage and rampage until Israel departs, Syrian-Iran rage against Israel and so on; and with that, there is the besotted raging of turgidity instead of truth, in Rock and Roll impresarios, telling the world its peculiar dreams, while it rots in the very action.

It is not different in multiplied Universities, and this author has had personal experience of this callow substitute of authority for thought and exclusion for freedom. While therefore the race is systematically being erased, the real trouble lies not at all the physical concomitants of madness, as in radioactivity, though these are indeed grievous; but it is found in the spiritual alienation from truth, which is always inconvenient and in the end always deadly.

What is needed is return from nothing, whether all at once at the first or negated by non-nothings on the way, themselves part of a system which does a Topsy, and arises from nowhere, inventing the 'where' and 'when' as it goes, and also the 'it'. It is necessary to return to Something Adequate, to the Spirit who made the fond little laws of matter, and to validate thought by finding, testing and proving its basis, enquiring, validating, verifying whatever is available and then, finding what alone stands the test, and so turning to Jesus Christ as in SMR, and following Him. Just as HE follows logically, so those who are His follow spiritually, and He leads.

Leadership alas is a much vaunted task whether in commerce, politics, diplomacy or world rule, and the inane sums paid to many who often ruin their affairs prodigiously, or the asinine authority accorded comes not least because man is MADE for worship, and failing to find God, makes gods that have narrow toes, and short lives, who cannot and do not stand. The design for politics (cf. Journey to God ... Ch. 7) and to truth (cf. SMR) is not made by man; it is to be received by man, as is his own birth, from God, and then followed. There is abundant scope for man to think and ruminate, to cogitate and create; but it is not as a god, but as a creation. The failure to realise this, conjoined to the loss of vision concerning redemption, and the numerous blind devices used to hide the truth of sin, creates the unreal generation, the esoteric mass, writhing in its torment, only to seek sedation from psychology or sport, or in vicious rule, as often has happened to the uttermost in the USSR, in China where appalling stories of vast riches too readily gained ferment with gruesome codes of conduct in prisons or commercial substitutes for them.

This is the direct result of forsaking the human DESIGN, and seeking to designate man by man as if he slightly understood the blue-print for the house in which man lives, or the world, or the use of its power; whereas in fact, many imagine themselves cultural objects without responsibility, knowing this by just one more antinomian folly, extorting from a truth which on their own model, CANNOT exist, the truth that this is so. Thus does madness sow, and folly reap.

In the end, some will at last be disburdened from the protocols of greed, witlessness and irrationality in its phase of rebellion which is the syndrome of the race in general. Now they come to the Lord who made them, and follow Him, at peace within, amidst the travails of the Age; then His design for every phase of life will be demonstrated (cf. Isaiah 65, Revelation 20 cf. SMR pp. 507ff.); for the earth will be filled with the knowledge of the glory of the Lord as the waters cover the sea (Habakkuk 2:14).

Then as in a mist, the 'must' of equivocation, alienation from God and each other, diffusion of evil principles ceases, and the ONLY way man can survive comes into force. That is by acknowledging the truth, living it, practising it, co-operating on the spiritual basis which is written into our consciences and found in our thoughts, and doing so out of love, for God needs nothing and has no shortage of supply, though He withholds where folly requires discipline, or madness makes rupture a relief!

Then is the end of forlorn antilogies that act like bandits for life, for systematic lying is no better as a basis than as a statement. In that millenial case, the 'survival' will no more be a phantom object to be sought for in the devastation of whatever it takes, until all the finesse of man's mind, body and spirit is interred in ever bigger grave-yards, but a result of belonging to God. Then 'survival of the fittest' indeed, that rat-code, is transmuted into endurance of the best; and the best yet, it is this, that God is the best and endues HIS people with the gift of eternal life, which not only lasts longer but has a song of truth in its heart, peace in its spirit, of logic in its mind, of rationality in its strivings and clarity in its thought.

Then you do not have to ask, and fail, because of lust as James says, but ask and gain, for asking then is for what is good and fitting and lively in love; and this God grants (Ephesians 3). Meanwhile, mountain moving is de rigueur, though many are thankless, and the slavery of sin becomes a major concern of those who seek to liberate as Wilberforce did from more visible chains.

GET A UNIVERSE, A HEAD-ACHE, A HEART-ACHE ?

Some of this is possible, but for man, much is not.

In this section, the details of the considerations apply, and may be pursued at length.

First, however, let us enjoy fiesta feast, the record of the inebriated seeming machinations of the maestros of illusion. Let's just GET a universe.

Now first of all, let's have matter. Don't chatter, get matter. Why ... no, it is not so very easy. You need form for atoms, molecules, organic and inorganic compounds, laws for their various atomic and chemico-physical interchanges, their 'kinds', the elements and the rules for their procedures, each one, radio-activity not excluded, and its laws ready in waiting.

It is not so very marvellous in a way, compared with the superb glamour au naturel of the flight of the sea-gull, able to master high winds without more than a tremor, without being swept away, its gliding a joy, its landing a mini-epic, its simplicity and adroitness like a diamond necklace, disguising the profundity of its inbuilt aeronautical finesse, utilising many laws, as for that matter, does the flight of the mosquito and some insects, whose ability to loft can depend on super-fast aerodynamic realities, only rather recently realised.

No, but matter for all that, has a certain poetry of its own, if compactness of energy storage, security of transitions, characterisable laws, rules and aptitudes of this and that part of it under varying circumstances, not excluding those of super-fast motion, and the impact of gravity, still a vast topic of research and a grand designable feature with time, in the whole matrix. It has this; but it has a technical aptitude for doing what it is good at, what it is seen to perform, which is all but dazzling. What it does is delimited; what it does not, is so no less, and the more than is found out about it, the less are the lines of functionality blurred. It is, in coding terms, a cosmos of its own.

But let us not dally too long, lest we sleep, or perchance dream, which is the witless work of many who address such topics at large. We need to move on to living things, and to take these too in kinds. For our present purposes, these will be those which show ascending orders of ability, depending on which ones you may wish to characterise in this way. At all events, you come into contact with what we have called the ectype, the individual-cum-kind carrier of instructions and signified functionalities.

Whether single or multi-celled creatures be in view, whether forms without any reason to apply, mere instinctive modalities, or those with a measure of it, to act with wit according to a limited scope of sight and insight, there are gradings. Each has its limits; artistry provides numerous options in achieving at times, somewhat similar results, as may any engineer who, using rationality, empirical knowledge and imagination, devises now this, now that mode of facing a problem, and overcoming it, dependent on his degree of insight into his own purpose, and the potentials of his implements, both facilitators, like tools, and mental, to discern.

We come to the formal powers of logical analysis, in man, and the application of these, as in scientific or maieutic or metaphysical method, and the concepts of testing consciously for rationality, its bases, its applications, its causes and its consequences, not ceasing to test both the mental and material implements for man's mini-creations from his considerable creativity.

By now, we have traversed a number of inclines as we ascend the Alps of actuality. We have passed by the cosmos of matter, of elemental life (cf. Life, What is it ?). Ascent in mind (always to be unconfused with ascent in history) has been made to complex life, and then to the phenomena of mind, instinctive, meta-instinctive, proto-rational and rational in principle, to rationality-critique command given to man.

Next we move, also in man, to the phenomena of purpose, plan and program creation, with errors of form and mode, flashes of inspiration, insight and definitional direction. This brings us to what is best called spirit, to distinguish it from mind, for it has its own characterisable cosmos content. Here there is will and its imbuement with capacity to change or analyse course, decide on what to consider in making decisions, on what priorities to assert in order to assess options, a phase of life utilisiling imagination and knowledge, but not limited to these, for it is able to dream the truth, or confuse reality, or do both at once, with all but incredible futility when it forgets its parameters, though they occur within it moment by moment (cf. It Bubbles ... Ch. 9, Little Things ... Ch. 5, SMR pp. 348ff.). In this, the spirit of man, we are able to cruise through cosmoi, examine their integrity or falsity, imagine their existence or deny it, and do so rationally or irrationally, twisting and tormenting reality, in order to seek to direct it, or avoid its direction.

In these varied cosmoi, we find worlds with their own methods, modes of integrity and functionality, depending on the degree of liberty to make mistakes, whether in mere method or meta-method, the disquisition on the nature, validity and integrity of methods, and the point and purpose of these; and we reach finally, the place and nature of truth (cf. SMR Ch. 10), without which these things would be as vain as organic evolutionary theory currently is - that is, mere machinations in the dark with no testable outcomes (cf. The gods of naturalism have no go!).

The staggering correlation of these so varied cosmoi, into seamless seeming robes in integrality, ectypes and then individuals, then conscious and rational ones, this is the work of ascent. It is like building a car: you need metal, so get it, and mould it, first of course understanding what it is good for and how to use it. Then get the design (preferably sooner!) and mould the metal.

Get the electronics, the programmatics in hand, and understand this, for otherwise it will not work. It is no use fooling about; you either understand symbolism and material power and their correlation in programs, or you do not. It is useless to machinate about what is mere potential. You do not by chance find how to write a poem; it is not even other than meaningless, unless it has an interpretive medium collated, to unwind its symbols into what is symbolised. Each cosmos is not worked by what lacks its specifics, but it may work through these lower features, according to its own specifications, just as matter does in its own. (Cf. Repent or Perish Ch. 7).

We need for all of this a cause, or collation of causes, and in any case, the operation of causality (cf. Causes 1, SMR Ch. 3) to avoid magicality, which has never demonstrated reality beyond dream. Moving to this need, we find what is adequate for each of these cosmoi, and for their correlation into integrality and co-functionality in meta-method meaning.

We are ourselves adequate in type, for all but the absolute COMMENCEMENT of these cosmoi, being apt for movement in any of them, if not with digits, then with diligent thought, which when really working by scientific method, has a good exclusion method. Unfortunately it is a part of man's spirit to deny these things, and to try to get the dignity of this method without keeping its rule (Scientific Method, Satanic Method and the Model of Salvation). This makes the necessity of the cosmoi of rationality and spirit being disciplined the more intense. As with any power or facility, ability or concourse of the same, if you do not follow its courses, its opportunities, and merely fool with the tool it provides, then you waste not only your own time, but that of others working with you. This is so commonplace as to be a mark of man.

While however we are adequate in TYPE to move in most of these realms with some degree of facility, there are limits. Amazingly, this tends to be in the direction of validity control and power, rather than spheres of operation, though our lack of knowledge of things past and future, except via the operation of the Cause of the Cosmoi and their integrality, makes us almost a humorous race at times, though at others, one admirable in diligence and self-control. These are things of the cosmos of spirit, which being often downplayed BY ACTION IN THAT VERY COSMOI (like a thief, downplaying his action of theft DURING it, this being the nature of cheek and challenge, mixed with stealing).

The adequate cause for all of this is what has the ability and facility not merely to understand each cosmos far better than does man (who has never made any cosmos from nothing, that is, without having much work done on it before he begins), but how to integrate them in design totality so that they operate as one unit, with various degrees of totality of functionality, and in various individual design types, and sub-types, according to the mix of matter, instinct, devices and their laws, mind and its validities and spirit and its discipline or lack of it.

To create all of these things absolutely (how fast is not so important as how well, and with how much evidence of 'mistakes' - here none) is far greater in categories of creation than merely, like man, to fiddle with them or find out what they are and how they work.

The powers of man extended from the inter-acting relativities to the absolute activities that make the combination and the complexes of the cosmoi, these begin to indicate the cause. Far greater ? no limit on that. Less, not enough.

Thus the concept of design, applied to the totality of these cosmoi is not only necessary, in that the definition of design is met, correlation of many phases of action and functionality in such a way that their co-operation is meaningful, integral and sustainable by the nature of its designation, determination and building (cf. Deity and Design ... Ch. 7), but surpassed. IF THIS were not design, the concept would be one without application at all. Endeavours to avoid it are mere designs on design, the use of the human spirit to seek to countervail against the testimony which it gives definitionally, the use of the error-prone spirit of man to challenge the merely operative world of matter, for example, and in the errors of the confrontation, showing its nature by contradistinction.

Get a universe ? It is not difficult, when you are vastly above man, understand the creation of all the relevant cosmoi and their integrity of co-function and integrality of meaning and work as one whole in each case, have vast imagination and enormous technical finesse, making man's look like the efforts of a nursery child, mixed with a ration or two of egotism. It is not so hard when you are, or when the One concerned is infinite in power (so that nothing can prevent the creation, or prove too difficult for making spirits in particular), has time as a subject (delimited by His power like all else designated into a field, and made to do its work in the composite by law and rule, nature of construction interaction and interchange without dissection and dismemberment), energy as a mere resource (cannot run short, is in a dimension like the chapters an author creates in a book, one with two and so on, all integral in work as well as individual in character), and will as a purpose producer, so that the availability of power has added to it, the activity of action-performing motivation, rendering all coherent and complete in the end.

You need in addition, not some asinine substitute for thought, devisings that devise themselves ex-mind, ex-symbol-performance criteria, ex-symbol-performance-availability-of-relevant-resources provisions, or originalities of systems, merged, matched and thoroughbreds of machination without effort or knowledge: you need something else. It is in short the very matrix of conception, aura of majesty in controlling correlative founts of knowledge and disposing them not only simultaneously, but sequentially and meaningfully, symbol-to-action, with an integrality of result, a habitat for purpose (whether rationally formulated or dimly formed). 'Nature' is NEVER found to do this. You can talk of the fact that information is never formed without intelligence if you wish, and this is very important (Gratitude for His Glorious Grace Ch. 4); but the fact beyond all this is simple. Code-command-conception-imagination-intellection-thought-logical formulation, purpose, desire, design is ALL the actuality required. If you try to avoid it with a program, who made the symbol-substance thing called the program ?

If you try to have inferior cosmoi operate with results in the arena of superior ones, you merely ask for what their systems lack. Chance merely allows a system to do what it has^*1, and lacking it, there is no chance that it will so operate. Systems and logic, cause and effect, contrivance and culmination are not like that. It NEVER happens because to want it to do so is mere confusion of capabilities, and misuse of the term 'chance' by which a thing within the domain of the system MAY happen, to make it so that what is NOT in that arena of discourse, conception and creation, may occur. As well ask a moron to be Einstein by SOME CHANCE. It is not an option. It is a different arena.

To imagine

that nothing spins like some silk-worm, the composite criteria of profound utility
for a material platform

(for without nothing at the start, you need what is systematically adequate
to be ALWAYS present, either free and ultimate, being God,
or as coded subordinate operative, always delimited, in a cause-free universe,
which means one in which language utilises causation and argument dispenses with it,
while deploying it to make its points - for here 'confusion has its masterpiece'),

that the something which nothing hypothetically makes
conceptualises its notations and laws and modes and interchange reactions
amongst its diverse forms and formats, despite this being
a stringent contradiction in terms, and thus

that it makes them investigable by reason on the part of man,
who then sees what is in them, as distinct from what is NOT,
and derivatively formulates the forms, devises the laws and attests
the other marvels of machination which are there in type, principle and foundation,

that these brilliant material maneouvres then formulate the diverse laws of life,
its forms and its formulations, its formats and its diversities
of incomparable material brilliance,
integrating them into unitary products of multiple task capacities,
and generic characteristics,

and that these in turn create as a byproduct, the mental and spiritual capacities
which enable man to have principles by which he can find he errs,
and that these in turn enable him to enquire into the configurations of logic:

to imagine, I say, that all this happens ex-mind, ex-rationality, ex-formulative functionality,
ex-conceptualisation, what is it like ?

It is like declaring that the mind of man is an amorphous solid built of diffuse materials that float about innocuously in space. It is a simple, complete and literal contradiction in terms, importing phrases and exporting functionalities, like a bankrupt company, seeking to deceive the shareholders.

What then does not lack the capabilities to create, to formulate, to inform, to devise and actaulise cosmoi ? It is not found in any of the cosmoi themselves, for each performs according to task load, and HENCE NEVER show upgradings of KIND in the world of logical order and requirements. It is found only in what has in principle the KIND of power needed. Humans have some, but lack much; they moreover have to be given their KIND status first, before acting within the realm of cosmoi, a wholly diverse form of power.

Originative of originalities, maker of original matrix, this is a field to which man's actions in principle AND in practice, and testably point. His case for his mini-creations FITS the logical requirements. What fits the ultimate ones is this IN PRINCIPLE, and far more, in that the origination of originality is far more onerous to the imagination, and demanding of relevant power. In fact, two gods would be superfluous, since a further cause for the creation of their meaningful, linguistic and co-operative concourse would be needed. For causation to be satisfied, the one eternal being, source of our processive causation, basis for it and only undelimited Lord must be. The Bible shows empirically by test that the enormous demands of what purports to be from Him, are met with astonishing, unique and ready dexterity and power. What then ?

For God (the usual name for this One, Being and Power), the achievement in a time-space-gravity-energy-format for this ultimate creation, this is not a thing too hard. He has even gone to the trouble of making the meaning of man clear in giving the Book of the Lord (first, in the Old Testament), and then the Lord of the Book (second, culminating at Calvary and the emptied tomb), and lastly, the Book of His who Came, Jesus Christ, thirdly, so that proper test can be implemented, and sure results obtained.

He is not various, but one, and His mind is not vacillatory, but one; and His word is not divergent, but of one message, culminating in the predicted Christ. Yes GOD is sufficient for these things, and none else has this facility, ability and verifiability.

HE can do it. It is not too hard for Him.

But then, only ONE is God. ONLY ONE can do it. It is too hard for EVERY ONE ELSE. We need to appreciate this fact, deep in our minds, in the core of our thinking and in the caverns of our hearts.

A group of gods would need their communication supplier in unity and comprehensibility, their grounds of discourse and interaction medium and so forth, so that beyond them would need to be the One who created their conditions, being Himself eternal and uncaused in this, that there is no delimitation, no containment, no container. They are then a mere creation with a fancy name!

Let us put it differently now. Their beings would have to be so formed that the commonality was provided, or in hypothetical demonstration, they proceeding from His mind, were made apt for one another in its exposition of its thought into creation. Yet the concept of multiple gods is mere imagination. No such grouping of gods is meaningful, for being incapable of being independent and yet co-operative, they are then merely creations. God mocks it in Psalm 83: gods! they will die like men, He derides.

As the Bible states it in reference to God, I AM! This is what has the name God! In precursive thought, the idea of groups surrendering to the necessity of the overview of unlimited Creator, all limitation being required to proceed from a cause, is dramatic. In fact, their engendering delimits them automatically according to the mind of their Creator, who places them at will. Such thoughts are often tried, in order to remove the place of God; this they do in word play, but God remains in necessity.

For God, then, creation was not too hard, just as for the mathematician, a 200 page proof of some pure mathematical proposition is not too much to ask (of the right person!), or for a novelist, often a 150 novel sequence of creative fiestas is not too arduous. They have what it takes for such tasks as their own. When one has what it takes, it is not terribly hard to produce what one is able to do. It is merely when something/someone has NOT got what it takes for a task, such as inventing non-nothing in a material format, that it cannot be done.

When it is done, it is important to realise the parameters of one's being, as set. It is no less important to utilise them. Trying to be God (a common human activity but usually only by implication, not directly) is too hard, when you are not; trying to re-create Him, being beyond the power of man, but not the imagination, is a popular pre-occupation, though one not usually acknowledged. Thus when man, whose ways impinge continually by clash on reality, contrariness to creation, captiousness, freakishness, lordliness as he kills tens of millions as reportedly in both China and Russia in the last century, selfishness as if he were made up of little gods without heart, pity or understanding, whether in things small or great, commandment-ejection: when man lives thus in spirit before God, there is collision.

This hurts.

Such is the heart of the Creator that it grieves Him so that as we see in that infallible word of God, the Bible, He acted (cf. Titus 2-3, Isaiah 8-9). Yet HOW did He act ? He brought the consequences of rejection of His law, His creation capsule, of fiddling with the functions of what He has made, into force. He did it pitifully, with provision at once (Genesis 3:15) for remedy. Yet He acted. It is called the curse (Galatians 3:11f., Revelation 22:3, Romans 8:18ff.)Genesis 3:14ff.), and meant that instead of the harmony option, we were in the contrariness option, with provision for resolution, which could occur for individuals immediately, as with Enoch and Noah for example. They did not have to be perfect; they did need responsive hearts and realistic self-assessment, that they were sinners in need of grace and to look for and to the living God who had made them, where He would be found, not in innovation, but in revelation.

Thus Noah FOUND grace in the eyes of the living and eternal Lord. To him, He was no stranger, for had he not acted for him for long as the ark was prepared! Did he not follow Him thought the world ignored Him! Did he not sail because of him, amid the ravaging and raging waters of the flood.

But the curse went on, and its manifestations come CONTINUALLY (cf. Romans 5, 8) as man tries ever new ways of circumventing BOTH his creation and duty to God AND the curse, WITHOUT repentance, and that, both for the condition of his race of which he is part, and more particularly, for his OWN condition before God. Has he since childhood sought God with the whole heart ? Enough said.

Hence the world OF COURSE proceeds both into the results of unrealism, non-repentance and collision with reality, and into whatever current contempt for God leads to special results. Mercy alone enables such a race to continue at all (cf. II Peter 3:9).

The pageantry of beauty, found in the hearts of some in whom the Lord lives, the holiness of aspiration and the arm of helpfulness in the Lord, not as a substitute for repentance - a nasty perversion (cf. Luke 18:11), together with the grant of life eternal where the provision for it is received (Titus 2-3:7), a gift by grace (Romans 5): these things adorn the earth as the skies at sunset.

The torrid style of ignoring them by many, however, disadorns it like smog. It continues and the smog thickens. Thus the place of man, and his spiritual being, the centre of this conflict and pollution, very often is not even recognised, like someone continually tormenting is neighbour, and never once realising that this is the nature of his actions. It is if the many were morally anaesthetised. This is the plight of the human race, and naturally there is considerable irony in the fact that the very term 'human', is so close to 'humane' with all the implications of that fact, while inhumanity becomes increasingly the mark of its actions. Sudan is merely on example of things all but unmentionable, heartless past infamy, unholy past ignominy, gruesome to the point of spiritual startlement. That is on the grand scale; little things speak no less.

These issues involve man in much activity sure to be broken, and that with much frustration, and this often with much rage, inward or outward, suppressed or open, against God, or himself, or his race, or his world, or his psyche. These, then, jointly lead to horrors all but unimaginable, increasingly a daily occurrence in large parts of the world. Some are joined to religion; some act in mockery of it; and the bulk of the religions, for a race apart from God as a whole, become part of the problem being as illicit outside the God of creation and redemption, as the actions which go with them (cf. SMR Ch. 1, Light Dwells with the Lord's Christ ... ).

In the area of his own status, the case is not essentially different.

What is unique about man in the collation of cosmoi, in this world, it is this, that he CAN envisage much in realms of causation, including the infallible necessities (cf. SMR, TMR); but that is not matched by a correlative power to ACT. Hence his philosophies do not take legs and walk, whether in politics or in biology or geology or psychology (cf. SMR Chs. 3-5,10). Based normally on what is is mere reductionist pathology, grab-god aspiration (conscious or not, it makes little difference in the end cf. SMR Ch. 3), he wallows amid blood and anguish which, while not uniform on earth, are eating into its vitals.

Hence as he grows at long last somewhat in knowledge, amid his vain turmoils and betrayals of himself, of God and his fellow man, when not in the pangs and anguish of finding the latest philosophic folly to be unworkable, he finds the meaninglessness he does not desire, in inertly decoding the meaning of "God" and working inanely in a skeleton of philosophy. By such things, he laboriously transfers its futility to man, even inciting him the while to take over as god, with various capitalisations according to taste. Such is the contemporary flow, hidden in various phrases at times, but exposed in ultimate nature by the trend of power play and the depth of aspiration.

Man becomes his own parody in such tumults of confusion.

As a meaning-meter, himself without meaning on his own model, man becomes the self-contradictory mathematician who cannot add 2 and 2, the 'expert' who lacks expertise and the logician who first removes the foundation for logic. So he soars like a stone over the pit, exalted for a moment, before he sinks. It is all wilful, for the beauty of the truth is not merely a matter of necessity, it is a glorious thing once it is found (cf. Barbs ... 6-7, Repent or Perish Ch. 7, It Bubbles ... Ch. 9).

What then of the babble of the Babel of dead philosophy, the banner of delusion and the king of confusion, mixed and mired in the unyielding clays of denials, amid the antinomies^*2 of that ultimate anti-biotic, the effort to kill the Lord of life, first of all by the lasers of unenlightenment, reserved for future use (like old Christmas bon-bons), then by the nails of Calvary (the methods are various, but only one dealt with the body itself) ? What of the desire to take over and BE IT!

This is as useless now as its beginnings were in Eden. Man never learns. He only grows in knowledge of what is as useful at this level, as finding out how to execute a criminal, without even knowing how to determine whether or not it should be done. Anterior questions are increasingly neglected, so that that technical ones, taking man by the hand like an inept nanny, lead him on to what merely creates more confusion.

It is like that in nearly anything, when you dispense with the understanding to find the purpose out, and seek merely to find out what you can do.

The results are according to the omission. Omit God and the commission of error is so fundamental that nothing can allay it, and man therefore moves, not only by divine predestination, but by moral necessity foreknown with the rest to God, to his own destruction. All that is left is the rescue of some, which God, in redemption^*3 as in the invention of liberty in a material realm, in creation, most competently performs, each phase having its own mode, place, meaning and result. He resorted as in I Corinthians 1, to the 'foolishness' of the Gospel, wiser than man, to humbling Himself, His weakness stronger than man.

This Gospel does not change. It is man who must be changed, from the heart, by the gift of divine righteousness (Romans 5:17) and the provision of eternal pardon through the Redeemer, forecast often, sent once (cf. SMR Ch. 9).

What of the residual relic of rebellion ? It is unholy, hilarious, and ostentatiously witless, with the ultimately feeble testimony of evil, a gaunt Yorrick that is left.

Exercises in the ludicrous will end, but not all of these do so humorously.

Let us trace then something of the end.

BUT WHAT OF THE END,
AND WHAT OF THE BEGINNING
THAT COUNTS ETERNALLY ?

Does the world then judge itself ? Is its callow incohesion by will, aborting the very birth of beauty and transfixing truth with nails, to wallow effectively in the seas of acidity ? in the swamps of broken hope and in the deserts of spiritual paranoia, possessing much of the race ?

Is this world immune then, from prosecution, as it persecutes, an alien at large, a destroyer intoxicated with ravagement, a director of defection, who grabs the reins, an outlaw who despise divine law and manipulates divine creation, by an infested creativity of its own.

Is this robbery to become timeless ?

There comes a time when minds traded for reward, hedonistic, paranoid in intention, when spirits crawling with vice, set in a cultural environment of mesmeric and ascending madness, scaling the skies with inane ladders that fall, when a world stumbling with Pilate, even at truth, when -ove and -ust trade place with the l- in front, so that even marriage becomes just a matter of mutual convenience, if engaged in at all, when children if not made sexual toys or oddities for emotional outlay in violence, may be made gods instead, their needs requiring adults as servitors: there comes a time when this world becomes inoperable. It is at last an animated ruin.

It festers. It fossicks. It fails.

Judgment at last resolves the rejection of divine mercy in its own ending.

Sustaining life in such marred jarring, intensive delusion, gay abuse and exuberant folly, becomes an exercise in pollution dynamics, suffering like a tearing lion, rampant in the jungle of sin, physical, moral, ideological and religious. Intoxicated, it proceeds into making its very rebellion into some form of imaginary splendour and royalty (cf. II Thess. 2). Its doom is just, its anguish integral.

Yet life without truth dies as the vry Gospel of God is increasingly shunned as a thing evil in itself, man the god expelling the God of creation with a curse. So does a whole swathe of mankind becoming the devil's plunder, find its terminus and its fiery end, its lands burning as with uncontrollable wild-fires. In wilful and arbitrary rebellion, it becomes the just residue of rejection, ruin and everlasting contempt. If rejection leads to ultimate ejection, is this not the bane of the banal, the court of its own disaster!

Such life becomes vile (cf. Daniel 12).

So it ceases its ruinous career, when a millenium of divine glory (Revelation 20) seizes an erratic world and the earth is filled with the knowledge of the glory of God as the waters cover the sea (Isaiah 11, Habakkuk 2:!14). This follows the return of Christ crucified, but resurrected in the face of death, Lord over life and death. As Romans 14:9 puts it: "For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living."

Then, still rebellious, devil and evil dynamic, fraud and ideological flatulence alike, false prophet and moral mutant are left to dwell where not life everlasting but eternal judgment rulses.

There is an end.

There is also a beginning. This is firstly to life eternal, that other quest, divine domain, site of duty both of the Messiah, to open its door to all who call on this, the Lord's Christ, by faith and for man, to enter and live without cessation, intervention or decline, where rest is the reality in vitality and truth is the light that enlightens. Secondly, it is the beginning of the life of its possessors, to bear fruit in the Lord, to God, His ways those of pleasantness and His paths peace, where at last suffering subsides and eternal joy rests on His people (Isaiah 51:11, John 16).

Outside its door (John 10>9,27-28) is the tree, representing the Cross of Christ, who died, the just for the unjust to bring us to God (II Peter 3:18). No one ever enters except in sight of it (Galatians 6:14). Eternal is the praise to Him who is that door (Revelation 9-10,12-13).

NOTES

*1 See

Ancient Words, Modern Deeds Chs. 9, 13.

See:

REASON, REVELATION and the REDEEMER

See -

Deity and Design ... Ch. 8.

	that nothing spins like some silk-worm, the composite criteria of profound utility for a material platform (for without nothing at the start, you need what is systematically adequate to be ALWAYS present, either free and ultimate, being God, or as coded subordinate operative, always delimited, in a cause-free universe, which means one in which language utilises causation and argument dispenses with it, while deploying it to make its points - for here 'confusion has its masterpiece'),
	that the something which nothing hypothetically makes conceptualises its notations and laws and modes and interchange reactions amongst its diverse forms and formats, despite this being a stringent contradiction in terms, and thus
	that it makes them investigable by reason on the part of man, who then sees what is in them, as distinct from what is NOT, and derivatively formulates the forms, devises the laws and attests the other marvels of machination which are there in type, principle and foundation,
	that these brilliant material maneouvres then formulate the diverse laws of life, its forms and its formulations, its formats and its diversities of incomparable material brilliance, integrating them into unitary products of multiple task capacities, and generic characteristics,
	and that these in turn create as a byproduct, the mental and spiritual capacities which enable man to have principles by which he can find he errs, and that these in turn enable him to enquire into the configurations of logic: