That a phenomenon seems to be wholly explicable in natural terms does not, of course, mean that it is not due to an ingress of Divine Grace. Thinking so is a common error of the naturalist bent – or rather, what it is more accurate to say, of the bent naturalist. But natural explanations do not rule out supernatural explanations. There is, indeed there can be, no conflict between natura and supernatura; natural explanations are all in the final analysis also supernatural explanations, because natura presupposes supernatura.
Behavior as such is predicated upon the orderliness of the world. The acts of organisms are avowals of confidence that the acts themselves are appropriate to the world; that they make sense in terms of the way that the world is ordered. My walk to the store is an effectual assertion that there is indeed still really a store, that my path will still take me to it, that it usually offers for sale the items I need, and so forth. Likewise for a cow heading home to her stall from the pasture. Likewise even for the phototropism of plants. Behavior is a commitment to the truth of an idea.
God is Omega in that all things achieve their final integration in him, and by him – not just at the eschaton, but always. It is by virtue of this integration that creaturely events are in the first place coordinated so as to form any coherent world. Thus the integration of the Omega is the forecondition of Creation. That’s why Omega is coterminous with Alpha.
The prosperity engendered by high technology opens lots of economic room for nihilism, so we should not perhaps be too surprised to see it blossoming these days. But latter-day reproductive technology also makes it possible for nihilism to follow through in reproduction on its moral commitment to death. I.e., it enables nihilism to delete itself from the population. Never before has nihilism had this power to enact its own ultimate conclusions in concrete acts. Until recently, even most nihilists who ended up killing themselves also reproduced themselves in the meantime, willy nilly.
Mutatis mutandis, then, the population of nihilists should be set to crash, just as that of the Shakers crashed.
… Medieval Latin mappa mundi “map of the world;” first element from Latin mappa “napkin, cloth” (on which maps were drawn), “tablecloth, signal-cloth, flag,” said by Quintilian to be of Punic [i.e., Tyrian] origin (compare Talmudic Hebrew mappa, contraction of Mishnaic menaphah “a fluttering banner, streaming cloth”) + Latin mundi “of the world,” from mundus “universe, world” (see mundane).
Now this is interesting, because while the Old Testament refers to the firmament of the cosmos with the word raqiaà, meaning literally “extent” – apparently a merely abstract geometrical idea – it is described variously in scripture as like a crystalline tent or canopy (Isaiah 40:22, Ezekiel 1:22), or a scroll (Isaiah 34:4; Revelation 6:14). I.e., an expanse of fabric such as are used as a substrate for maps.
Eternity is prior to all events. Events cook out of eternity. Their causal relations to each other cook out of their accidental forms, which are found originally in God. So Leibniz was right: the monads – the quanta of action which constitute the events of creaturely lives – don’t define themselves ab initio in terms of their own immediate relations to each other, but rather in terms of their relations to each other as mediated by the logically prior Divine omniscience of all compossibilities. They do see each other – they are not windowless – but only through God. God is their window.
Is it fair to characterize the Jews of today as the elder brothers of the Christians, as recent Papal dicta would suggest? The question arose in the commentary on Bonald’s recent post on Judeo-Islamic universalism. I hadn’t ever considered it one way or another, but the comments got me wondering. I still don’t think that the answer matters much (although I may of course be missing something), but as so often happens once one begins to think a little about a little thing, one discovers all sorts of connections.
What follows began as a quick comment in that thread, which grew in the writing as unsuspected and fruitful associations revealed themselves. It came to me first as a single sentence, almost the moment I asked myself the question, “Are the Jews our elder brothers, after all?” It had always seemed to me that they are – which was why I had never thought about it.
The answer: “Yes, certainly: the Jews are elder brothers to us, just as the elder brothers of Joseph were to him.”
Now, when it first bubbled up to the surface, this statement seemed to come out of nowhere, completely unsupported. It rang true, but for reasons I could not begin to see. So I began to ruminate upon it, in the process gradually discovering why the thought had arrived.
On the one hand, you have the ephemeral symptoms of nihilism: tattoos, piercings, sex change operations, and soon no doubt random unmotivated pointless amputations of this or that. On the other, you have askesis, that cuts away everything that is not of the Truth.
The first rejects substance and meaning in favor of nothing. It deletes great hunks of being, at the same time complicating what remains – and not in a good way. The nihilists are hunted, harried, gloomy, weakened, fey.
The second abjures partiality for fullness, of being, significance, beauty. It clarifies and simplifies, as the dross falls away, leaving only the dense pure gold. The students of askesis are at peace, or on their way to it. They are hearty, quiet, relaxed, and hard to spot.
The first ends in crabbed miserable death, the second in life everlasting.
Then there is everyone in between, all of whom must sooner or later decide between these two options.
Meaning is not epiphenomenal to anything. It is not just some superfluity added to physical causation, or riding it, like scum on the surface of a river. By the same token, physical causation is not some raw medium suitable for the occasional, adventitious carriage of information, but dumb in itself. All being is somehow cooked – i.e., formed. And formation is always an outcome of some act, that is ordered toward, and so intends, some end. The formation of every actuality is thus teleological, an intelligence and the product of some intelligence – even if only the intelligence inherent in even simple things like electrons. In no other way could things be the least bit intelligible. You can’t grasp the intelligence of a thing, can’t coherently tie it to other things, if it is not truly intelligent in the first place.
In The Good of Sex, I discussed what I had figured out about the various aspects of that good we are after in pursuing sex. But as the first sentence of that essay indicates, another way of getting at the same understanding is to go ahead and answer the question it asks: what is it that we most want from sex? That way, we can discover the answers quite concretely, and when we get them, we can proceed to wonder why we gave the answers we did, and then – as I tried to do in that article – try to explain them.