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CHAPTER TWO

THE IRRESOLVABLE INTRICACIES OF THE UNREDEEMED

AND THE SINGULAR RESOLUTION OF SALVATION

IRRESOLVABLE INTRICACIES

In this Chapter, it is not our desire to review and rehearse what has been shown often enough before, but to select and contrast, to expose and express certain elements in their jointness and impact.

Thus in History,  Review and Overview Ch. 5 we lined up some of the features and foci found in, associated with or exhibited by the visible creation.

It is all or nothing. It is not only

 irreducible complexity, but

indivisible integrity,

indissoluble co-operation,

inter-and intra-systematic proliferation,

coherence of logic and symbolic notation with
executive receptors, skilled to catch meaning and execute orders, 

continuity of sequence from

connotation, to denotation, to implementation,

in a series of systematics incomprehensible except in totality.

(Indeed see SMR pp. 332Gff., Stepping Out for Christ Ch. 9, Repent or Perish Ch. 7, in End-notes,  for further considerations!  See The Bible ... Ch. 4 - 5, especially the later, on Perspicuity, another feature and Bewilderment ... Beauty ... Ch. 3. on Exuberance, a further one again.)

To this was added another dimension of reality.

What we are facing then, is not only all the above. It is also directional dynamic with integral meaning, once exceedingly fast-moving, now long arrested. As well have spare tyres and spanners and gear levers in incomprehensible confusion lying about, as think of this or that chemical as if this were at all to the point. The electrons have their partitions and procedures; the atoms likewise; as do the molecules; the compounds are characterisable; the genes have their task and the DNA its blueprint. Each is a construction. Each has required the art of the artifice and the power for the presentation. ALL require a totality of systematisation to render coherent their interaction, univocal their meaning and practical their interaction

All this may be seen in its setting there. Again, in Bewilderment ... or the Beauty of Christ's Holiness Ch. 3, we find with references and background the singular and undeviating testimonies of

 PERSPICUITY and

EXUBERANCE.

The latter is treated in that same Ch. 3, and the former in The Bible ... The Doctrine of Deity  Ch.  5,

To all this, further extension is made in The Vitality, the Perspicuity and the Wisdom of the God of Creation and Redemption Ch. 1, summed in an end-note as follows.

Looking at the evidence of life and its sub-sectors therefore, certain features may now be noted.  In addition  to  irreducible complexity, there is:

indivisible integrity,

indissoluble co-operation,

inter-and intra-systematic proliferation,

coherence of logic and symbolic notation with
executive receptors, skilled to catch meaning and execute orders, 

continuity of sequence from
connotation, to denotation, to implementation,

demarcation in a series of systematics
incomprehensible except in totality,
meaningful in comprehensiveness,
in part arraignable by will.

 To these, from Glory, Vainglory and Goodness, Ch. 1,  we add

physical, ethical, moral, aesthetic,
discursive, ruminative, intellectually integrative,
spiritually imaginative and
metaphysically cohesive unity of perspective, operation and concentration,

and

potential for unitary understanding
explicative of all,
derived from the summit of experience and
comprehension in the Creator.

This is not only a matter of the penetrability of creation by intellectual conceptions and logical address, so that its laws, rules and ways may, being conceptual in origin, respond to conceptual analysis, but the resolution of what otherwise, on any other foundation, is inexplicable chatter of insurgent rationality, but here necessary results of divine creation of the God who made us in His image.

With those come:

synthetic integrality,

linguistic command and now with other components of the presentation,

implacable vitality.

These are 12 fields of attestation, part of the fulfilment of the definition of design, and so vast in scope as to constitute an amplitude past measure.

Considering, for  example, design as what is below, we are over-abundantly supplied with exemplification and exhibition of it. It is definable as

	that assimilation of numerous complexities into integrality,
	that solution to numerous procedural problems with ingenuity of mode not to be found per se in the constituent materials,
	that subsumption of multiplied processes to ordered, salient and sequentially sustained results, whether for comprehension as in art, or action as in engineering, with overall meaning for a stateable whole.

These things, features of design, creation, cohesion, complementarity, explicability, consequences of cogency as in SMR, and exhibits of reality as in TMR, attestations of the mind of the Maker and the collation of the created minds of mankind, then are not our current interest, as such, but their extension more  amply into other fields, with emphasis on contrast.

Now it seems good to extend this type of review by looking at

The Irresolvable Intricacy of the Unredeemed, the Singular Resolution of Salvation and the Essential Simplicity of the Gospel Answer to the otherwise unrequited problems of  a fallen creation. 
 

IRRESOLVABLE INTRICACIES OF THE UNREDEEMED

As introduction, so that we might the more speedily approach our topic,  there follows below an excerpt from Calibrating Myths ... and Keeping Faith Ch. 6. Elements may be checked there as desired, in context.

WORKS and WORKS of the ONE are INTEGRAL and AGREE

 His works and His words are consonant; we are part of His works IN ESSENCE. He is One, not two members of a system which overarches both, which would imply a mere creature. We speak of the Creator, not some character of the mind. HE is the topic, not some device of thought, undisciplined by reality, and the certainties which follow from it. To take an extreme case for easier impact: If God were at war with Himself, evacuation of Himself would be the result; and since He has always known what He would be, He would never have lived. To live would be to die. To exist would be to cease! Hence the creation would not, and could not occur. But it did.  End of road.

 

Again, evacuation of Himself implies change, which implies that He was not always what He would be, or could not find out what He might be, or had to experiment to ascertain what could be, so being deficient in knowledge, the now constantly excluded case of a god with potential, existing in a system, a mere construction of anthropomorphism: not the necessity of logic, which using minimal requirements, cannot be satisfied with less than His singular, unique, before creation existence, unchanging and assured, knowing all things. In this, He is found conducting all things from the established certainties of what He is, without flicker or diversion (cf. James  1:17), having all power, all knowledge and embracing all that is with His own power, able to obliterate at will, knowing all from the first, including the last, excluded by nothing far less, His own making.

 

Further, such a condition of ‘divine growth’ in knowledge, would imply once more the potential implant, hence the implanter, and  so the result that the object under discussion has ceased to be God,  and is a mere creation of the mind, in sharp contrariety to the necessities of the case, the mind wandering from its course. In other words, we would not in such a case as this, be talking of God at all, but of some mental construct of our own, in defiance of all reason. 

 

Our causation is simply causation derived from His own, adapted to internality in systematics. This naturally does not exclude the supernatural. He can intrude at will, and we can operate in ANY sort of causality to ascertain causes, as able, and with the attestation of all data, including our own construction and ways. If God intrudes at will, it is as child can in a model railway: it does nothing to destroy the system, but may actually preserve it. The concept indeed of mere system is merely partial, for the personal can always – if able to do anything – directly relate to and communicate with the personal in any realm; and when ALL realms are under the unitary control of ONE GOD, then the concept of alienated principles dissonant and divisive, exclusive and misdirective, is merely a non sequitur on the one hand, and a dismissal of ANY sort of causality on the other.

 

This dismissal, in the level of explanatory research, as shown in SMR Ch. 3, and noted above, means no words and no communication, no thought and nothing to be said by any concerned. The intrusion into the train system is part of having it under control; the relevance of the child’s causation and the engineer’s causation are both on one plane, since otherwise the engineer COULD not act on the causation involved, having made it inert to His own. This simply illustrates the principle.

 

That would, moreover, deny Him control by His own action in the communicative realm, which is merely another way of saying that He is acting to destroy His omnipotence, which of course would be change it , which is excluded qua change. It would also mean that He would be immersed, for WHATEVER reason, in fact, in a situation with phases beyond His control, exclusive of His own operation within it, and hence would deny what He is, a mere passing delusion of thought in place of actual necessities.

 

One of the ways in which the Lord may use His control, make His incumbency apparent, is by personal approach, person to person action according to the mutual causation, diverse but not divergent, instituted, the realms cognate and co-operating, mutually intelligible in appropriate action. This interpersonal oversight, one of the oversights of the entire system, series and creation, involves a coherence of the concepts where conscious rationality is involved, to enable it. He directly therefore operates with His causative action within our own, which in turn involves all the other kinds or sub-categories, whether psychological, material, ideational or other. (Cf. Christ Jesus: the Wisdom and the Power of God Ch. 7, SMR pp.  348ff..) 

 

THE MANY FIELDS THAT CONTRIBUTE FREEDOM,
IMPOSSIBLE WITHOUT GOD

IN VIGOROUS COMMERCE WITH MAN 

For this reason, it is not the case that we are encased in a system, merely incorporated in one, which in turn has its own open door to God. How open will be considered a little later! It is indeed interesting as presented in detail elsewhere, that the minimum necessary requirements of reason for FREEDOM for man - and hence to cover guilt on the one hand, and the awareness of decision and direct, indirect or synthetic devices to avoid what is known to be right, or believed to be so, or to avoid it, void it or bypass it: are four fold.

 

1)    First there must be a supernatural provision, or presentability, of what is other than what any one of us IS! Otherwise, by psychological compulsion, biological exclusion, mental impulsion: indeed by ANY of our actual ingredients, qualities or conditions, or any combination of them, integration of them, design totality of them, however it be conceived or realised in particular, we are LIMITED to what we are.

For freedom, we have to be able to be OTHER than what we are. Any impulsion or movement or this or that way, without the super-nature provision, the available alternative: this is merely this or that expression of what we are, and hence does not provide freedom.  Freedom to do what you will is only part; to be free, to induce guilt or joy, rationally you need  to have access to what YOU ARE NOT.

2)   Secondly,   there has to be for this purpose, the supernatural provider of the U 2, the other you, of the alternative which alone could be instrumental in giving you freedom, avoiding the mere continuance with, in and through what you are.

3)   Thirdly,   there has to be the action of this supernatural provider, since otherwise YOU will be filtering and handling, operating the levers according to YOU, and it is this same old you which will be determinative; and being only what it is, you cannot escape to liberty from the life that is your own. You are yourself. That is all. Your decision determines that you remain so, according to what you are.

4)   This same action of the Supernatural Provider of the U 2, for you, must be loving. If not, and it were merely a matter of manipulation, even if for good,  as He defines and constitutes it, still it would not be LIBERTY which you had, merely power acting on you. You would be a manipulee. ONLY when the motive for action is not to satisfy desire on the one changing you, but to implement liberty for you where it is to be found, do you become free.

 

Yet how would this occur, this change which implies and permits liberty ? It is and cannot be the mere operation of your own  will (as, in fact, the Bible emphatically announces in John 15:16, John 1:12-14, Romans 9:16, and here as always, it meets the case, never varies from truth, always covers every situation, meets any need, stands because it CANNOT fall,  as science constantly does in much, over the generations of its action!). It would then need to be the action of ONE WHO KNOWS ALL, can make no mistakes, FOREKNOWS the one whom He predestinates, so that as Romans 8:29ff. in fact declares, Whom He foreknew, these He predestinated. It goes on: whom He predestinated, He called, justified, glorifies. 

These are the minimal conditions for liberty; and only where the All-knowing God, with All Power, works with All Love, and no manipulation, but does so sovereignly according to His own (stated – I Timothy 2, Colossians 1:19ff.) will, can they be met. NOWHERE else but in the Bible is this found. Further, it must be with a provision for the NEW, the U 2, the “new creation” as II Corinthians 5:17ff., expresses it, to be acceptable for fellowship, since without this, it would merely be liable to, and certain of the failures which NON-KNOWLEDGE of the personal God, as He is, thus personally, requires. (It would be like stumbling in the dark, while trying to do a small, technical surgical operation. Trying is not enough in such a case; you need light!)

  

This slight diversion has brought to us simply once more, the exact cohesion, the all-embracive coherence of biblical truth and reason. Reason can never create it; but it can savour it, and see how it does everything well. Of course from this source, revelation from the divine Being such that man is not available to limit or distort it,  is the very will of God, which no reason could penetrate as to His thought, though it can find minimal features. Of this too, the Bible speaks categorically, and again shows its total coverage, covering things thought of and unthought of, of all (cf. Galatians 1:6-9).

How vast our the provisions for reason from the LOGOS of God who created (Colossians 1:15, John 1:1) and how intricate and numerous are the allied and integral features of that most answerable of all things visible to the caption and definition of design (cf. Deity and Design ... Ch. 2).

How splendid is the majesty, how lowering is its denial, how futile are the expeditions of human thought in defiance as if to detain the ground under one's feet, by holding onto it with wearying fingers, instead of standing on it! (cf. Matthew 7:24ff., I Thessalonians 2:13)!

Let us however reconsider now in its turn, the Irresolvable Intricacy of the Unredeemed.

IRRESOLVABLE INTRICACIES OF THE UNREDEEMED

Everywhere one looks there is intricacy at what might be called the subliminal level. Thus, for example, sight is simple, and its achievements are vast, but underlying there is an organisation astounding in those small orbs and in their correlative equipment in the supervening brain, and this with no small supervision in the mind which savours and considers, concludes and obtrudes into the vast  vigour of the underlying means to that sight.

Specialist Dr Peter Guerney has shown something of the enormous, co-ordinated functionalities behind the facilitation of sight^*1.

If this is spectacular, the Bible is oracular in its similarly distinguished detailed devices with words in the midst of deeds, which correlative in a unitary and available understanding with a facility and indeed felicity heavily reminiscent of the phenomon of, and means for sight.

Whether in the oral or the oracular, the physical or the organic, intricacy is virtually pervasive. You look at flowers as Mendel did, and marvel at the wonder of the order. It goes now far further in the DNA scrutinies and the micro-molecular investigations of supervening directives and commands, and their internal intricacies of operation in a whole new Chapter of conceptual correlation with code and miniaturisation of causally operative machinery (we find for example that even proteins have mini-motors for their folding, their construction, wheels upon wheels as in Ezekiel 1), just as catalysts urge various differentials to occur and fasten, in a welter of interaction towards unification and operation in the normal correlative of command,  creation and purpose.  The result enshrines the purpose. It is often found be seeing what the thing made can do!

What can man do  ? He can think, correlate, intrigue, divest sight of correlative matters, such as hand, gun, coat, pocket, slit to it, mode of deployment, or philosophic principles, moral or amoral or immoral or mordant intentions, even mortal ones, as an individual, family, group, nation, coalition, he can deceive, blight, blame falsely, be baneful, angelic, understanding, sympathetic, empathetic, cruel, harrowing, centre of harassment, unforgiving, noble, discerning, doltish, passionate with vision, impassioned without it, tower in perception of law and mathematics, as often was Einstein (but not always!), be muddled, befuddled, prancingly clear, dictatorial,  meek, self-sacrificial and heedless of danger, a moral marvel receiving blight in order to save someone or something from evil.

He can do much.

It is as intricate in its manner as often  simple in its conception.  Means are frequently profound, even appallingly complex, contrived, but purposes are found so simple: such as rule the world, be first in your profession, in artificiality of pretence, in deceptive powers, in guile, in vengeance,  feed your family, deceive your employer, gain a great reputation and trade on it, then deceive through it,  overcome evil with good and so on. When darkness is in the heart,  Christ showed, how great is that darkness! (Matthew 6:23). Therefore Paul enjoins, Walk in the light as children of the light! (Ephesians 5:8, I Thessalonians 5:5).

The obscuration of light, of seeing things as they are without intrusion of self-deceptive, or deceiving contortions, without loss of the vision of the purpose for man and for oneself as an item made, which has personality and liberty and responsibility and duty and opportunities galore: this is a spiritual fatality for man. Intricacies unending which psychiatrists may find so appalling as to achieve an abnormal suicide rate, as was once declared, as layer on layer of false ideas, foolish ideals or inane besetting sins ruin an otherwise  delightful building in a human being's mind and spirit, show themselves, only to be distorted further in many cases, by some of the same features in the life and mind of the doctor (Doctor, heal yourself! goes the saw): these sear the soul. Otherwise, they may drug it with apprehension, move it with needless or even  near to meaningless contention, stirred by arrogance, inadequacy, over-compensation, bombast, or tar it with tedium and sourness, even sullen modes impressed by moods.

While many of these things come in parts, at times, man is almost infinitely vulnerable, and given a few  weapons as now, and an inventory of foolish enthusiasms, vengeful aspiration, lustful computations, evil insinuations, the nations collide as if their entire will were stirred by follies all but unimaginable, as many of maturity incite those of juvenility to shoot into the air, foil for despair, or pretence of victory, image of power or noise of futility. As the self-sufficiency of man,  another ploy of deceit which is introduced from the source of that phenomenon, is dashed by tsunamis and the power of man is checked by the splendid spread of radioactive waste when one bombs, there is an increasing stale-mate from stale philosophies of inundated man, immersed in his defiance of his Creator,  and near  to drowned  already, before the finale is even reached, as it soon will be (cf. Luke 21, Answers to Questions Ch. 5, SMR Chs. 8-9).

While then  many and often relatively simple are the aspirations of man,  complex and intricate indeed are the means; and as to the means, they include man himself and the dictator's minions, or the masses of the electors, and where the light that is in them is darkness, how great that is! Naturally, more and more, men's hearts are failing them for fears and anxieties as foretold for this period near to the crescendo of  evil (Luke 21:26) and TV provides the predicted fearful sights in multiplied means (Luke 21:11). Complex too is the equipment as noted, which is used in body to facilitate such complex and often confused muddles of offbeat dreams, obscene desires and mutilative thrusts. Inside its visible intricacies are the ones invisible to the naked eye at the micro-molecular level to which Michael Denton gives such detailed attention in his work, Evolution: A Theory in Crisis. The DNA itself is intricate  to the point that its coherent magnificences of miniaturised commands, symbolic appositions of word and method entwined,  and versatile solutions of pressing problems for such results from such microscopic sources, astounds^*2.

Flowers show the same attention with finesse to detail, the sheer flexibility of means enabling such variations on a mode, in a kind, such address being delivered for such unitary wonders through intricacies of device, layer on layer, like the petals, but here in symbols, product of thought, as these and the implements of their fulfilment are laid together in constant progression and meaning through output, of the symbolic input. You see such subtle variations, such magnificent attention to a pattern of individuality, as if the two concepts were themselves inter-twined, each vying with the other for fulfilment, both astoundingly attested.

Whether then it be in man's thoughts,  elevated or debased, intellectually or morally or both, or in his modes within his own construction to which he makes nil contribution, there is evident an intricacy all but fathomless, but in the intentions, as in the products to the eyes physically, there is frequently a simplicity, a directness, a ready comprehensibility, as one who uses any new discovery, such as electronics, with great simplicity of purpose, but with vast intellectual work underlying it, in enormous intricacy.

Both morally and physically, mentally and mediatively, man has scope for good and evil, for devastation of creation or fulfilment, and without the artificer of his equipment, he is quite naturally so confused, bemused, amused or misused by self-deception, insidious deviations,  vexatious impositions of the spiritually negative, undisciplined and uninformed, he is prone to collision, collapse and relapse.

THE SINGULAR RESOLUTION OF SALVATION

Suddenly, amidst this evil, comes good. Moral magnificence comes in self-sacrificial unitary purpose to protect, to keep, to enable what has vision, what has meaning, what has wonder, as a child... Then it is found to be futile because of some glitch, some misunderstanding; or if not so, then the child grows into a devilish complexity. It is in vain. But if it is not in vain, then the world conscripts him to some useless war, but if it is not useless, then the next one is likely to be. Man is sunk in a pit because he refuses to find the source of his power for simplicity, in the Maker of his complexity, and to seek and discover the purpose of this Creator,  either from the first lights of the creation itself, or from the major source in that meta-DNA marvel, the Bible, where it is all articulated in terms of explicit purpose, so filling up the gaps in the equation, making the mind of man not his betrayer, but to be a resource for discovery of what is most needful of all.

What is this? It is, once again, once you perceive the level of operation, most  simple. It is the answer  to the two most vital questions. Firstly, who is God, what is He like ? and secondly: What does He want ?

Without this,  man is scarcely human,  so that constantly he is seeking, when not jaded into cynicism, to find this, or  moving away from doing so in despair or  fear, or moving into it in mis-fashioned faith, victim of imposition, when he is not actually finding the answers where they are and have been for millenia. That, it is in the Christ who came, the moral magnificence which did not falter, and in the Bible, the carefully entwined source of prophecy concerning Him, not one of which has ever been shown, despite enormous effort, to fail in fulfilment.

When man turns from this, or refuses to learn from it, which answers all questions of reason and evidence with an ease that is a marvel, as truth always is when you know it, and with a conspicuous contrariety from every endeavour to do without God and His own personal resolution of man's personal predicament, he becomes not so much brutish as devilish. Limits passed by, the illimitable depth of the pit of evil, presumption, arrogance,  careless indifference, impassioned turmoil, dead-hearted listlessness (man in decline becomes very complex, like an old car when it hangs  together marginally, so unlike the unblemished product), these arrive and many seeing them, seek merely to survive, morally limp or lordly as the case may be.

With, then, the irresolvable intricacy of the Unredeemed there is the Singular Resolution of Salvation, and the two are as the two sides of a mountain (cf. Dizzy Dashes ... and the Brilliant Harmony of Inevitable Truth Ch. 6). On all sides, just as reason requires it (cf. SMR), and evidence confirms it (cf. TMR and The gods of naturalism have no go!), so verification singles it out, the singular sufficiency to answer all in one mind, one mouth and one simple because apt formulation (cf.

LIGHT DWELLS WITH THE LORD'S CHRIST

WHO ANSWERS RIDDLES AND WHERE HE IS, DARKNESS DEPARTS).

Thus from, one source, one book, from one Person, one Saviour, from one Redeemer whose deeds, if it be possible, speak louder than words, from one resolving remedy which explains all, diagnoses all, gives prognosis for all, provides prophecy for the mind and reason for the soul, explanation for the heart and comfort for the spirit of man, reality to the probing and particularity for the intellectually absorbed, one Bible which meets alone all the pre-conditions of reason and evidence, validity and rationality, test and provides triumph, with one Saviour who did the same in person and in providing that remedy, the price tag written in iron nails and an empty grave, one body of truth, all is met.

Morality thus becomes not a machined and inexplicable substitute for thought, but magnificent in enterprise, sedulous in purpose, total in effectuality; love surges like a waterfall, not a backwater (cf.*), spirit finds its signature writer and freedom its confines that liberate at the last, when it drops the desire to be a god and the folly of evacuating from what it is, but faces all the facts empirically (cf. Predestination and Freewill, in the heptad presentation). Beauty and its power of perception in joint action, finds its basis. Indeed instead of muddle, you have method, and instead of confusion, you have creation, salvation and responsibility. No more is it as stated in Dizzy Dashes ... and the Brilliant Harmony of Inevitable Truth ... Ch. 6, for naturalism, monism, but as shown antithetically also, below.

:

 

What on any naturalistic or monistic ground

	in metaphysics is mere discord (cf. SMR Chs.   3,   10),
	in aesthetics mere mumble (cf. SMR Ch. 5,
	in ethics platitude without meaning (News 19),
	in epistemology mere vacuity (cf. TMR Ch. 5),
	in politics defeatism (cf. Questions and Answers Ch. 7), or else towers built on invisible clouds,
	all reductionist, irrational or both (cf. What is the Chaff to the Wheat Chs.   3 and 4  ),

 

now on the supernatural origin of the regimented and volitional natural,  becomes

	meaningful,
	in essence predictable,
	and assuredly verifiable on the ground of the creator, whose verified word is without inhibition
	exhibiting the fitting conclusion, like a thunder-clap to a murder.

In all things on such a basis, it leaves nothing in the least difficult, whereas on the other model, there is nothing but failure, for there is never explanation for knowledge, existence, division, beauty or morals, but only tired reductionisms, without power, without ground and without the necessary result . It is simple fact that creationism in general, but more specifically biblical creationism with the creator who has acted and declared Himself verifiably in the Bible (cf. SMR Chs. 1-3, 10, 8-9, 5), accounts for everything as nothing else either does or can (cf. Reason, Revelation and the Redeemer).

Now we can, for one way of ordering things, add one more unit. Let us then revert to the list at the outset, and add!

Looking at the evidence of life and its sub-sectors therefore, certain features may now be noted.  In addition  to  irreducible complexity, there is:

indivisible integrity,

indissoluble co-operation,

inter-and intra-systematic proliferation,

coherence of logic and symbolic notation with
executive receptors, skilled to catch meaning and execute orders, 

continuity of sequence from
connotation, to denotation, to implementation,

demarcation in a series of systematics
incomprehensible except in totality,
meaningful in comprehensiveness,
in part arraignable by will.

 To these, from Glory, Vainglory and Goodness, Ch. 1,  we add

physical, ethical, moral, aesthetic,
discursive, ruminative, intellectually integrative,
spiritually imaginative and
metaphysically cohesive unity of perspective, operation and concentration,

and

potential for unitary understanding
explicative of all,
derived from the summit of experience and
comprehension in the Creator.

This is not only a matter of the penetrability of creation by intellectual conceptions and logical address, so that its laws, rules and ways may, being conceptual in origin, respond to conceptual analysis, but the resolution of what otherwise, on any other foundation, is inexplicable chatter of insurgent rationality, but here necessary results of divine creation of the God who made us in His image.

With those come:

synthetic integrality,

linguistic command and now with other components of the presentation,

implacable vitality.

 

 

 Now there is another feature to be noted from History,  Review and Overview Ch. 5.

The path of true reductionism, false to science, of course, is always to ignore what you have got, and to explain what is not there. It is however the essence of the challenge to meet the case as it is, in all of its sequential, symbolic, integral and mutually intimate and pervasively singular procedures, whether in code type, implementation, co-ordination or exuberance of methodology; and to do so in a world which likes energy for construction and time for destruction. The other point about the construction ? it is direction. The third ? something to do as directed. In this world, and by any form of valid logic, the specifications of life parallel the requisites of intelligence with available power.

The result, life, it matches nothing but mind, requires nothing less than something as far beyond mere genius as the heavens above the earth, requisitions an artist, artificer and maker down to the last electron and the least of the biota. Paintings do not paint themselves, Raphaels do not come by omission of the artist, and life is as far beyond these things in what it demands, as a genius beyond a talented toddler.

The perspectives and nuances of art, its undertones and its overtones, its sentiments and its modes of communications to receptors called human beings, who may decide to pretend not to like it as a competitive device, such is their programmatic liberty of will in certain arenas: these do not arise from what does not cognise them; but only in what goes far further than that. It must with enterprise not only appreciate but perform, and not only perform, but meaningfully perform, and activate the executive elements of the body of the artist to ensure that the result actually appears; and that the way in which it does so can be 'read'. Art is merely one facet of life. ALL functions must be accounted for in any reputable endeavour to present its basis.

As soon as one discovers one phase, feature or facet of human life in particular, there are realities within, meanings beyond, there is all the grooming of a thorough-bred horse, all the intestinal reality of a cathedral, the coherence of a great speech, the intricacy of superb mathematics, the intimacies as of love, such is the subtlety and the inter-dimensional as well as intra-dimensional sophistication, as if intelligence were easy, and brilliance a manner of life.

As if ? THIS is the testimony. If someone places a new Boeing 747 on your drive-way, it is not as if it had been built! It is not the nature of life, or logic, to give output without input; and what we see now as the centuries progress, is no more input, but the same residual decrement. In design terms, there is to be found, as Gould emphasises, DECREASING residue. The progress of centuries in this system is the regress of design types. What is needed is simply NOT NATURE. It needs its author.

There is vast loss of the remains of output, one not now to be found, as is natural in creations, which tend to dissipate. As with creation in this world generally, on the part of human participants, this decrease follows the vast effort of bringing things to be; and as that is distanced,  forces work to the detriment of what one has made. All this is precisely as the Bible depicts (Isaiah 51:6 for example), and it is simply anti-scientific to dismiss the enduringly correct, and uniquely present solution, while appealing to the calamitously non-verified imaginations of the heart, which dismiss the eyes and dispense with their testimony.

That is quite literally anti-science, what is biblically called knowledge falsely so-called, one of the chief dimensions of that falsetto spuriousness, which infects much of modern 'science' to its profound detriment and everlasting shame. Do not misunderstand, science has not done this, for on its method as shown in SMR pp. 149ff. and TMR Ch. 1, this is the result: creation is indicated irrevocably by all the criteria of scientific method. It is the work of some who name 'science' as their trade or profession.

Scientific method is clear, and delightfully sure in its results in creation; but since science lives in culture, a pathological culture can even constrain it till the point comes that argument is substituted for admission, non-reality is explained by reductionism and pathetic propositions are constantly presented, which neither logic nor observation ever sanctioned.

In the intimacies of ever-more unravelled marvels in life's visible provisions, we find increasingly that everything provides for something else, and the more we dispense with ignorance, the more simplistic substitutes for empirical observation surge into the farcical.

For centuries now, man in his growing secularistic conceit, sham imaginations and shameful self-fulfilments, mere ferments of disorderly imagination, has tended to under-estimate all of creation, except himself.

What we are facing then, is not only all the above. It is also directional dynamic with integral meaning, once exceedingly fast-moving, now long arrested. As well have spare tyres and spanners and gear levers in incomprehensible confusion lying about, as think of this or that chemical as if this were at all to the point. The electrons have their partitions and procedures; the atoms likewise; as do the molecules; the compounds are characterisable; the genes have their task and the DNA its blueprint. Each is a construction. Each has required the art of the artifice and the power for the presentation. ALL require a totality of systematisation to render coherent their interaction, univocal their meaning and practical their interaction.

This could indeed be summed up as follows:

the cessation of the underlying directional dynamic with integral meaning

Now we add the duplex, in an expanding level of consideration. To the unity of perspective and potential for unitary understandable available to man in creation, there is noted the irresolvable element in any alternative, at diverse levels,  and the singularity of the provision made by God for this purpose, in just exhibition of His necessarily unique powers at all levels. It is found nowhere else, not even in part, not even for reasonable comparison.

IRRESOLVABLE INTRICACIES OF THE UNREDEEMED and

THE SINGULAR RESOLUTION OF SALVATION.

As exhibited constantly, this is not merely physical, organisational, but mental, psychic, moral, aesthetic, dispositional, political, spiritual, and the convulsive substitutes for truth whether chosen vitally or mentally, physically or spiritually, constitute what is increasingly evident as a gallery of horrors, bothers, blithers, blathers and unsuccessful affronts and effronteries.  Like two claws, from above and from below, from reason and from witness, each tending toward the other, then, we have this mutual attestation, and here it is increasingly seen in overview.

Composing this list, we now have:

In addition to irreducible complexity, of famed note,

2) indivisible integrity,

3) indissoluble co-operation,

4) inter-and intra-systematic proliferation,

5) coherence of logic and symbolic notation with
executive receptors, skilled to catch meaning and execute orders, 

6) continuity of sequence from
connotation, to denotation, to implementation,

7) demarcation in a series of systematics
incomprehensible except in totality,
meaningful in comprehensiveness,
in part arraignable by will.

8) physical, ethical, moral, aesthetic,
discursive, ruminative, intellectually integrative,
spiritually imaginative and
metaphysically cohesive unity of perspective, operation and concentration,

9) potential for unitary understanding
explicative of all,
derived from the summit of experience and
comprehension in the Creator.

10) perspicuity

11) exuberance of life and implacable vitality

12) synthetic integrality,

13) linguistic command and now with other components of the presentation,

14) the cessation of the underlying directional dynamic with integral meaning

15) irresolvable intricacies of the unredeemed and
the singular resolution of salvation.

Number 11 has two entries which are not identical, for the thrust into action and exhibition in life, is not the same as the enduring vigour of it: to exhibit freely and to retain vitality are two things, but for this purpose they appear best put together as having one thematic thrust. Points 2 and 13 relate also, but in this case are kept separate, as a synthetic aggregation into unity with declarable functionality is one thing, and a characteristic of being a unity meaningless in specialisation without a master plan, apparent in operation as one, are two different items. The one is operational, the other ontological, whatever the formation procedure.

When one considers

	the ardour of the institution of so much finesse, wit, wonder, charm,
	yes and the curse to disturb the complacency, underline the necessity of holiness and removal of the strut for strutting from under the wing of grounded airplanes that should be soaring aloft in spiritual air (cf. Ephesians 2:6),
	non-victors voluntarily without vision or direction, or company of the sublime, of the Lord, and the coherence, the sheer class of supremacy to be found mentally, spiritually, physically in the underlying character of His works,
	the many meandering without the moral magnificence of His sublimity who came to inhabit one of these models, life as given to and made available discursively for the mind of man, incursively for his spirit:

then it is time to think of the zest in the quest of life, one which is fired by finding,
not by merely minding it.

Ardour missing is often accidie felt, insipidity experienced, like old engines that have no more the spark of life. It is of the Lord, from the Lord, shown by the Lord, and in His sublime sufficiency, it is made available once more to man, when leaving the dirt tracks through the fields, he finds once more the highway of holiness, not in mere feeling, but in regeneration, implantation, spiritual peace with the Lord and the just thrust of responsibility for, through and in Him, being awake to His purposes, and not a slave of one's own.

NOTES

*1

Detail on this point is found in Sparkling  Life ... Ch. 6, *4 as follows.

 

Dr Peter Gurney, a distinguished eye specialist in London, in an article on pp. 92-99 of the Technical Journal of Creation (15(3), late 2001, exposes with faith

Itful and minute specifications, such a detail on the microscopic intricacies, operational mutual dependencies, sub-organic correlations, chemical specifications required even for tears, double usage as in the cornea, with some lens power, cell arrangements for physical results, antibodies, chemical composites to combat infection, brilliant conception and astounding capacities, each point in place and each place with a point, for the human eye that it is all but overwhelming.

The concept of some ill-design, specifically exposed in a recent and notable CD-ROM significantly featuring Dr John Sarfati, is seen this time with overview of actual function, as a testimony to twisting. Here, in "Creation ... a shattering critique of PBS-NOVA 'Evolution' series", the Answers in Genesis Ministries exhibit with no small aplomb, the seemingly sightless sentence passed by critiques of that most astute organ, the human eye. As the fallacious suppositions are exposed and the facts of design necessities considered for maximal functionality and complex series of adaptabilities; and as the alleged alternative option are dismissed as dysfunctional fantasy, on the one hand, and  Dr Gurney's diagrammatic expositions of the eye's structure and function are pondered  on the other; and then the two phases of the matter are seen together, it is most apparent that our definition of design in SMR  is here most abundantly met.

What is true of the body in general is sensationally true of the eye!

That definition ? "Multiplicity of parts, co-ordinated in simplicity of meaning; or layers of comprehensible integration of meaning and function, relative to a use; or the perspective of the whole: this together with mental acuity and intellectual discrimination, displayed in coherent, cumulative interaction with the product, its parts and its use ... such things would be the territory of design." There is more to be seen, but not less on pp. 113-116, the above on p. 115. (See also A Spiritual Potpourri Ch. 6.)

On the eye, see also the last cited work, Ch. 7.

Meanwhile man lumbers ploddingly to try to begin to unravel some of the least components of life, the genome which lies as in much, as one of the physical directors of such operations (cf. News 45, Lord of Life ... Ch.   5, News  166,  News  153, Licence for Liberty Chs.   6,  8, Beauty of Holiness Chs. 7 ,  8,  Spiritual Refreshings ... Ch. 13, Tender Times for Timely Truths Ch.  10, Ancient Words, Modern Deeds Ch.   9 ) - ... But operations ? It is far more than a mere question of how it functions.

In fact, the typologically fixed RE-MAKING of such things, their architectural emplacement, their growth adaptation as various site construction works grow in size or even shape, after birth (and indeed before), the arrival of energy from the culinary factory areas of digestion, adapted to the various engines, cellular and organic, the provision of directional power via bone emplacements, themselves a world of combination, continuity and constant mutual geometric adjustment during growth over years, the copying of information (which does not create itself, since it is a reflection of what is, ordered and organised, and in this case also, a data bank suffused with integral correlation linguistic and directive, for minute and maximal, micro- and macro-function), the copying of director-roles, themselves, all this and far more is inherent in what then must simply function when it IS made.

Function ? But that too is staggeringly complex. The eye article (ocular dissertation, ophthalmological depiction) of Peter Gurney is an excellent illustration of what 'function' means, even in so short but so compressed an article. A world of maintenance and provisions for maintenance then unfolds likewise. One eye specialist once told the author that in his view, the human eye was not meant for much more than 70 years in its design, the term he used, since various things tend to become very vulnerable after that time. In the meantime, as in a highly sophisticated luxury automobile, staggeringly complex and delicately intimate proceedings and procedures team to make eye life pleasant, profoundly competent and what is often complacently received, marvellously stable. The provisions for arrival and dispersal of moisture, including tears, leaves one delighted to see that such psychological needs as crying, such grubby hands in the child's eyes as may arrive at such times, are all provided for with a sensitivity of chemical and architectural products which work in their designated ways, to a marvel.

How long and under what conditions does it go ? As with all design, there is always purpose. Some manufactured goods are MADE for a period, after which, if they continue (like the author's more than 30 year old car - still very comfortable), then it is a thing of some remark! Thus if one may be permitted one more personal eye reference, when one found an eye pressure about the lens nearly 3 times too much, SUDDENLY, some time after a car aerial penetrated the eye (not its matrix, but prodding vigorously into the space between the lid and the eye itself, thus of necessity impacting the eye ball ... like a fist in this case!), there was later some malfunction.

One could still see (a feat which seem to impress the specialist, in view of the huge pressure which built up), but there were oddities of focal length and specificities of changes observable in some circumstances. When laser was considered helpless, drugs were deemed inadequate, and the details of what to the author seemed a horrendously simplistic (but normal) operation to pierce the eyeball and keep it pierced despite all prospective healing efforts, described by the specialist as a generic but non-hi-tech operation: then the woe of the plight appeared. The prospect was dim.

It was, as the specialist conceded, on the basis of all expectation, a matter for piercing or miracle. However, with less than the drugs, put in for some hope, since one medicine was a rather disorienting seeming one, one found in 2 days that the pressure was normal. It stayed so, being checked months later, proceeding from 43 or some such figure in mm of mercury as to pressure, to 15, then the same for both eyes.

In the meantime, the author had communicated with the Creator in the name of Jesus Christ, the Lord. Pianists need hands, authors need eyes, especially on demanding computer situations, with the only office worker oneself! The pleadings with the Maker were answered with the staggeringly sudden and complete remedy of a condition which had been developing for weeks, and demanding action of the compromising character, vulnerable to repeated infection, as described. One doctor deemed it a miracle, the other a minor miracle.

However the author had been careful to establish with the specialist that the only plausible way, short of operation,  to get it better was a miracle. Thus when the restoration came on time, to obviate any operation or even any quandary about one (a failure to have remedy, under such pressure could have led in a comparatively short time to blindness, one was informed), it appeared as the exhibition of the power of the Maker. The living option had made the mechanical one unnecessary. For this, one can only praise the resource for all things at all times, the Redeemer, who never fails, and who, one must add, solves problems with a view to all the information and wisdom which is His; and this time, acted in this way.

It is not a part of this complex and amazing creation, the human eye, to provide in its programmatic base of conceived and coded information, for intrusion of radio antennae of automobiles! Thus the intelligence that made it, the personal and communicating God, acted direct: this is the testimony  on the basis of the evidence. It was even more apparent in the asking room, that preceded this gracious restoration, where one sought from the profound mercy of the Creator of man, this ocular need for the worker in the kingdom of heaven at this time.

More had yet to be written, and in mercy, He acted with grace.

Design, designers and their power and morals: these things are current topics with atomic and genome research moving with all self-assurance into what they are inadequate to control. It is only when the designer is known, that His work can be discerned. It is only when His work is discerned that it can properly be done. Not being on speaking terms with one's employer is most unwise; and with THIS employer, the Maker, in view of His total redemptive provisions for the spirit of man, yes and in the end, his resurrection, is a choice sort of folly. Where love is concerned, there is no other option. Where grace is sought, there is no other effectual source. Where life is in view, there is no other Designer... not one.

See also *2 below.
 
 

*2

See Waiting for  Wonder Appendix. See also Message ... Ch. 7 and Jesus Christ ... Barrister of Bliss Ch. 4.

On the nature and limits of information formation, and its empirical realities,  see Barrister of Bliss Ch. 4.

On the antinomies of deicide efforts, see Deity and Design ... Section 8.