Chapter 6

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SUMS, SUMMITS and IN SUM

Adding Things Up, and Getting Things Down

Chapter 6

PAIN HAS ITS POINT AND SALVATION HAS ITS POINTER

ALTERNATE MODELS,

OTHER MASTERS, OTHER COSTS

Pangs, Purposeful Prayer and Putting Paid to Spiritual Promiscuity

A Personal Approach for Persons;

and

The Pain of Separation from Source:

Consider pain, and you consider life. WHY is life what it is ? WHERE is the criterion of life ? WHEN can you reach a plane convergent with the call of its Maker ? WHAT is the result when you don't, for you and for the world!

These are simple questions that have basically simple answers. We have after all, considered all of them thoroughly already on this site; but here they are in the special context of pain and suffering. There has indeed been already a whole section on this; but here we are in more summary mode.

What has pain is living. Why live then ? It is because we are made, nothing never having thought us out, and never having made matter with its laws, or the system of causality by which, and in terms of which anything even COULD make anything.

Always something has had to be there; and if it had not been adequate for what is here, then quite simply, what is here would not have come. All talk of chance -creation has logically to start with nothing-creation, or else indicate why ALWAYS there has been something; and all who wish to make that something less than adequate for what has come, talk beside the point. Time plus nothing produces nothing; time plus potential produces what the system involved has as potential. In moving from the potential to the actual, you must first manufacture the potential relevant, its laws, creation capacity to formulate them for transmission, then the activation necessary for such unveiling of the potential; and then, all this done, realise that the potential AND that for which it is the potential, exists only if you have first assumed it there, by smuggled-in ingredients, marvellous in kind, and coming from nowhere.

The slides, logically, are from nothing to anything, from anything to something sufficient, from no systems to co-ordinate systems, from nothing to potential, from potential to actuality, from nothing to activate the whole paraphernalia of creation, to all necessary. You have to have the system, the seed, the transmission stimulus and the deposition dynamic, all coming out of nothing, and coming in synthetic cohesion and operational totality, that is for creation you need creation, whether you have it in bits, and magic, or just plain magic. There is no other logical option.

Thus, each must studiously come from nowhere, invent all the various ingredients FOR the various systems, co-ordinate these, impart information, dissemination and diversification about kind, and then dynamise the dealings. That is only a beginning. The whole principle+particular system of individuation has likewise to be imported; in fact libraries on mathematics would have to be imported, for at each step, and in it, nothing is all that is there till it is put there. System production units are needed of abstruse and imperious kind and character to write that assemblage of commands and call-out readiness, congregation and aggregation involved for example in the DNA, life-support system. It needs its own basis. From nothing you get nothing. In stages, it is just the same.

On the other hand, in all this, putting it there is called creation. Bypassing it by bits is mere mockery of truth, for then each, system, coherent series of orders, has to have a complete co-ordination with the other, including the causal and logical systems for matter and thought respectively, the information^*1 derivation means and the conceptual co-ordination templates for mutual action.

In fact, all this and far more has been done, and is not being done; and none can discount this. What did it is not what is now doing it; for It is not now happening either in logical scope or empirical sight. What is not now doing it is (our world and its empirical bases) not equipped with such machinery any more than with the machination necessary to construct the machines.

What did it is no more visible in the product than my face is in this writing.

The product and the producer may be one in thought, the one originating and the other originated, but this is by no means to make them of one kind. To invent, to cause to be, is by no means the same, or even similar, to being caused to be. The processes of creation are not those of mere sustenance. Trying to equate these, contrary to all evidence of logic internally and empirical science externally, is mere wilfulness, irrational, incompetent and inconsequential.

That is to the point of truth. However it is very consequential to the point of damnation, since it denies to many the very truth they need (cf. Luke 11:52ff.); and it is most consequential to the regressive development of the irrational in man, which he now uses to escape God, and then uses to invade reason, as if the canons of reason could first be denied, and then utilised. Such is the face when grace is absent, as when disgrace becomes actualised.

If you are going to reason, you have to use its premises; if you don't, then in such a context and contest, to reason to an answer, you have already lost before you begin.

The Eternal Adequacy, which is not one of some options, but necessary, is in English called God. There is no reason to change the name. However, for however long a term has been used, it is best to ensure that all parties know what it means, in any disputation. The term God can be used to mean many things (just as the term 'love' can); but its use to designate the ultimate, supreme and eternal Being is well enough established to make procedural sense.

From this beginning, one can build, as we did in SMR and elsewhere, with TMR giving more detail in specialised settings concerning creation. The gods of naturalism have no go! brings out extensive treatment here, while Deity and Design, Designation and Desire, another set of volumes provides systematic coverage of the area in thematic breadth within the total of this theological and evangelical set of 172 volumes. On the other hand,

LIGHT DWELLS WITH THE LORD'S CHRIST

WHO ANSWERS RIDDLES

AND WHERE HE IS, DARKNESS DEPARTS

provides the ingredient of comprehensiveness and verification breadth, with something of the illumination height that God has so liberally provided, in the same demonstration.

Since God then made matter and life and their conjunction, did He do it by co-operation ? Did He ask man if he would like to be made, or whales, or mosquitoes ? did he consult with magic, or engineer a special sort of nothingness which makes things, though it is not there ? Absurdity it the actual alternative option; and some like the absurd; but it will not help them in the judgment (cf. Romans 1).

Creation by consultation ? Not at all. Man is put here by designation with information, both to run his body and exercise his mind. Any idea of being involved in his set-up situation lacks reality, as much as that of being unaccountable. The thought lacks substance, both procedurally and evidentially. In most cases, it is meaningless. What He did ask was that man declare himself, and he did (Romans 5). Man is here and he has to answer not to nothingness plus smuggled imports, but to God.

Resurgent Life and Insurgent Death

Man has to declare himself, since he is able, can think, will, choose, act, respond, react, evaluate, erect criteria for choice and the like, and reason to defend them ably or otherwise. If he elects to live in a neutral position, then that is a declaration. It amounts to this: I who can think, choose not to do so; and I who can elect preference, elect to prefer its non-election.

That however IS preference. In such a case, you choose to exclude what is inclusive of options, and in so doing, to use your head and thought as a runaway, like a horse leaving a paddock and refusing its limits. You can do this, but not escape self-declaration. Your self here is merely partly numbed, partly inoperative, and you elect to make it so.

If you elect a life without God, then you have a special sort of relationship to pain: that of an alien from the terms of reference for your life. If you are moved instead to walk, work with your Creator, then you will do so either with what you imagine (wrongly) to be He, or else with what you consider (rightly) to be the same. If the former, then there is a special type of pain which is the relevant one, for such a situation and circumstance; and the same is true of the latter: except of course that being differently based relative to reality, the two procedures have very different results.

1) Resurgent Life

Pangs, Purposeful Prayer and Putting Paid to Spiritual Promiscuity

The Elemental in the Ascendant

Let us take first the case where Pangs, Purposeful Prayer and Putting Paid to Spiritual Promiscuity is the topic in view. Here the desire is to know God, follow reason, exercise faith, and being aware of being called, act on it. Pangs are promised: ALL who live in a godly manner WILL suffer persecution, says Paul to Timothy (II Timothy 3:12). Except you take up your cross to follow Christ, He indicated (Luke 14), you CANNOT be His disciple. This implies that it will hurt a lot: for taking up your Cross, based on His doing so, with of course a basic difference, in that it is He who redeems and you who receive His work, nevertheless in type requires a comparison with being exposed to shame, to condemnation by this world, to judgment by it, to deliberate pain from it and to the dust of the journey, since the basis being condemnation as guilty, the way is not going to be splendid in comfort, ease and mere pleasure.

Pain therefore, in this special case, will and must first of all be co-ordinate with community rejection - perhaps not all of the community, but large sections of it. You will interfere with their peace of mind, whether they admit this or not, and will not be welcome unless you are to be used by them for their elevation, and this normally through illicit modes of co-operation, not to say confirmation. You can hate God or this world, James indicates (4:4); but you CANNOT do both since there is a contradiction in terms in view. The 'hatred' as you see from Luke 14:26, does not have to involve a deliberate or determinate emotion, but a ranking outside the peak, and inside the lowland; a derogation from honour in comparison with Christ strong enough to be allied to 'hatred' as a formulation.

Pain will come from lost opportunities in work, in society, in fame, in name, from discrimination and in fellowship. On the other hand, depending on the case, there will be some fellowship with the people of the Lord, though the State may make this exceedingly dangerous; and there will be more pain from false brethren, often but not always in charge of large churches which appeal to creature comfort of mind or body or spirit, and who will act diligently (but not always consciously) to confuse the issue.

There may be murder, injury, defamation, slander, and there will be hypocrisy, since the admiration of holiness, provided it is in name only, is one of the desires of this world; and as to what exposes the difference between artificial hypocrisy (as Christ did so vehemently as seen in Matthew 23), and actual nearness to God, this tends to be treated with eruptive force. One thing the criminal mind does not desire, in the search for example of company books by an accountant, is that he actually does his job.

The more things are exposed, the greater the peril to pretence, which is this world's major form of religion when it admits to any (cf. Errors ); and thus Christians have often, in millions, been burned by the furious, torn by the spurious, or excluded by the incandescent blazing from hell, and sundered with the sword. Since attack is often used to defend, Christians may also be accused of the very things the godless desire, so taking the taint of their oppressors, without having it, while the evil belligerents, on the other hand, by shiftless words seek to avoid it by wrongly attributing it to Christians. As to these, they may be individuals, societies, groups, nations, empires, State governments or learned societies, specialising in the specious.

This having been said, however, we must face the fact that the Christian, for all the devil's lack of desire for them (except to spoil or foil them), has a fellowship with God which is better than pleasure, and which, though fearfully testing, is wonderfully wrought. This is living in truth without deception, amid worship on statable grounds; and hence it has the tang of truth to resound through the caverns of life. It involves a deliverance from collapse, an enablement of continuation, perseverance, an encouragement in life, a vitality in living, a gladness of heart, and a purging from spiritual pollution, not only at the outset, but in the onset, which is a thing this world cannot even understand. Its reward is spiritual, its meaning is the same; and its domain is that of the Spirit of God.

Yet it is by no means an unverbalisable something: for the WORD OF GOD, as shown in SMR, is a decisively clear basis, and test, and formulation, and ground of function. This, as there exhibited, the sole authorised, written word from God Almighty to man, may be negated or abated, synthesised with poison, or set on some distant horizon, it may be beaten out into little unattached bits, or melted into amalgams of various kinds, all poisonous; but whatever is done to it, it remains, its message, not psychic massage but truth, as determined and resolute, invariant and certain as God is (I Peter 1, II Peter 1, I Corinthians 2:9ff., Matthew 5:17-20): and it is so the point that the smallest decline from it with teaching in that vein is a way to become the least, while the smallest particle rightly taught and lived is the way to greatness. The word of God being His, it is an arrogance of presumption bordering on the suicidal, to dare to touch it, except with the hands of love and the submission of heart which in parallel with its ineluctable truth makes for a harmony from heaven itself, built upon this earth.

It is glorious in detail; and vast, even prodigious in import.

It is a love story, to be sure, since it is founded on the God who IS love (I John 4:7ff.); and what it designates for God, from God, is a life of realism; for it is founded on the source and only possible definition of truth (I John speaks at length on this topic - the absolute God, unchangeable, whose word is truth, and constitutes its basis). It is a parental production; for becoming a child of God finds the nascency for all parenthood, and the tenderness which it fosters. Here is the inscrutable made beautiful: and not in word only, but in the living Word, incarnate definitively once for all time (Hebrews 1, Revelation 5, 20-22).

As to Him, the Saviour, it is not as if it were incomprehensible, for in Him, deity has become operative in the form of man, the form of deity being temporarily put aside (Philippians 2), till man, as many as received Him, might inhabit eternity with wit and wisdom, carried there by what this, God as man, did. In Him, operative in the form of deity, with infinite wisdom, the only begotten Son became operative as and with Deity, the trinity in exposition, so forming a liaison covered by omnipotence (John 10:27-28, Ephesians 1:19), sealed by His own Spirit (Ephesians 1:5), inestimable in height, glorious in depth, reaching towards any in breadth (Romans 5:18), entering those who entered into its domain through that simple door which the incarnation made so plain.

The door, it is Christ Himself, but you never enter a door unless you believe it is there, and in entering, you desire what it portends! This is glory, with Him, as adopted children of God (Ephesians 1:5,11), the gory as the case may require on the way, in an integrity the gift of the God who alone can make the heart clean (Titus 2-3), the will unwayward (II Corinthians 5:17ff. cf. 26:39), the light of incalculable brilliance (John 8, 9), and the pathway one of holiness (Isaiah 35, I Thessalonians 5).

Thus pain and suffering have special domains, and are not merely general. There is no general person: each is for the true God or not, lives with Him, or does not, desires Him above all or does not, seeks hard and strives with love, rejoicing in the truth, to obey Him, or does otherwise.

If one is in this Christian category, then

pain has the meanings relevant to this, whether

	to purify, purge, perform amid adversaries and special adversities,
	to be taught speedily,
	to learn adroitly as for a commando-course,
	to have self-control in order to seek effectively to be fruitful for God,
	to show the love of God by the suffering borne readily, or
	to grow in grace by realisation of error and instruction in righteousness, fortified by the necessity of bypassing words as separable into a mere words idea, and attending translation courses in the presence of the Lord, that incomparable Teacher (Matthew 23:8-10), on putting words into deeds (James 2:20)!

Faith without works is as dead as words without deeds. In the power of God, where the Lord is known and met, as shown in the preceding Chapters, then it is impossible not to act, to learn and to delight in Him, however hard the path and great the test. The pain comes in the interim, as it IS BEING DONE!

That is the Master. The option is open to follow folly instead (cf. Proverbs 1, 8).

Thus there are other masters than the Master (each with his domain: Isaiah 26:13, not by any accident, follows on from 26:1-3), these being verbal substitutes with their own spiritual pseudo-dynamic (cf. Matthew 24:24). For these. there are their various and substantial costs: and all writhing in a sort of serpentine insalubrity, there is pain incalculable, as if one should bang a boil upon sharpened steel.

There for the world as one whole, the position becomes more and more painfully clear. There are species of ingredients, types of false model, of intractable false masters, partly imagined and partly demonic (cf. Revelation 16), which infect the fallen frame of man; and except he repent, he is as one in a complex series of swirling whirl-pools, in a sort of oceanic anti-splendour, majesty twisted into resurgent ruin.

Each has its costs; the complexity of many have often synthetic costs, as they immerse further down with dealings in the deep. The cost of simplicity in truth, it is salvation. There you take up your cross instead of being at cross-purposes with God, a thing of a painful order of shame, whatever the burden of pleasure it may offer.

Thus pain is not something which is to be "explained" by a false model, as if to make all mankind one. There is a level of overall pain, but there is a highly special and specific level also, as for example there is in being in the Army or the Navy or the Air Force; except that in this case, it is not a matter of types of procedure in doing the same thing, but instead, ways of doing completely contrary things, however much resemblances may appear at the periphery (as in a scooter with two wheels, and a small aircraft with two wheels). I

n this comparison, therefore, that of the absolute difference and differentiation of the realms, that in Christ and not in Christ, in that the difference involves the One who is infinite in His salvation as ordered, organised and uniquely obtained (Galatians 6:14, II Corinthians 11), there is a cleavage than that between different species: it is like that between diverse phyla, at the very foundation of life. Indeed, the Bible speaks of the 'old man' and the 'new man' in precisely this manner (Colossians 1:27 with 3:9ff., and Ephesians 4:22ff.).

The pain and pangs of being without God, who made us, are of course derivative from this astoundingly obvious and utterly deranging fact. It is like putting a computer system in the hands of a babe, to live without Him, whatever remnants of what might have been, should remain. Those of living on His own charter and basis in Christ, for and with Him, in THIS world are equally clear, and testified constantly in the Bible, as in life.

There is no 'problem' in the understanding of pain, since all is readily explicable; but problem there often is, assuredly in bearing it! In seeking the impossible, for the flesh, it is only good of the Lord to provide the power for which nothing of His counsel is impossible (Luke 1:37, II Corinthians 12:9). He does indeed have 'witty inventions', knowledgeable agility and illimitable ability, which is only one reason why His presence is so overwhelmingly delightful, a gift of truth, a monument to felicity, where pleasure may result, but is spurned in comparison with the love which, sui generis, holds the domain in place, that of the kingdom of heaven.

But bearing it ?

That is no minimal test, the plain of pain. Sometimes it may awaken the heart to search and to seek God, and at other times, some, wavering into wantonry, may be enlivened to curse the source of their animus and animation. That resembles the case in Christ's parable of the seed and the soil, where the ground was too shallow for the seed to have substantial root, the heart not being broken into a repentance not to be repented of, but resistant to the end. It shrivels in the heat, accordingly (Matthew 13:20-21).

Results flow of course, from all these things; but equally, for the Christian, they are not pseudo-mechanical, but personal, as Job so eloquently shows in the entire episode and its point. Pain can test righteousness or appal pretence; it can testify of love or be prelude to curse. It has many offices, but when you know the source of it, it has no more problems, except the challenge of accepting your sort of pain in the way most effective for your Lord. This is nurtured by His word, aided by His Holy Spirit, and has little or no relationship; with what is borne without Him; just as a plane without petrol or fuel, or runway, heavily laden and large in size, has little or no operational relationship with one in the air! (cf. Ephesians 2:6).

2) Insurgent Death

Then we come to the other special area and arena. What of this world in general, as designated NOT of the Lord in its heart (John 14:30, I John 5), but rather a sphere in secession from the Lord who made it ? What special mode of pain is there for this ? of suffering, and of type of psychic sundering, sequence or situation ? It has numbers of variables, and these have something more in common since all lack the operational felicity of what is infinite, which is nevertheless needed for human life; but at that there are sub-categories.

Elements in Decline

Emergent Agonies, The Emergent Pseudo-Church,

a Submersible Decadence and a Subversive Culture:

This is not All, nor any Excuse.

Thus when God is NOT made the centre of attention, the criterion of living, the source of commandments and the Lord of life, then life languishes. It may become a resource, like inherited capital, which had been abused, distorted, aborted, or for a time enjoyed in a benumbed sort of way, far below its capacities, capabilities and heights of constitution.

In the individual, it becomes almost like a thing of chance, because the purpose and principles being ignored, there is no way in which there can be a deft derivation for it: as if one took an exquisite motor vehicle and insisted on driving it over craggy mountains without track. There are ... challenges, opportunities for heroism, courage; but in the end, it does not fit the case. There is a possible combination of courage and determination, talk and intention but it merely allows an airliner, if you will, to taxi along the ground. It is vain and often vainglorious as it speaks volubly of the air, without flying. Such is the way of godless philosophy, always in controversy because ill-founded (Romans 1:17ff.).

A thing of chance then, for the ungodly way ? This is so, if rightly understood: in the sense only that it has no proper supervision and stature, provision and place, being dispossessed of Deity, its Creator. Thus it meets what is not fitting and moves where it is not apt. It may hunger for food, money, praise or gain, comfort or contentment, vengeance or glory, and this the more, and superficially get it; but there is a hollow within, as it has forsaken the actual glory behind life. It may seek such glory illicitly, in proud or spurious efforts to replace the reality; and this is the explanation of much of this world's militant religions. They seek this world. They are intoxicated with illicit desire, and have a lust in the thrust of their desire for glory, where it may not be obtained. Hence violence adds to vileness, and the earth only writhes the more. These religions may be mystically secular or profanely sacred; but the result is in much the same.

The elements of human pathology, without the God of all grace, so far from being inexplicable, would be amazing were they absent! What then of the desire of the abstracted heart ? It may become simply sallow, but it may react into aggressive force. Its ways are unstable.

It may be mortified and flash in anger; but there are no rules for fools (Psalm 14:1), except what they make up. In other words, as Psalm 1 announces, this way is like the chaff which the wind blows. Is it so even for those in simple ignorance of God ? This however is partly a false designation, since there is nothing simple about ignorance of Him as in Romans 1-3! Moreover, while there are degrees of besottedness with nature and false gods, yet a key in an intricate lock is one thing, and many bashes at the keyhole are decidedly another. When the lock is that of God, the key is vital (John14:6). The Maker of life knows with what He deals.

In other words, life without God is subjected to what it is not subject to, in procedure but not in principle; and it is not subject to Him for whom it is subjectible, being His subject; and hence is intrinsically demeaned. It is not that it is absurd, such life, but this way in itself, is a distortion, contortion and abortion of life, and as to pathology, becomes in this indeed, the height of absurdity. That has nothing to do with life as made, and available; but only with life as detachable by will, but not in essence. The very thought of it is absurd. Yet God has made freedom for love to become shove, the free grace towards Him to become the disgrace far from Him, for no good reason.

Some philosophers mistake the disease for what bears it, as if to call leprosy absurd, rather than horrendous disfigurement; and this merely complicates the position, making the sin of man the would-be arbiter of life, instead of the recipient of its necessary cure from the only source capable of it, its Maker.

This entire world, indeed, taken as a pulsing unit, but now with special attention to its major grouping outside the God of creation and salvation, becomes a recipient in principle not only of the pangs of misuse, the agonies of abuse, the contrivances of deceit and the waverings of disappointed ambition, as now this and now the other form of fraud seeks to demonstrate its superiority (as if all students failing, selectively, became Lecturers), but of the institutionalisation of fraud. The UN is a perfect case, mouthing morals from no rational base, selecting what it wants and pretending it relates to reality, not desire. Such froth confuses confusion till it becomes the maestro in charge of the thoughts of many which, had they retained some little common sense, might have done far better; but now are they bewitched by this secondary infection.

More than this, false churches, as so often foretold (cf. Matthew 24, I Timothy 4, II Timothy 3-4, II Peter 2, Revelation 2-3, Jeremiah 23), add a voice of witless authority, taking the word of the living God, like a child taking a nuclear power station, and changing it to taste. This they do often by contradiction, while appealing to the seduced to follow them, where and as it goes, to its own theological destiny amid delirium: man speaking for God without acknowledgement of the imposture (as in II Corinthians 11).

Such is the Emergent Church^*2, which would be Protestant and Romanist, Biblical and Liberal, and anything else that some might want, so that in an array of mutual contradictory allegiances, its actual vacuity might have a name! Its name is confusion; and it submerges with the submersible world, a submarine source of subversion. Culture acclaims it; politicians name it; it is convenient, it is a significant step toward the second beast of Revelation 13, the one which decides to make the religious bit a real winner, by planning and providing it formally, officially, and in the end, by compulsion. China has already shown the way in its Three Self Church, its specially protected, State nurtured, atheism-led institution of horror. Here in part is a prototype of what is to be. In the end, what is desired in religion by the authorities stomping in power as their privilege, will be compulsory for all, like other imperial things of the past.

Such a case was that of Imperial Rome, where the Emperor had to be worshipped. The famous case of Polycarp shows just how this works out, the venerable saint in his old age becoming quite willing, in a peaceable and friendly way, to suffer death, rather than worship the Emperor. He in fact declared that he could not so speak against his so faithful Lord whom he had known as such for so long, but that death was perfectly acceptable if so desired by the authors of State law!

It is... as Hitler and Stalin and Mao knew, convenient to have any forms of religion directly controlled, especially if they touch the integrity of the pollution (that is the functional realities of its pollution) of the State. Since man IS religious, coming from God and always needing Him, and the denial of religion is largely what ended the USSR, thus even the limited spiritual intelligence of those who deny the God of creation and salvation, can and will see that you had better ... THIS time ... make it official and controlled.

Many are the ingredients in pain. Much is the cause of sorrow, both for the race and the individual, for societies and their leaders, for the misled and the confused. Great is the suffering for truth, whether in mind or body, society or profession, sawn-off fellowship or insidious, sinuous slander. Vast is the peak of enterprise, for the kingdom of heaven, and soaring the eminences to be taken, as one seeks to effect the will of God with grace, patience and spiritual savour, for the Saviour. These things are in one arena of pain, with glory; but there is that other one. WHat of it ?

The pangs and pains of all of these combinations and permutations of pollution and loud, proud talk, denials of demonstrable reality (as in organic evolution cf. SMR pp.140ff., and above references to naturalism), assertions of demonstrable myth (cf. Secular Myths and Sacred Truth), are of their own kind, sui generis. There are here so many layers of deceit and deception, rejection and irrationalism, irrationally argued for, and against the nature of man, that his nurture becoming disfigurement, his whole civilisation is to become racked with a ruin first of all psychic, then physical, mental, moral, spiritual and its aches like arthritis of the body, will be sudden, variable and complex.

There is nothing in the least difficult to understand in all of this, concerning the nature of suffering, once you see its sources and the misuse of resources, its effects in spreading circles, like ripples in a lake where a stone is thrown, or vortices from suction in the ocean, where a vast liner sinks; but it is most difficult for this world and those of its citizens who are denizens of darkness by design, desire and blindness carefully nurtured (cf. Matthew 13:15ff.), to endure. When they also curse the God whom they bypass, verbally, notionally, psychically or morally, then there is a new type of spiritual cancer, colonising throughout the nations, and it all proceeds, with reminders of judgment even from the merciful God, that it becomes inextricably intermingled with ruin, hatred, boasting, roasting, toasting, hatred, contempt and contemptibility that it writhes like an angry sea. In this, there is no rest.

NOTES

Information does not empirically compose itself. How could it since it involves systematic production of perspective connotations encompassed in directive conceptual condensates, co-ordinated in overall systematic operational modes to be received by what operates on the same bases for apprehension-comprehension. It is a system of order and composition, mentality and experimental uniqueness, for which intelligence is merely one of the prerequisites, both to send and to receive, to initiate and in due order, for man to comprehend.

For such reasons, it is never found to be forged and formatted without intelligence, or to 'arise', to use the non-rational substitute for thought so popular in those who try to explain thought without using it.

The Desire of the Nations ... EPILOGUE,

Little Things Ch. 3 (esp. *3),
Beauty of Holiness Ch.    4,
Dancers ... and Answers Chs.   3, 5,
Jesus Christ, Defaced, Unfazed: Barrister of Bliss Ch. 4,
Thy Word is Wonderful Ch.    5

The desire to get something from nothing, a type of spiritual theft when it comes to man's liability to God, who to make the folly worse, is liberal to the point of love and merciful to the point of marvel, is allied closely to this field. Here in view is the illicit procedure to obtain modes without machination, thought without thinkers and cause without anything to do it. Irrationality is merely an exercise, when not simple lunacy as in those mentally afflicted, and for what ? It is one to use what is ineffective to show what is not productive in seeking to account for what is.

An informative article on the same is to be found in Israel, My Glory, September-October 2007. This in turn relates to Becoming Conversant With the Emerging Church by D.A. Carson and The Emerging Church by Dan Kimball.