W W W W World Wide Web Witness Inc. Home Page Contents Page for Volume What is New
Design for a Purpose
Axe to Angst
It needs to be realised that much of angst is
Ø that torrid, torturous uncertainty,
Ø that questing, drawn upwards but flying downwards in turmoil,
Ø that desire to know the truth which yet is languid at the thought of it,
Ø like a ‘teen-ager in retreat from life, seeking a buttress to behaviour, not a rock for life.
It is not ambiguity in life, but ambivalence in disposition which lies behind it.
It is rather like a sportsman with a double-barreled shot-gun who, unable to resolve the tension between selecting the right or the left barrel, dithers in questions innumerable, from superstition to myth, from psychic feelings to strategic concepts for hitting his target, and never finding the answer, carts the gun till his shoulder is sore, and speaks of life’s mysteries. Yet he had only to shoot the thing, one way or the other. Both barrels point, after all, in the same direction.
So with life. It is design, of course (cf. Spiritual Refreshings Ch. 13*1, SMR Chs. 1-3, TMR), but it is not merely this. It is design with a purpose. Useless to protest that of course ANY design has a purpose. This is not so. A pattern of possibilities could be created which, in one eventuation, could give a special effect of some intrinsic merit, because the underlying pattern concept behind the creation allowed for this. It is not that this design is the purpose, in such a case, but the option for designs. Certainly, in the absolute case, this is one of them, what one now has; but others equally could be conceived. With total knowledge of course, in the Almighty, nothing is exempted, all is known, nothing is exempted from His eternal analytical, constructive, creative, disposing intellection, imagination and understanding. If it were, He would be a mere contrivance within a system, and so the topic of God would not even be broached.
But what of man himself ? Our designs, through which in significant measure we work, being intensively internally intimate, are effectually correlated, integrated, mutually self-interpretative, marshalling squadrons of significant features for their operational unity, and squadrons more for their interactive facilities, one person with another. In this way, the baser or lower levels not merely unite for the upholding and enabling of the higher, but contribute with a mesh of meaning that makes the whole in the very image of God, able to talk, think, create, ponder, obey, disobey, be lavish or freedom or obsessive in fixation; yet not forced to do so.
Shame is the inward witness of misuse of these capacities, conscience an initial index to their abuse or wise disposition, and the abuse or right use on the part of others, and likewise both attest the responsibility which, being experienced as we proceed, is retrogressive when we have done.
In one sense, the purpose of the design is to outdistance mere design, in designation of personality, meaningful expression in morals, thought, ethics, ideational constructions, architectural ones, emotional ones, friendship expression, and response to the causative nexus in a personal way, towards the God in whose image we exist and have our being. We are designed not to be limited to mere design; but design enables us to assign what we mean, express, implement. Even our spirits have immaterial design (cf. It Bubbles… Ch. 9, Little Things Ch. 5), though initially, liberty is one of the outcomes*2. It must however be realised, once and for all, that design is NOT the same as determined principles and procedure. Freedom can be invested through a design, and many architects labour to give the EXPRESSION of just this freedom, USING design to do so. Design figures out purpose and purpose can use any design to satisfy the criteria of its intention.
It is intelligence which finds the answer in design for the purpose; and with infinite intelligence available, God achieves this with created spirits (see refs. above and SMR pp. 348ff.), effectual in thought and will, but not autonomous, being subject to the Father of spirits, God Himself. Such exhibit themselves in the thought world of man, his spiritual thoughts and connotations, aspirations and understandings. Though prone to error, unlike the material (cf. SMR pp. 25ff.), spirits are also capable of being enabled to move in any designate realm, affixed to any given designed equipment (such as brain) and interpret spiritual things spiritually (cf. Repent or Perish Ch. 7). One of their most fascinating features, in the domain of pathology, is the ability to do damage to their own denotation, esteeming themselves to be other than they are, just as in the Harry Potter series, things are made to move with energies they do not possess, at the other extreme.
God made man of physical materials, adopted for and adapted to design, and of spirit (Genesis 2:7, Amos , Zechariah 12:1, Proverbs 20:27, I Thessalonians 5:23, Isaiah 42:5, 57:15). Whatever is made has to be made with the INTENTION in view, if there is to be effected an organised facility for liberty, and a systematic support for its exercise. You cannot be free to walk, if your leg is broken, to think if your intellect is surfeited with cultural accretions till it has lost all liberty of intellectual architecture, a condition becoming increasingly, as a trend, normal in our societies.
With what intention is man made ? It is that he may glorify God ? Of course, it is that he may realise to the full the wonder of his Maker, the splendour of His mind, the liberty of His Spirit (cf. That Magnificent Rock Ch. 7), the travails of His objectives and the means He has provided; and RESPOND to that. The facility to relate to the Father of spirits was not provided in order that He should not be known, realised or understood (cf. Jeremiah 9:23-24), as if the witless use of reason and the withered antics of mind should be thwarted, as by some ogre intent on exacting from his creation, what he could not provide in himself. God is not so limited; and any being who is, would be a mere creature, receiving from his boss, the fittings of limitation; hence irrelevant to our consideration in this field.
Knowing God: It is not a mere intellectual exercise. Intellect has its reasons, but life is not limited to it. It ministers to life, and life to man, so that the person who has both mind and liberty, may walk in this or that legal system, cultural climate, with more or less hoodwinking by his society, his sin and his self. If the oppressions of pathology of spirit and mind, heart and life are to be deleted, then the person must of necessity, absolute and serene, belong to the God who made him; belonging know Him, and knowing Him walk with Him, not contrary to Him, leading to mere volcanic confusions and profusions, contusions and the dust of philosophy. The purpose is not to make man a god, since this is impossible, he being dependent on birth, facilities, abilities, death, all limitations: rather is it to have him relate to the God who is.
Many in seeking to relate to themselves, society, culture, philosophy or various imagined spiritual premisses, experience angst; for they seek what they do not know, and often do not at all know what they seek; yet beyond all this, being minted from the divine creation, they feel, sense, intuit, experience some measure of thrust to find, to articulate, to experience the divine. At times, naturally enough, mesmerised by pride, pumped by frustration or lured by desire, they seek to find this through or even in themselves, their world or some combination of created things, like a man trying to make a vast forest SPEAK to him, by formulating philosophical naturalism. However the trees in fact cannot speak.
How then is man to relate to himself, his neighbour and his Creator ? It could be by insane competition, as we saw in the last chapter; or it might be in vying hatred, like a smouldering racial situation; and again, it may be with adoring delight in the facilities given, the opportunities created and the door to the knowledge of the Creator of his very self, with all the options, actions and facilities for endeavour which though inadequate in themselves, yet reek of the reality he would have.
But find God ? There is of course an impediment. Since man is empirically visible as a sinning body, afflicted with selfishness, whether highly moral and superior or low in depravities unspeakable, with ambition that seeks height, not service, appearance and not reality, with greed to gain, rather than delight to provide, with warfare as an option instead of thoughtful peace, and enmity rather than friendship in so many ways that it is like watching a stream polluted with industrial waste, just to contemplate the mere surface of his evil afflictions: what then ? Then HOW is he to find the God who made him ?
It is not so difficult. That is because God has taken action for this, as He did in the first instance to provide the created equipment and spirit at all! Yet many find the concept higher than Everest. It is in fact becoming so painfully if vacuously ‘normal’ to act as if God were not there, while even considering what to do about the fact that He is, that one needs to be reminded that the way to find God is by finding what He has provided for such a purpose, just as the gifts to be used in the very search for Him, itself, are also amply provided.
You find God by following the directions. Only one book has these, being both uniquely valid and self-confirmatory (cf. SMR Chs. 1,5,10, TMR Ch. 5, Barbs, Arrows and Balms 6 -7, Repent or Perish Chs. 2, 7); and it is easy to follow.
Yet there is more, for HOW would you follow the directions to God if you feel ashamed, confused and manipulated ? How move your chess pieces if they are all the time, themselves being moved by winds of circumstances that flit about the room ?
TO feel ashamed, however, is no impediment. It is NOT to feel so which is fatal. If a man compares himself with God, in ethics and morality, in goodness of heart and strength of character, there is little hope. Blind to his bindings, he is blasé with his bias. It is when you see the facts about yourself as in the Bible, recognise their accurate depiction, and find that God is AWARE of this, so that HE provides the next step, that you may progress.
What IS this next step ? It is for person to find Person, and in inter-personal action to receive first correction, with repenting of the need for it, then regeneration, being borne into birth that resumes the proper constructed facilities and orientation, inspiration and strength of spirit, by connection to the original Source. In this, the divine initiative is crucial; but the human response is covered in the divine foreknowledge and contemporary reality alike, so that the outcome of the divine love becomes the income of the human spirit. In simple practice, you merely repent and trust in the Surgeon, whose cutting is incisive, and whose operation is radical.
It is useless to try to help Him, as one can imagine. It is beautifully described in Titus:
v “But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior, that having been justified by His grace we should become heirs according to the hope of eternal life. This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.”
Washing your spirit, your life is something done by the Washing Agent, the Holy Spirit, on the basis of the Purchasing Agent, the Redeemer, who, buying up the sins of man with His own life, expended in covering them, then, rose again being innocent, with vitality both irrepressible and irreprovable, so protecting as Shepherd His sheep, His people, His washed and regenerated ones, His children.
Awake and washed, you then walk by trusting in the LIVING GOD. It is to be sure, true that He abides by the Book, for the exceedingly simple reason that He has provided it for our instruction and knowledge. If I, a teacher, instruct a Class and provide in night-time toil a large amount and account of material for the subject, is it so strange that I should actually use MY OWN MATERIAL, designed for this very purpose, distribute it to the Class and act on it ? My sanity would be in doubt if I did not so proceed; or more humanely, my planning would be odd indeed!
We are purpose-built, and the manual tells all about the relevant past, present and future, just as each generation culls more wonder from the word of God, as it is fulfilled to the last, just as it was written from the first. The liberals have done enormous service by showing that given some of the most brilliant of men, their efforts to rubbish the word of God end up themselves mere rubbish, laughable and frequently comic sludge exposed for the duress of the Ages (cf. SMR pp. 68ff., 377ff., 1185ff.). Meanwhile, the word of God simply continues being just, made to order, ordering what is made, imperturbable, undisturbable, the rider on the horse’s back, holding the reins for history.
THE WORD OF PURPOSE, CELESTIALLY PRECEDENT
God made man for Himself, and also in Himself, purposed these things as would be most fitting (and an author seeks to write a book as is most fitting, choosing means, clarifying intentions, and if it be for the Lord, awaiting the dispositions from Him). If there is purpose behind the design, there is also procedure for it. Not in mere ruin did He envisage man and the creation; but in valuable enactment, with remedy as intimately precise in its formulation as creation was in its formation.
Thus, Isaiah 51:16 we have reviewed before (Spiritual Refreshings … Ch. 15). A section is here recalled, though extended and adapted.
Here we find this:
Ø “And I have put My words in your mouth;
Ø I have covered you with the shadow of My hand,
Ø That I may plant the heavens,
Ø Lay the foundations of the earth,
And say to
utterance, intention, design, coverage, control was all formulable and
formulated; and into the mouth of His eternal word (seen of course as in an
incarnate format), He put this in that eternal intimacy which precedes our
limited time with its dimensional characteristics*3 (cf. That Magnificent Rock Ch. 7, SMR pp. S 31-34 including
endnotes). Eternally assigned to Him (Ephesians 1:4, Philippians 2), even
to the mouth of that prototype, promulgator and perfection of
How then could creation occur ? It was only because of redemption, salvation. It would be unthinkable to have the history unplanned, resolutions unforeseen. Thus in Christ was the plan hidden; it was He like an arrow to be sent, first to create before incarnation, and then to save in the format of creation, coming as human, breaking death in justice, showing mercy in love.
It was to be done in that substitute for those to be saved, offered to all, received by many, in Him enabling salvation through His own labour, in Him, that provision for it in love, that other Israel (Isaiah 49:3), statedly hidden in the shadow of the Father’s hand, of whom He said, ‘You are My servant, an Israel in whom I will be glorified.’ Yes, He said more, for again we read, ‘that You should be My salvation to the end of the earth’; and this, ‘I will give you as a covenant to the people’; yes and for that matter, ‘as a light to the Gentiles.’
Is this, could this be the one of whom it is said, “Who is blind but My servant!” (Isaiah 42:19) ? Is this the people of whom God said this (Isaiah 30): in the exasperation of the kindness of God in the depravities of the nation ? Is THIS the prodigy of perfection, is it then the nation ?
Is it that this the is people ? Is the nation not spoken of in this manner:
Ø “Now go, write it before them on a tablet,
And note it on a scroll,
That it may be for time to come,
Forever and ever:
That this is a rebellious people,
Children who will not hear the law of the Lord;
Who say to the seers,
“Do not see,”
And to the prophets,
“Do not prophesy to us right things;
Speak to us smooth things, prophesy deceits.
Get out of the way,
Turn aside from the path,
Cause the Holy One of
To cease from before us.”
“Therefore thus says the Holy One of Israel:
‘Because you despise this word,
And trust in oppression and perversity,
And rely on them,
Therefore this iniquity shall be to you
Like a breach ready to fall,
A bulge in a high wall,
Whose breaking comes suddenly, in an instant.
And He shall break it like the breaking of the potter’s vessel,
Which is broken in pieces;
He shall not spare.
So there shall not be found among its fragments
A shard to take fire from the hearth,
Or to take water from the cistern.’
“For thus says the Lord God, the Holy One of Israel:
“In returning and rest you shall be saved;
In quietness and confidence shall be your strength.”
But you would not,
And you said, ‘No, for we will flee on horses’—
Therefore you shall flee!
And, ‘We will ride on swift horses’—
Therefore those who pursue you shall be swift!”
Is this that people ? Of course not: it is the very nadir of shame, the very criterion of repulsion. Nothing could be further from the Messiah than this.
On the other hand, as to the Messiah, shown in such glorious contrast to ANYTHING and ANYONE that Israel as a mere nation could offer (Isaiah 41:27ff. moving to 42:1ff.!, as also Isaiah 51:19ff. moving to 52:12ff.), HE is not merely sighted, but constitutes the LIGHT for Israel and Gentile alike!
? It is He (42:1) who is the One “in whom My soul
delights!” though statedly none of
v No greater contrast
Ø of light and darkness is conceivable,
Ø of abhorrence and ravishment,
Ø of effectuality and dereliction of duty,
Ø of divine strength and human weakness,
Ø of God’s own prerogatives of salvation (Isaiah 43:10-11) found in this Messiah (Isaiah 53), and man’s detachment, needing amendment,
Ø of sin and purity,
Ø of correlation with culture on earth and radiance with the very light of heaven, unfiltered, untouched, inaccessible to sin, impervious to pollution, in principle, in practice, in performance, in divinity.
THIS is the Israel, the Saviour, constitutive of the covenant (42:6), empathetic with Israel, consolidated with it but not with its sin, indeed declaring salvation from His substitutionary atonement for all who come to Him by faith (Isaiah 53:1,4-6,10), of whom the LORD speaks when He tells us of the sharp sword hidden ready, that is the Messiah’s mouth, in Isaiah 49:3, and in 51:6 of something even more amazing.
It is this. Without this to be incarnated WORD, eternal fellow of God Himself (Zech. 13:7), there would have been no creation. How make what is to be marred, and in what way begin what is but evilly ended, when you know the end from the beginning (cf. Isaiah 46:10, SMR Ch. 1) what is to be done in the end (Isaiah 46:10)!
THEREFORE in Isaiah 51:16 there is this (emphasis added):
Ø “And I have put My words in your mouth;
Ø I have covered you with the shadow of My hand,
Ø That I may plant the heavens,
Ø Lay the foundations of the earth,
And say to
It was so that the earth COULD be created, man made, that God had imparted His word, and His Logos (John 1:1), equal with Himself (John 5:19ff., Philippians 2:1ff., Revelation 5, John 8:58), was thus prepared with eternal knowledge, power, felicity, and this beyond and before all time in eternity where as God He also was (cf. Psalm 45, Hebrews 1). This plan and enduement was a PRE-CONDITION of the very formation of the universe, creation of man and way for history.
What then does this mean ? No WORD, no WORK! No Christ, no creation. No salvation then no institution of man! What, make man, known to be about to sin, and have no plan, no person, no salvation, no remedy ? Inanity may not be limited to man in his sin; but it does not extend to God in His eternity. To imagine this is to disbelieve in God. Let us ponder this a little further from a citation culled from Spiritual Refreshings … Ch. 15.
Without Him (Isaiah 51:6,16, in context 50:4-5, 49:3) -
· the One who DID it, and did not fail, for His people, being likewise
· "a light for the Gentiles" (Isaiah 49:6), though rejected by the nation (49:7),
· the One who in Himself was THE COVENANT (Isaiah 42:6), and
on whom was laid the iniquity of all who were to be healed,
namely those who had believed the report of Him (Isaiah 53:1 - still the issue!): as in Isaiah 53:3-6 ...
· WITHOUT HIM, NOTHING!
This is not too dramatic. As Isaiah 51:16 makes clear, this effective
BUT WITHOUT HIM ?
For Him whose name is prince of peace and everlasting Father, there is necessity in both creation and salvation, and never the former without the latter; and without Him, there is nothing to be made, neither you nor I, neither present nor future, neither heaven nor hell.
Neither nullity nor straggling segments of the disjointed, embroiled in a horrid ruin can clamour for independent existence. Created themes, concepts and topics are awash without Him. Heaven has no place for man without man’s first creation.
Yet with HIM ?
God explicitly states (Isaiah 51:16):
"And I have put My words in Your
I have covered You with the shadow of My hand,
That I may plant the heavens,
Lay the foundations of the earth,
And say to
Here, then, is the "Mine elect in whom My soul delights" (Isaiah 42:1), the sinless substitute of Isaiah 53:10-12,6, the enabler, the doer of the works (42:3ff.); and it is ONLY BECAUSE GOD has put in the MOUTH of His Son, His words (as reflected in John 12:48-50, cf. John 10:30-33) that the HEAVENS WERE PLANTED, OR 'THE FOUNDATIONS OF THE EARTH' LAID (Isaiah 51:16).
Thus in Isaiah 49:3, we read of this same Messiah, in crisply cognate language:
"And He has made My mouth like a sharp sword:
In the shadow of His hand He has hidden Me,
And made Me a polished shaft,
In His quiver He has hidden Me."
It is HE who is to be as a covenant to the people (Isaiah 49:8, cf. 42:6,Matthew 26:28).
It is only through Him, that this plan of salvation being operable, God says to Zion, "You are My people!" (Isaiah 51:16 cf. Hosea 13:14 with Hosea 14, in the parable of the life of Hosea). Here is the One who stands out of Israel, beyond Israel, for Israel*1A, or more especially, for those who believe in Him. Yes, and He stands no less for the Gentiles (42:6, 49:6). Thus in Isaiah 51:20, we see the sons of Israel are all fallen. "BY WHOM WILL I COMFORT YOU ?" the Lord dramatically asks, only to answer, soon, clearly, decisively (Isaiah 52-53). THEY, Israel and her sons, they are sold FOR NOTHING (Isaiah 52:3); full of the fury of the Lord, they are weak, pathetic, powerless; nevertheless they may arise…
End of adapted and extended citation.
THE PRE-CONDITION OF CREATION HIMSELF
IS THE WAY
TO RECONDITION ITS POSITION
This is the Israel, the Prince of God, who counts, the Saviour Himself (Isaiah 52-53), hence God Himself as we have noted; but yet by virtue of His love and humility, His saving mission, so seamlessly meshed with man, He is both the representative and the glory of Israel. Distinct and apart from the unbelief in that nation, it is He in whom they are to BELIEVE! (Psalm 2, Isaiah 53:1,6,10). Just as none should believe in mere man (Jeremiah 17), so here all men should believe in Him! (the direct opposite). It is indeed He who is its commander, witness and light (Isaiah 55:6), without either sin or limit to His power, hence operative both as fitting sacrifice and pure sovereign. It is He without whom His mandate apart, there would and could have been NO CREATION AT ALL, neither the highly impersonal and superbly majestic stars, nor the piercingly personal and potentially impressive man.
What then follows from this ? To deny your faith to Christ, to deny Him: it is to act as if creation should then be disassembled; and if, since this cannot be done, though there is to come some semblance before the drama is over (cf. Revelation 6, Matthew 24, Jeremiah 4:23ff. cf. Genesis 1:1ff.), you still persist, then the result is clear.
If the universe is not to be undone for you, if more, the creation of man is not to be annulled, then those who refuse the condition both of their creation and the necessity (contingent in the creation) of their salvation are themselves to be unmade.
Alas, it is not in the image of God merely to be deleted, so that the ‘undoing’ is very much like the Old English idiom, “I am undone!”, that is to say, My life is dispersed, my hopes are frustrated, my condition is without remedy! The case is higher and lower than this.
If God were other than He is, He would not have done what He
did, nor made us as we are made. Yet so grand was His design that with the end
in view, the Messiah at His side, His eternal word, that He commenced at the
beginning and performed the short work of His creation; and then, He performed
the short work of His salvation, the consummation a matter of hours, the
preparation of a few years, the knowledge before all time (Ephesians 1:4).
Long has the creation endured, apparently for some thousands
of years (cf. TMR Ch. 7, Section
E), just as an automobile may be made in a week, and last for 40 years. This,
our domain and its grand elaborations above, it is better made and has lasted
longer. Its wear and tear is obvious, its depletion rates often severe. Here
however we merely note this, that in a little while (cf. Answers to Questions Ch. 5), there will
come the end (Isaiah 51:6, Matthew 24:35, Acts 1:;7ff., II Thessalonians 1).
This ? it is first of our own Age, and then of our cosmos at
its time (II Peter 3).
v All the good that is left, is His provision and His people, those who serve this Prince of Peace in whose eternity there is neither war nor sin, war’s ultimate cause.
You are discontented with this design with a purpose ? Then join the Messiah. The door is still open. You desire to live apart, alone, with the ephemeral illusion of your own sufficiency ? Just as mirage does not quench thirst, so pretence does not remove the shame of it. If however you insist, you are free to go.
*1 The following is a slightly adapted citation from Spiritual Refreshings… Ch. 13, to extend a little the presentation here. Those who want the full account may use the hyperlink here provided. It is speaking here, first of Einstein.
Here was a man of true genius, who could see the necessities of thought, in order to be able with validity to embark on it; could not see how they could be gained, but admitted he worked on such a basis. The answer to this problem, as to all the other flecks of thought on the foam of inadequacy (though Einstein's concepts were far nearer theism than those of many) is easy to find, as so often, when adequate understanding PRECEDES the thought. It is to Einstein's great credit that he SAW the need for such an understanding, a basis for validity of thought, but did not at that time see how to get it.
Nevertheless: Better to know you are a beggar, and beg, than think yourself opulent, and boast! Infinitely better, one might almost hazard! He insisted on finding with that same rationality which had enabled so VERY MUCH, already in his theories, even practical things that in some respects have been eminently helpful, and discovering in this way, what remained.
His problem was not (operationally, but it seems it still was spiritually) the wrong presuppositions in this respect: relative to God. It was rather with respect to the universe. WHY should a universe created by God (but here with his philosophy, there was a fudge factor which spoiled the otherwise promising hopefulness of his approach) BE integrable in terms of SOME ONE FEATURE, FACTOR or INGREDIENT! Does it HAVE to be!
The ancient Greek thinkers are so naive that they could almost without help inhabit many an academic philosophy department of today! EVERYTHING HAD TO BE originated by, or coming from, or the product of...
a) water or perhaps
b) air, or perhaps
c) change or perhaps
d) stability, static to the end, and unyielding
e) atoms (although the spaces between them would still be a problem, their origin and their capacities: but never mind, consistency of thought is the LAST THING in these musings!).
So the turgid mess called early Greek Philosophy went on its Athenian way (with apologies to those not of Athens, yet as it were, being Athenian before their time!).
It was, as comedy, entrancing; as unsophisticated verve, delightful; but of course, in practice, absurd.
David Hume's Humourous Humian Nature was another such effort (cf. SMR Ch.3, esp. pp. 257ff.), a naturalism for man by which he could good-naturedly tell the truth to truthless nature! It was quite an epic, the destruction of which is exhibited in the reference given. But the point here is this: there is this thrust of lust, like some burning throat in the desert, to imbibe a unified water, encompassing all things, and the throat as well in its format. The mentor must be it; the will; the lifeless seed of atoms; the particles; the particulate, the invisible, the profound, the cause and the consequence, the limpidity of thought and the crass shrieking of matter, the profound wallowings of befuddled will with the incisive logician's skill! It is what then ? It is the unity of the garbage can, the shredder! But not all is shredded, though it WILL most assuredly be reduced to size !(cf. Ezekiel 28:9), when its implicit pretensions of spirit, exemptions of logic and rescensions of unrealism are as silent as they are now irrational.
Why ON EARTH should everything bother to come from air or fire or atoms or any other element or aspect of the whole diversified and multi-partitioned totality! Why should the errors of thought reside (in man, who is so very good at this particular thing) where the directed atoms know no error; and why should will be found, where things went obviously according to a will which they did not possess, irrelevant to their operations, themselves oblivious of their servitude, not being blessed with so much as the capacity to think! and if they had it, where is the evidence! and since there is none, where is the science that postulates such things to explain what is not explicable, or for explication, since it does not enter into the data of what happens (cf. SMR pp. 80ff., 115ff., 131ff., 284ff., 307ff., 413ff., A Spiritual Potpourri Chs. 1-3) ? Just precisely where! Is this to be the end of the world, for science-philosophy (currently by many vitamised with science almost as if it were a fun fair, for serious-minded scientists, weary of the strait-jacket of disciplined thought and taking time off with a few beers!) ?
There IS A UNITY of course. It is not (and as noted, CANNOT BE) a self-sufficient unity. it is NOT the unity of the wholly disparate; for there is no unity in systematic diversity. It MAY of course be UNIFIED into an operational totality (in fact, this has been done and it deserves research - it is called MANKIND). Here the trilogy of will and mind and spirit is wedded, but not welded. It does not systematically interfere, though there can be some interaction. It is like any other invention really: there are provisions for interaction in certain respects, and there is a construction which erects certain sophisticated realms (like the old-fashioned wireless-tubes), which operate according to their own field, but provide as ingredients, what is needed in some allied field.
The human body is full of such discrete and brilliant provision for mass-production, mathematical unity, and energic adequacies at all levels, from cells to organs. The unity is NOT TO BE FOUND*1 however by seeing how an electron is REALLY a brain; or a nerve cell really a muscle; or a mind really a slave system, or a will, merely a delusion. How would you know, since you have one; and how can anyone EVER penetrate to the fact of delusion, if it is endemic! If you could TELL, it COULD not be endemic.
If it is NOT endemic, then it is merely a possible condition, and then the nature of it, its causes and cure becomes logically possible. Logic burrows beautifully, and when its end is found, its value is confirmed. It points to God, as we saw in The Shadow of a Mighty Rock, with unerring certitude; and when He is found (and the point here is that there is more to it than a discovery per se, since He is a person with His own ways), and in God it finds its source, then in fact His statements are found, and from Him, His word has all things in an order so perfect, that it fills with a just awe, and a due delight.
Thus, THIS UNITY IS NOT from some ingredient. It is in the DESIGN. That is the way with all of our cases, and it is way here. It is in the mind of the designer, the creator, the conceptualisation of the constructor, the mental habitat of the maker, the spirit of the producer, the flair of the fashioner, the thought of the conceiver.
To try to ‘unify’ the penchants, principles, preferences, purposes and productions of what matches the definitive expression of design, with some particle is merely one more expression of the naturalistic fallacy. How does this calumny of logic proceed, and what does it say ? This:
'Because it is big, it does not need to be logical; since
it is vast, it is rationally vacuous. Large scale enterprises are not subject
to logic. Build the Sydney Harbour Bridge, and you do not need to be rational
or consider causality.'
vacuity of thought is constructed ex vacuo, despite and indeed by MEANS of its
mentality ridden interstices, its formed, finished, coherent expression of just
one brand of thought, one language of life, one mode of vitality propulsion. It
deploys causality in order to ignore it; it is like using an automobile to deny
that they exist. Yet, goes the nursery rhyme, it must nevertheless be
construed as NOTHING ELSE COULD EVER BE CONSTRUED.
· If it were, thought would suicide and its products die with it. This liberty is mere self-contradiction of the grounds of discourse, as often shown on this site (cf. SMR Ch.3, and causation). As soon as thought starts and uses the rationality of language, the results accrue and lead to God as shown in SMR Ch.1 et al.. IF it does NOT start, then there is no language, and a de-created being, not a logician, stares dumbly into space, auto-disenabled from saying one word.
The habiliments, the paraphernalia of its genius are ignored, and the concept that it makes itself is imported, though the means are as absent as the minds that despise the virtue and brilliance of the creation; and the ‘principles’ of such a happening, as ludicrous as any other myth (strictly so-called, since the cause is inelegantly inadequate for the observable result); while the inexcusability is as vast as in any other case, where profuse examples of what IS the basis, creativity, exist in the VERY MINDS and SPIRITS of those who refuse to believe what logic demands. Here the exact expressions of this sort of thing are in ourselves, constant, if not daily, or with some, virtually hourly events. (Cf. SMR pp. 131, 159, Ch.3; That Magnificent Rock Chs.1, 7, 8; Questions and Answers 3; Ch.1 supra).
There is NOTHING TO IT, when you look at it as an exoteric set of unrelated paraphernalia. Its unity is not then explained, but mocked. This is not scientific theory, but brain-weary dilettantism. The reality which Freud, Darwin and Marx all missed, like the early Greek thinkers, is in its functional sufficiency for multi-phase operation. It lies in the inter-relation between design and performance - as with a car.
A car has THIS unity: that it goes, performs a transport function, allows passengers to sit, wheels to turn, rigidity sufficient to prevent great discomfort to passengers and too easy injury on unintended impacts with objects foreign to the purpose of the driver. ALL its systems are to this ONE END. THERE is its unity. Its performance is index to its meaning, and its meaning is an attribute of its design, and its creation is the process of thought and intelligently directed energy, by which this purpose is integrated into a design of multiply different TYPES of object, a mere junk heap except for one thing. And that ? ITS PURPOSE. Its design and its purpose mark it out as rational, its purpose marks out the elements of the ensemble as critically able to be appraised.
It goes ? Could we do better, when it comes to life! Have we done better ? Why, we have done nothing at all, studying and considering and coding, and clipping here, shearing there, and acting altogether like Year 8 students in their first year in the lab..
In the case of man, then, we cannot do at all; though some of the blemishes after a few thousands of years on the 'road' of the vehicle called man, can be repaired.
Let us then create spirit ! Let man be very wonderful and congratulate himself fatuously on his imaginary prowess, though he be but made.
Let us articulate the modes of making God-consciousness, personality understanding, ideational originality, planes of thought, originality so intense and profound that errors are not nonsense at times, but the buffetings of the wings in the airs of grandeur, in the thoughts of many things, planes and dimensions, depths and majesties. Will man so speak ? will the denial of logic be assisted now by the addition of megalomania ?
Forgetting his created status, will he now try to imitate God by constructing himself! He cannot even construct its material substructure (cf. SMR pp. 316Dff.). He is like a technician, imaging he is a great tenor when he first begins to understand the deposition of sound code onto magnetic tape, forgetting that originality and its material modes of conveyance from one point to another, are as far apart as heaven and earth; as are man in the image of God, with divine access, and man in the dumped descration of presumption.
How one is reminded of the word of God, here, where Isaiah prophesied from the Lord, concerning those other idolatries men worshipped, those other works of their hands (for really, it lies in the mind and in the spirit, the things people are illogical enough to worship are mere implements, while we ourselves do better, being implement assessors)
"Indeed they are worthless:
Their works are nothing;
Their moulded images are wind and confusion."
Initially liberty relates to action within the appointed sphere of operations. As these were squandered rather like the action of a young roistering fellow with a ruined sports car, and the results are manifest on all sides, just as the angst is to be felt so commonly in view of the condition of the vehicle which is now man, there is an interesting if not intriguing consequence. How can you CHOOSE to do good if you are embroiled in a cultural, psychological sea of writhing waters ? If your own soul is soiled, how will it see what is not ? How can muddied glasses let you see what is there in order to choose it ?
Jesus Christ addressed this with integrity and truth. You can neither SEE nor ENTER the kingdom of heaven unless you are born again. Obviously then you could not choose what you cannot enter, or see; and if to be born again is the pre-condition of entry, it is useless to make it a result! That is simply a new religion, not Christianity which, after all, relates to the name, Jesus Christ! If you could cure yourself, why seek Christ ? If you could raise your level from below, to above, without application from above, good: you are not below at all! But you are … and many religions and philosophy bear eloquent testimony to the savage impossibility of making yourself what you are not, in order to evaluate what you cannot get unless first you do!
It has to be DONE (Titus 2:14-3:7). The restoration moreover has to be PAID FOR, and PARDON is likewise an ingredient in the reconstitution. It is not even enough to be DRAWN (though without this you cannot come, being merely facing the brass heavens, not the inviting havens – John 6:44,46). Even if you are drawn as so many have been (cf. Hebrews 6:4ff.), there is more needed. You can draw a cart, but it may not move. Life has to be GRANTED to you (John 6:65). THAT is a divine decision as shown no less in Romans 9:16 and John 1:12.
It is NOT a matter of the address of the human will; and those born again do not derive their new condition through the flesh or the will of man. It is at times not easy for people to realise that when depravity of heart is your lot (Ephesians 2, 4), then self-restoration is not possible; and when disengagement from God is your lot, restoration is not a matter of willing it, but of its being willed by the Party lost to you. There is no gate-crashing into heaven as Christ so indelibly imprinted on the human mind in John 3. It is by invitation, intimation and regeneration.
Human freedom is real, but crippled; divine love is embracive (I Timothy 2, Colossians 1, Ezekiel 33:11), but not to be the butt of man’s dictation. HE chooses but in doing so works with the principle that HE WOULD LIKE TO HAVE ALL. NONE is ever rejected by DESIRE, but despite it (Matthew 23:37ff., Jeremiah 9, Hosea 7:1, II Chronicles 36)
Is then freedom illusory in man ? Far from it. The sports car needs cleaning, aligning, restoring, but it is still a sports car. The owner cannot afford or engender its restoration any more than can a child restore a broken limb in multiple fracture. God knows what He is doing and the one with whom He does it, and in terms of His own principles operates to liberate where Love is not thereby turned into lust, and entreaty into dictation. Yet it is He and He alone who does it. If you trust God, then this is no trouble. If you do not, then that, and that precisely IS the trouble!