VDH

I listened to a lecture this week. I was impressed with the delivery, the thought behind it, what the guy is after. If you are interested in a sort of trailer to his books (I hope you’re not, that you’re not that type of person) here is something that the type of person who would scorn a trailer to a book might use as a trailer to his books.

Now I’m reading Carnage and Culture, because the 2/25/10 lecture (Laws of Conflict in a Postmodern World and the Lessons of the Classical Tradition) intrigued me.

Resulting Unscientific Postscript

Tozer began his chapter on the Immutability of God, as was his custom, with a prayer which focuses on the application of the doctrine about to be considered.

O Christ our Lord, Thou hast been our dwelling place in all generations. As conies to their rock, so have we run to Thee for safety; as birds from their wanderings, so have we flown to Thee for peace. Chance and change are busy in our little world of nature and men, but in Thee we find no variableness nor shadow of turning. We rest in Thee without fear or doubt and face our tomorrows without anxiety. Amen.

With that, he neatly shows a rather interesting connection I discovered this week while following the thread at Remonstrans (nearing it’s 100th comment, thanks to Sally “Aw Shucks” Apokedak, and a bunch of amateur apologists, including my dubious use of a modal verb). The connection is one of the implications of Open Theism. It has no doubt been made elsewhere and I have missed it in my general disinterest in heterodoxy—it is just too boring.

Open Theism is enjoying some vogue among the Emergency, it seems, and it is the notion that the best way to explain life, the universe, and everything including God is to prefer a God who is changing, evolving, making progress . . . God’s opinion to the contrary notwithstanding. The rationale behind it, for some, seems to be that the activities of God in the past are . . . well, inexcusable. It seems like a sad way to hold on to God, but that goes to show how right Millard Erickson was in calling the Evangelical Left’s attachments to religion sentimental.

And the fact that it seems a bit condescending for a human being to judge the actions of a god, any god who really amounts to a god, at any stage of said god’s career unless that human has somehow reached a stage superior to the stage at which the god was to be found at the point in question, this fact, I say, does not seem all that painful to them. It seems painful to me because, wouldn’t that mean the god wasn’t really more than a human if he was in a position to be judged by one? Maybe not. It’s very old fashioned to approach God nowadays without a list of requirements, rather than the other way around.

I’m sure they would say that from their point of view it’s more like the Analogia Entis, which is, from my point of view, to say its all pretty much the same crapshoot in their cosmology. I wonder how far below consciousness the idea that God could be changing for the worse lurks, when the idea that he can change at all is entertained?

So, in lieu of an immutable God, what are they left with?

It was reading Vladimir Lossky that illuminated for me the crucial connection between doctrine and spirituality. Among other things, he shows that the councils of the church and their decisions were crucial because a change in doctrine implies a change in spirituality: in other words a change in the believer’s life, in his experience of Christianity.

Look back at Tozer and see how clearly the connection is made between the immutability of God and the Christian’s freedom from fear, doubt and anxiety. In the thread alluded to above, the Open Theism of the emergent in question came clear for me, and the fact of the Emergent’s confessed anxieties, panic, and willingness to seek after witch-doctor solutions was prepared for Tozer to put his prophetic finger on the whole lot, and make it click.

___________________
If you want another interesting connection, or just an interesting connection if you think mine (we shall not call it Tozer’s if it wasn’t interesting) wasn’t, try JS Allen’s. Long and roundabout, but I think the connection is sound.

Why you have to have the Nestle-Aland

Here is a list of translations of Matthew 20:16. Notice the variety. Then go to your UBS 3 and check the text: shorter reading. Check the apparatus: nothing. NO INDICATION WHATEVER! It can be baffling.

Probably most people have run into this before, but I can’t remember ever hearing about it. Maybe my problem is I don’t use the UBS 4—I don’t like the font. Fortunately, I have the exhaustive apparatus of the Nestle-Aland. I was going crazy! Now I need to go study Matthew 22:14.

At least that one made it into the Vulgate.

Speaking of C.S. Lewis

Advice on reading Beowulf:

When I was reading it I tried to imagine myself as an old Saxon thane sitting in my hall of a winter’s night, with the wolves & storm outside and the old fellow singing his story. In this way you get the atmosphere of terror that runs through it—the horror of the old barbarous days when the land was all forests and when you though that a demon might come to your house any night & carry you off. The description of Grendel stalking up from his ‘fen and fastness’ thrilled me. Besides, I loved the simplicity of the old life it represents: it comes as a relief to get away from all complications about characters & ‘problems’ to a time when hunting, fighting, eating, drinking & loving were all a man had to think of it. And lastly, always remember it’s a translation which spoils most things.

—Letter to Arthur Greeves, 1 November 1926

There is something with the insight of study behind it also, Tolkien’s “The Monsters and The Critics” which anybody trying to appreciate Beowulf ought to take into consideration. It does at a scholarly level something of what Lewis did by instinct and love of literature (and study, of course, but not the specialized kind Tolkien brings to it; at this time Lewis was preparing to try to enter university) in his paragraph above: try to put it in something of its original context and look at is as something to be enjoyed, not as an academic problem to be solved. He makes plain that it is work requiring above all, imagination.

Episode 9: 4 The Dreams of C.S. Lewis

Do our dreams precede us? If dreams did not come somehow before the event, if they were not part of the pan-conscious realms of the human experience, those realms where perhaps the dreams of animals are dreamed and are the presentation of the meditations of something timeless and unending, would they serve to predict the future? We know that our dreams can speak to us about ourselves, but do they do more? Do we have connections with some kind of consciousness below our consciousness that is more than an individual consciousness?

Here was C.S. Lewis, divided utterly and frozen neatly. The machine had matched all his parts up with minute precision, but he had been frozen too quickly for anything to heal together. He was alive: they could detect the nearly undetectable mysterious signals in the cloven brain (how they showed up no scientist yet understood, but there they were). He was in cryostasis with fifty billion other humans, and like them he was dreaming. And unknown to the diminishing, thawed population, building together a world of dreams that was beginning to manifest its influences in the consciousness of the thawed and usually awake.

Had anybody considered the threat of collective dreaming on a massive scale? Perhaps, but not in the standard publications of the field. Klamm, however, had a drawer dedicated to the subject; but this was half empty. The real expert was the Janitor Angelicus . . . but nobody realized this.

[I confess, dear reader, it is a curious position for an author to find himself in. Here we have an army of frozen sleepers, trapped, but searching, finding their way into the dreams of the living who must join them for about a third of their life, seeking influence, and more importantly, achieving some clarity about what has been and is to come, though with the stubborn human inability to harness this to any good purpose. What am I to do with them? Should all the suspended humans begin to disappear one by one, overcome with the futility and sorrow? Should a wave of bizarre religious manifestations overtake the human race? Should the whole lot be put to sleep except some malleable infants the dreaming hordes then fight to control?]

C.S. Lewis joined the dream and was astonished. He wandered the vast, dark landscapes full of nightmares and he flew over sunlit meadows viewing wonders. He watched a woman transform herself into an apple, be eaten, and then ooze out of the ears of the person who had eaten her, take the shape of a swarm of butterflies and flutter toward distant caves of ice.

“What does it mean?” he wondered, and then realized that the only way to know was to try it. “Maybe later,” he muttered in his dream. He decided to explore a little more before trying anything too unusual. And in this way he eventually discovered how to enter the dreams of the thawed. Specifically, the dreams of the very same Sage of Hinga Lum Dura who had sent him to the land of cryostasis.

Here Endeth This Here Episode 9. More to Come, in the future . . . when I get hit by another idea someday . . .

Episode 9:3 The Facilities on Antartica Quine

“Do you have cryogenetic facilities here?” Kat asked. She’d opened the first aid kit and bound the two parts of C.S. Lewis together with the aid of an emergency realigner.

“Uh?” the sage said. Then, “Right! Quick! Uh . . . Wait! I’ll get conveyance.” Then he sank onto the grass and went into a trance.

“What?” the Criten said. “Where’s a com?”

But they didn’t need a com to call emergencies. An ambulance streaked up and stopped, quivering. Lewis was inside in no time and they plunged him into cryostasis in five seconds.

“Can he made it?” Kat asked the technurse.

“Probably. I’ve seen worse.”

Which made Kat’s mind boggle.

* * *
They were sitting in the relaxing ambiance of the slightly overheated lounge at the Cryogenic Center on Antartica Quine.

“So what were you trying to accomplish with the machete?” Kat asked the sage.

“I was going to release Unk and the Rabbit.”

“The days of the Criten ain’t over, fool,” the Criten said to the sage.

He shrugged. “I thought they were. Perhaps I misunderstood Kameldeergard, but I went to great trouble to get that metaphysicalizing machete.”

“Woulda made a clean break, eh?” the Criten asked.

“Absolute. Magical, really. Wonderful. Now its gone and C.S. Lewis is on ice.”

“Yeah,” Kat said, “and they got no room for him here.”

“Same story everywhere,” the Criten said. “Nobody has room; there’s fifty billion cryostatic souls. I hear they’ve got a new facility their shipping them all to: The Iceberg of Paradise . . . or something.”

“They’ve got a transmodular corresponder to transport them: all high-tech,” the sage pointed out.

“No doubt,” Kat said. “Only problem is we still don’t have a solution. No way to thaw them alive.”

After a pause, the Criten said, “I wonder if they dream.”

Episode 9: 2 What the Sage of Hinga Lum Dura Clove in Sunder

It wasn’t till they were entering the atmosphere that the Criten remembered the broken engomater control. “Oh no!”

“What?” Kat said, and then realized with horror they had no control for the engomater. “We’ll be toasted in the atmosphere.”

But they weren’t. Somehow the retro-emissions control mechanism that would automatically punish with correlative death anybody contributing to environmental pollution didn’t kick in. They entered the atmosphere with normal heat shields, left a trail of plumes and disturbances, and reached their destination without further complication.

As they stepped out of the ship, the sage greeted them: “Chow!”

“Chow?”

“Chow is what we say here,” he replied out of great serenity.

“Well . . . hi!” Kat said.

“And your trip?” the sage asked enigmatically.

“Eh?” the Criten said.

“I think he means, How was it,” Lewis supplied.

They all looked at the sage and he beamed out of an even greater serenity, so they all said it had been fine.

“Any problems?” the sage asked, grinning.

“N—” Kat began, and then got thoughtful. “Yeah, actually. With the engomater.”

“Ah?” the sage managed, through his face was still split by the grin and his eyes were all squinted. He looked grotesque.

“Yeah,” the Criten said. “I broke the control for the Engomater, but it didn’t destroy us.”

“How peculiar,” the sage said, relaxing the grin and returning to some of the serenity, and an irritating, knowing tone of voice.

“Is it?” Kat asked.

“Isn’t it?”

“Of course, but what have you got to do with it, you cod?”

“I did it,” the sage said, returning to the grin. “I know how to control it . . . after . . . the being born out of the womb of language.”

“Oh!” replied all three.

“There is something else I must do,” the sage said, taking a silver machete out of a sheath that hung from his waist. “I must cleave in sunder that which has been joined.” And he aimed a blow at the Criten.

But C.S. Lewis interposed himself and received the blow, and was riven. Kat and the Criten looked in horror, and the sage watched in horror as his magical machete evaporated, its task forever accomplished.

“That fool!” he shouted, free of all serenity. “That thing cost me a great ordeal!”

Not in the World

Forgael: . . . You have heard the voices,
For that is what they say – all, all the shadows -
Aengus and Edain, those passionate wanderers,
And all the others; but it must be love
As they have known it. Now the secret’s out;
For it is love that I am seeking for,
But of a beautiful, unheard-of kind
That is not in the world.

—W. B. Yeats, The Shadowy Waters

Episode 9:1 Thoughts, Speculations, Alternatives

The Criten gazed at the cryostasis ad. “If I weren’t in the opposite of marketing,” he muttered, “I’d say that sounds like a serious business proposition.” And to his surprise, he was tempted to sell the idea to the inevitable Yumar Canapia. He flipped off the vid and swivelled around to face the front of the craft, gazing on the wonders of the nebula through which they were passing.

“How long till we get there?” Kat asked.

“Another week or so. Are you sure he’ll be there?”

“I’m pretty sure.”

The Criten twiddled the engomater control, frowning. “I’m worried about all the Lounies, Kat.”

“Yeah, they look like they’re getting out of hand, don’t they?”

“I don’t suppose they’ll do any real harm.”

“You mean you hope they’ll do some real harm?”

“It’s such a bizarre situation,” the Criten said, and snapped off the little ball that controlled the engomater. “Rats!”

“Well, at least we won’t need the engomater till we get near. Maybe you should hold off on replacing it so you don’t break it again.” Kat was folding the laundry, and she tossed the Criten some socks.

They worked in silence for a while, then C.S. Lewis came in. “I’ve been watching things,” he said, sitting down and staring out at the nebula. He was jittery, and Kat noticed.

“What’s eating you?”

“It’s the Lounies,” Lewis said.

“Don’t worry about them. They’re no worse than a Spontaneous Anomalator Device—can we just call it SAD now?”

“We haven’t got to the bottom of the SAD, have we?” Lewis asked.

“Accounticon,” the Criten said, smirking.

“Now we’ve got Klamm,” Kat pointed out, “And the Raven. Have you factored them in?”

The Criten raised his eyebrows, “Oh yeah. They have to all be tied in, don’t they?”

“Anyway,” Lewis said, “I’m worried about the Lounies.”

“Did you ever meet Brother Anopheles?” the Criten asked him.

Lewis, of course, had not. “Who’s that?”

“Anopheles is keeping an eye on Felonius Assault, and he’s an agent of Klamm. Pastor Fel is actually exploiting the SADs. My theory is that the Lounies are exploding because he’s really working the SADs, or has imported more of them, or something like that.”

“Doesn’t that mean something’s impending?” Lewis asked.

“That’s what I would think; but Kat’s point—which she made before you came in—is that it can only lead to disaster.”

“Right . . . “

“So, think of what shape it could take.”

Lewis meditated for a while the Criten continued folding the socks. Kat had finished and was putting everything into the basket.

“Blow up the planet?” Lewis ventured.

“No,” the Criten said. “Try: opening up a vortex into the Transcendental Arrangement that sucks all that activity off the planet. Like the flushing of a giant toilet.”

“It can’t be that easy!” Lewis exclaimed, but he was pacing the deck now, excited.

* * *
What none of them were taking into account, was that the Doc, now that he was no longer human, was interested, for his wife’s sake, in cryogenesis.

It’s Back!!!

English Russia.

See pictures of a Yugoslavian Nuclear Bunker and other things. They’ve upgraded the English it’s written in, unfortunately.

on Twitter @ twitter.com/eRussia

Trailer

Coming soon . . .

I wrote it all in an hour . . .[drums]

The Chronicles of Fundamentarlia

My muse, I guess, is a pretty rude one . . .[theme song]

Episode 9: C.S. Lewis on Cryogenesis

It hits me, you know, and then it leaves. I am its slave, really. [mysterious music while panning the milky way]

Inspired by a Line from Lower Wisdom

“There is always the issue that the resurrection may not be cryogenic, but subscribing to a cryogenic service is certainly a good way to signal to the future your desire to be reborn.”

[cut to guy typing at a computer, then back to interview]

DON”T MISS IT! STARTS SOON

He must be a great guy. You know, I’ve seen him arguing with Roger Scruton on his blog, giving medical advice to Emergent futurists, questioning South Africans . . . you name it. What can I say . . .

The Maradona/Chavez Show

See it here.

In the Beginning of Arthur

In the beginning of Arthur, after he was chosen king by adventure and by grace; for the most part of the barons knew not that he was Uther Pendragon’s son, but as Merlin made it openly known.

—Thomas Mallory, Le Morte D’Arthur; III, 1

In the first clause you have Mallory’s brisk introduction, all biblical. In the second you have the whole of chivalry, neatly. After the semicolon comes the feudal order with that construction that makes it seem endless. Last of all, the magic. Lewis and Williams both have me trying Mallory again, and this time with much better success. Now I am prepared for more of the glories of a sentence like that above: its flavor, its pauses, the trajectory of thought. I hope never to be done.

20 Julio de 1810

In 1808 Napoleon made his brother Joseph the king of Spain. He had already installed monarchs in Holland and Westphalia with success. But the installation of Joseph proved to be a disaster.

In the ultramarine territories, it proved to be an opportunity, led to disaster, and then to eventual independence. We celebrate today the bicentenary of the original opportunity, 20 July 1810. The powerful Creoles of Santa Fe de Bogota didn’t actually declare independence from Spain, the declared allegiance to the abdicator, Fernando VII of Spain. The territory of the vice royalty of New Granada declared independence from the government of Napoleon Bonaparte.

It was a fiasco, leading to reconquest by Spain, war, and a lot of loss of blood, including the loss of health of one of the greatest Colombians ever, Antonio Nariño. It led eventually to Bolivar’s triumph and liberty, and then the subsequent rest, which is why we still celebrate it.

It all began on a corner of the main square where a Spaniard had his emporium, known today as La Casa del Florero. The Creoles, seeking occasion against the capitulators of Spain, and seeking to declare their independence, opportunistically seized on the arrogant Spanish shop-keeper by asking him for something they knew he would refuse: a flower vase. The occasion was the arrival of a Spanish General, Antonio Villavicencio, whom the Creoles wanted to feast. Refused the flower vase, they raised the cry, “Muerte a los Chapetones”—chapetones being the Spaniards and the term opposed to criollos. The mobile vulgus from San Victorino was eventually roused and things got underway.

So they deposed the viceroy and dissolved the government to form one that would be known ever after as La Patria Boba, the Parliament of Fools, we might say, or more literally, the Dumb Country. It contained a lot of tragedy, including the destruction of a man like Camilo Torres and the destruction of a great man such as was Antonio Nariño. If it were compared to the USA, it was as if they had the Civil War first, and after that the War of Independence (what rove the ruling factions in La Patria Boba was their views on Federalism against Centralism, among other things).

The shining figure in all this is Antonio Nariño, el Precursor. He was wealthy and successful at business, but also a journalist, was made the president once the other Creoles realized la Patria Boba was doomed, and almost salvaged it as a brilliant general. Due to his unvarying principles and unflagging belief in liberty, due also to his trust in generals who deserted him, he not only ascended to prominence but also descended to prison. He spent so much of his life in prison it broke his health and made it impossible for him to govern after Bolivar liberated the country.

__________________________
One person recently pointed out that had all this not happened, Colombia today would be winners of the World Cup. Oh well.

The End Draws Nigh

I may no longer be a dispensationalist, but I know the mark of the beast when it appeareth.

7 The Journey Back

It had to end.

A Anarchy

We waited under the great ceibas for a bus on Tuesday morning. Two passed—one full and one ignoring us—before we got into the third. On our way we ignored passengers signaling. I’d never seen that happen in Colombia yet. They way back was illuminated—as opposed to our nocturnal arrival. The road is covered with overarching acacias and is lined with stone fences.

B Bedlam

At 9AM in Neiva there were no buses leaving till 1, or 3 or 4. After we went around and finally decided on the one leaving at 1, it was sold out. What next?

Marcela went around investigating. She was hoping for a supplementary bus. I was hoping we’d be stranded there long enough to watch the Uruguay-Holland game. The glorious bus terminal of the capital of Huila aint so bad.

Finally Marcela said, “Hagale, preste que hay uno para la una.” I gave her the money and she went and bought us tickets for 1PM. So we parked out baggage at an overflowing holding place manned by a lethargic woman (Esa vieja como que no tiene ganas de trabajar hoy), and wandered into Neiva.

Neiva is the hot confluence of several rivers, including the muddy monster Magdalena (on the verge of overflowing nowadays, along with the Orinoco). The acacias of Neiva give some welcome shade. We had a too-expensive lunch which Marcela protested (we found out the price after eating, it’s the way lunch works here sometimes), hastened back to the terminal in a taxi and stood in line waiting for the bus.

C Chaos

This was the bus ride in which they subjected us to Fireproof. Afterward, they put on some ultra-violent movie about prison inmates in armed, armored-racing cars that the system apparently couldn’t handle, after which the music came as something of a relief.

D Delays

Yes, because with everything else a truck was blocking the road and so we were stopped for a half-hour or so, and eventually delayed some two hours.

E Everything Else

I wish I could convey the sense of the Huilense people. Maybe it’s just hot weather Colombians, but they wheel and barter, haggle and scoff, toss their arm back with that curious limp-wristed gesture and speak volubly without ever pronouncing a single sibilant (“Hagale que nojotroh to-oh ya pagamoh;” and I should have had a section entitled, Cries of “Hagale!”). There is a wide-spread bias against the letter S that crops up in many places, and Huila is no exception, though it isn’t as marked as elsewhere, and an exaggeration on my part to say they never use sibilants. The S is substituted there with an English H or the velar fricative that in Spanish is nowadays a J in many occasions. The Huilans are happy and mostly peasant people, and their encounterings all unselfconscious.

Z Arrival

One is glad whenever returning to Bogota. It really is a place to love and hate both. It was dark, it was raining, it was cooler than formerly we had it, and the lines for an official taxi were enormous. We tramped through the terminal with its empty eateries and counters full of the oranges, yellows and browns of fine fried food and found our way into the rain, flagged a taxi in no time, stepped over the puddles getting in, and were soon stuck in traffic.

Marcela was prepared. On the bus she’d purchased from a guy who hopped in at one town and then hopped of at the next some stale almojabanas in a plastic bag for one incredible low price.

I have mixed feelings about eventually becoming a rolo. If you’re from the capital they’ll call you a rolo. Most people prefer to keep something of a moderated local accent to their speech because of their pride of identity, and after being in Huila I wish I could be more provincial. For now I’m still enough a foreigner, though this trip was real good on my Spanish.

But I’d really have to go native, move out of the city to pick up a different accent. I have the feeling, not having experimented for any long periods of time, that I’d like that. But I have more than a feeling, and here I must stay anyway. Ah well, farewell Huila . . . for now.

The Gross Clinic

Terry Teachout has a piece on this American work of art that is illuminating.

Yes

I did not join a Reformed Baptist church because I was dissatisfied with Dispensationalism, though I have had no great trouble leaving it behind. I did not greatly suffer from the various models of sanctification or the confusion resulting from the variety and mixture, though I’m glad I’m where there is more emphasis on clarity on this point; I picked my own and hewed to it, more the result of seminary controversies than clarity in the congregation. I don’t believe I ever got to the point where I could effectively explain the doctrine of separation, and now increasingly I think that is because within the context of fundamentalism it is logically impossible. But what I was searching for and found was the clarity of worship based on the Regulative Principle: the simplicity, the focus, the dignity and of these things, the result.

So I switched, with a lot of resulting changes. Which ought to make people think, especially those committed to something worth saving, or those desiring something to work for that’s worth something. I thought of it because not many are saying what Hart here says, and while there are many orcs (calling them goats in our age seems a bit of an understatement) with opposite sentimentalities, effusions, and reigns of tyranny, there are many sheep in search of a flock, a shepherd, and the sound of the Shepherd’s voice.

Rieti, Yeats

You can download Rieti’s settings of four Yeats poems here, more or less. I found them awfully fine.

“I Have Been Taught”

I have been taught by dreams and fantasies
Learned from the friendly and the darker phantoms
And got great knowledge and courtesy from the dead
Kinsmen and kinswomen, ancestors and friends
But from two mainly
Who game me birth.

Have learned and drunk from that unspending good
These founts whose learned windings keep
My feet from straying
To the deadly path

That leads into the sultry labyrinth
Where all is bright and the flare
Consumes and shrivels
The moist fruit.

Have drawn at last from time which takes away
And taking leaves all things in their right place
An image of forever
One and whole.

And now that time grows shorter, I perceive
That Plato’s is the truest poetry,
And that these shadows
Are cast by the true.

—Edwin Muir, Collected Poems; Faber & Faber, 1960

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