The Sublime & Beautiful vs. Reality

This blog is a record of one man's struggle to search for scientific, philosophical, and religious truth in the face of the limitations imposed on him by economics, psychology, and social conditioning; it is the philosophical outworking of everyday life in contrast to ideals and how it could have been.


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The chief aim of all investigations of the external world should be to discover the rational order and harmony which has been imposed on it by God
and which He revealed to us in the language of mathematics.
--Johannes Kepler

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Tuesday, November 22, 2011

W: LP: GRP: DB: The Cost of Discipleship, part 2

The Cost of DiscipleshipThe Cost of Discipleship by Dietrich Bonhoeffer

UPDATE: Finished this book going into the Christmas season, so no time at the moment to write more. There is so much profundity in this book that I will be re-reading it in 2012. At that point I will have more to write (possibly).:)

I am about one third the way through this book and I am finding this to be an excellent exegesis of biblical text as it relates to the topic of what it means to be a disciple of Christ. My only objection to anything in this book is the author's incorrect characterization of Reformed theology. I quote below a passage from the exegesis of the beatitudes that otherwise makes a good point (and afterword I will quote another misrepresentation of Reformed theology):
'Blessed are the meek: for they shall inherit the earth.'
This community of strangers possesses no inherent right of its own to protect its members in the world, nor do they claim such rights, for they are meek, they renounce every right of their own and live for the sake of Jesus Christ. When reproached, they hold their peace; when treated with violence they endure it patiently; when men drive them from their presence, they yield their ground. They will not got to law to defend their rights, or make a scene when they suffer injustice, nor do they insist on their legal right. They are determined to leave their rights to God alone--non cupidi vindictae, as the ancient Church paraphrased it. Their right is in the will of their Lord--that and no more. They show by every word and gesture that they do not belong to this earth. Leave heaven to them, says the world in its pity, that is where they belong.(1) But Jesus says: 'They shall inherit the earth.' To these, the powerless and the disenfranchised, the very earth belongs. Those who now possess it by violence and injustice shall lose it, and those who here have utterly renounced it, who were meek to the point of the cross, shall rule the new earth. We must not interpret this as a reference to God's exercise of juridicial punishment within the world, as Calvin did: what it means is that when the kingdom of heaven descends, the face of the earth will be renewed, and it will belong to the flock of Jesus. God does not forsake the earth: he made it, he sent his Son to it, and on it he built his Church. Thus a beginning has already been made in this present age. A sign has been given. The powerless have here and now received a plot of earth, for they have the Church and its fellowship, its goods, its brothers and sisters, in the midst of persecutions even to the length of the cross. The renewal of the earth begins at Golgotha, where the meek One died, and from thence it will spread. When the kingdom finally comes, the meek shall possess the earth.


And in the following chapter about the visible community you have this piece:
The bushel may be the fear of men, or perhaps deliberate conformity to the world for some ulterior motive, a missionary purpose for example, or a sentimental humanitarianism. But the motive may be more sinister than that; it may be 'Reformation theology' which boldly claims the name of theologia crucis, and pretends to prefer to Pharisaic ostentation a modest invisibility, which in practice means conformity to the world. When that happens, the hall-mark of the Church becomes justitia civilis instead of extraordinary visibility. The very failure of the light to shine becomes the touchstone of our Christianity. But Jesus says: 'Let your light so shine before men.' For when all is said and done, it is the light of the call of Jesus Christ which shines here.


In my reading of Reformed theology, I have yet to encounter any of these problems in the theological constructs. I suppose that even the best writers betray their particular theological biases, and Dietrich Bonhoeffer is no exception.

Monday, November 21, 2011

W: LP: GRP: DB: The Cost of Discipleship

The Cost of DiscipleshipThe Cost of Discipleship by Dietrich Bonhoeffer

There is so much profundity in this book, I shall have to read it more than once in short order. This book is so excellent that I would like to quote the entire text, but it would be impractical for my 0.78 readers to handle. However, there were so many good points in the introduction to the book that I am quoting it here in it's entirety. (Emphasis mine.)

Introduction

Revival of church life always brings in its train a richer understanding of the Scriptures. Behind all the slogans and catchwords of ecclesiastical controversy, necessary though they are, there arises a more determined quest for him who is the sole object of it all, for Jesus Christ himself. What did Jesus mean to say to us? What is his will for us today? How can he help us to be good Christians in the modern world? In the last resort, what we want to know is not, what would this or that man, or this or that Church, have of us, but what Jesus Christ himself wants of us. When we go to church and listen to the sermon, what we want to hear is the Word—and that not merely for selfish reasons, but for the sake of the many for whom the Church and her message is foreign. We have a strange feeling that if Jesus himself—Jesus alone with his Word—could come into our midst at sermon time, we should find quite a different set of men hearing the Word, and quite a different set rejecting it. That is not to deny that the Word of God is to be heard in the preaching which goes on in our church. The real trouble is that the pure Word of Jesus has been overlaid with so much human ballast—burdensome rules and regulations, false hopes and consolations—that it has become extremely difficult to make a genuine decision for Christ. Of course it is our aim to preach Christ and Christ alone, but, when all is said and done, it is not the fault of our critics that they find our preaching so hard to understand, so overburdened with ideas and expressions which are hopelessly out of touch with the mental climate in which they live. It is just not true that every word of criticism directed against contemporary preaching is a deliberate rejection of Christ and proceeds from the Spirit of Antichrist. So many people come to church with a genuine desire to hear what we have to say, yet they are always going back home with the uncomfortable feeling that we are making it too difficult for them to come to Jesus. Are we determined to have nothing to do with all these people? They are convinced that it is not the Word of Jesus himself that puts them off, but the superstructure of human, institutional, and doctrinal elements in our preaching. Of course we know all the answers to these objections, and those answers certainly make it easy for us to slide out of our responsibilities. But perhaps it would be just as well to ask ourselves whether we do not in fact often act as obstacles to Jesus and his Word. Is it not possible that we cling too closely to our own favorite presentation of the gospel, and to a type of preaching which was all very well in its own time and place and for the social setup for which it was originally intended? Is there not after all an element of truth in the contention that our preaching is too dogmatic, and hopelessly irrelevant to life? Are we not constantly harping on certain ideas at the expense of others which are just as important? Does not our preaching contain too much of our own opinions and convictions, and too little of Jesus Christ? Jesus invites all those that labor and are heavy laden, and nothing could be so contrary to our best intentions, and so fatal to our proclamation, as to drive men away from him by forcing upon them man-made dogmas. If we did so, we should make the love of Jesus Christ a laughing-stock to Christians and pagans alike. It is no use taking refuge in abstract discussion, or trying to make excuses, so let us get back to the Scriptures, to the Word and call of Jesus Christ himself. Let us try to get away from the poverty and pettiness of our own little convictions and problems, and seek the wealth and splendor which are vouchsafed to us in Jesus Christ.

We propose to tell how Jesus calls us to be his disciples. But is not this to lay another and still heavier burden on men’s shoulders? Is this all we can do when the souls and bodies of men are groaning beneath the weight of so many man-made dogmas? If we recall men to the following of Jesus, shall we not be driving a still sharper goad into their already troubled and wounded consciences? Are we to follow the practice which has been all too common in the history of the Church, and impose on men demands too grievous to bear, demands which have little to do with the centralities of the Christian faith, demands which may be a pious luxury for the few, but which the toiling masses, with their anxiety for their daily bread, their jobs and their families, can only reject as utter blasphemy and a tempting of God? Is it the Church’s concern to erect a spiritual tyranny over men, by dictating to them what must be believed and performed in order to be saved, and by presuming to enforce that belief and behavior with the sanctions of temporal and eternal punishment? Shall the word of the Church bring new tyranny and oppression over the souls of men? It may well be that this is what many people want. But could the Church consent to meet such a demand?

When the Bible speaks of following Jesus, it is proclaiming a discipleship which will liberate mankind from all man-made dogmas, from every burden and oppression, from every anxiety and torture which afflicts the conscience. If they follow Jesus, men escape from the hard yoke of their own laws, and submit to the kindly yoke Jesus Christ. But does this mean that we ignore the seriousness of his commands? Far from it. We can only achieve perfect liberty and enjoy fellowship with Jesus when his command, his call to absolute discipleship, is appreciated in its entirety. Only the man who follows the command of Jesus single-mindedly, and unresistingly lets his yoke rest upon him, finds his burden easy, and under its gentle pressure receives the power to persevere in the right way. The command of Jesus is hard, unutterably hard, for those who try to resist it. But for those who willingly submit, the yoke is easy, and the burden is light. “His commandments are not grievous” (1 John 5:3). The commandment of Jesus is not a sort of spiritual shock treatment. Jesus asks nothing of us without giving us the strength to perform it. His commandment never seeks to destroy life, but to foster, strengthen and heal it.

But one question still troubles us. What can the call to discipleship mean today for the worker, the business man, the squire and the soldier? Does it not lead to an intolerable dichotomy between our lives as workers in the world and our lives as Christians? If Christianity means following Christ, is it not a religion for a small minority, a spiritual elite? Does it not mean the repudiation of the great mass of society, and a hearty contempt for the weak and the poor? Yet surely such an attitude is the exact opposite of the gracious mercy of Jesus Christ, who came to the publicans and sinners, the weak and the poor, the erring and the hopeless. Are those who belong to Jesus only a few, or are they many? He died on the cross alone, abandoned by his disciples. With him were crucified, not two of his followers, but two murderers. But they all stood beneath the cross, enemies and believers, doubters and cowards, revilers and devoted followers. His prayer, in that hour, and his forgiveness, was meant for them all, and for all their sins. The mercy and love of God are at work even in the midst of his enemies. It is the same Jesus Christ, who of his grace calls us to follow him, and whose grace saves the murderer who mocks him on the cross in his last hour.

And if we answer the call to discipleship, where will it lead us? What decisions and partings will it demand? To answer this question we shall have to go to him, for only he knows the answer. Only Jesus Christ, who bids us follow him, knows the journey’s end. But we do know that it will be a road of boundless mercy. Discipleship means joy.

In the modern world it seems so difficult to walk with absolute certainty in the narrow way of ecclesiastical decision and yet remain in the broad open spaces of the universal love of Christ, of the patience, mercy and “philanthropy” of God (Titus 3:4) for the weak and the ungodly. Yet somehow or other we must combine the two, or else we shall follow the paths of men. May God grant us joy as we strive earnestly to follow the way of discipleship. May we be enabled to say “No” to sin and “Yes” to the sinner. May we withstand our foes, and yet hold out to them the Word of the gospel which woos and wins the souls of men. “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” (Matt. 11:28-30)

Saturday, November 19, 2011

W: LP: GRP: NS: Cryptonomicon

CryptonomiconCryptonomicon by Neal Stephenson
My rating: 5 of 5 stars

Here is my Goodreads review of this wonderful novel:

I first read this book early after the turn of the century and loved it, then moved on to the author's Baroque cycle "trilogy". I should have savored it more. So just now (19 Nov. 2011) I finished "re-reading" this novel via the audible version and because of the slower nature of listening to the words instead of power reading by sight I was able to savor the story.

The novel has almost 700 reviews here on Goodreads, so I won't go into any analysis of the novel except to say that it was much like Snow Crash in tone but unique in that the author was able to tell several simultaneous stories flashing between WWII and the late twentieth century involving many characters in settings all around the earth. And I feel that the writer pulled it all together and I didn't mind the anticlimactic ending; it was a relief.

If you are a geek or even a partial geek you will relate to the characters. Some reviewers seem disappointed that this novel wasn't some profound Henry James character study, but that wasn't the intent of the author. The story reverberates in my memory now and has given me an appreciation for avenues of research and learning that I had not previously spent much time considering. Thank-you Mr. Stephenson.

DISCLAIMER:
I don't condone the immoral parts of this story (there are a few here) or that in any other writings that I review in this blog.

View all my reviews

Saturday, November 05, 2011

Natural Philosophy: Climate Prediction

Ice cores have revealed that very large climate swings can occur over just a few years—at least they have in the past. Civilized humankind has not experienced such events. The last one, the Younger Dryas, occurred about twelve thousand years ago. Cooling our climate to glacial temperatures over just a few years would severely disrupt global food production and render cities far from the equator uninhabitable. The ice core record from central Greenland shows that events like the Younger Dryas were the norm for most of the last 100,000 years, while the time corresponding to human recorded history has been quite exceptional.80 Extending the record further back in time with the less detailed Antarctic ice cores, it appears that the present warm period is the longest-lived one of the past 420,000 years. There’s clearly something special about our time.

80The paleoclimate records of the past half-million years show that the times of greatest climate stability are the relatively short-lived “peak interglacials,” like the one we are presently living in (though ours is already longer-lived). See J. P. Helmke et al., “Sediment-Color Record from the Northeast Atlantic Reveals Patterns of Millennial-Scale Climate Variability During the Past 500,000 Years,” Quarternary Research 57 (2002): 49-57, and J. F. McManus, et al., “A 0.5 Million-Year Record of Millennial-Scale Climate Variability in the North Atlantic,” Science 283 (1999): 971-974. Using otoliths (bony structures in fish for acoustics and balance) as temperature proxies, the following study determined climate conditions about 6,000 years ago: C. F. T. Andrus, “Otolith 180 Record of Mid-Holocene Sea Surface Temperatures in Peru,” Science 295 (2002): 1508-1511. They showed that sea temperatures were three to four degrees Centigrade warmer and El Niño events less severe at that time.

These records provide an objective test of computer simulations, which otherwise can be highly subjective. Climatologists can now develop long-term simulations of the global climate by adjusting their models to the present climate and testing them on the paleoclimate data derived from the diverse Earthly archives.81 With this growing database, they’ll continue to improve their ability to predict future climate changes. Long-term forecasting once seemed a dream, but the ice-filled pipes of ice cores, alongside other records, may one day make that dream a reality.

81For instance, they consider such factors as carbon dioxide concentration, global ice volume, atmosphere and ocean circulation, solar variations, and the Milankovitch cycles.

We still have much to learn about climate change, of course, but one surprising discovery from this work is that atmospheric carbon dioxide could help prevent glaciation in the future. Research by climatologists A. Berger and M. Loutre of the Institut d’Astronomie et de Geophysique in Belgium suggests that variations in the average amount of sunlight received recently by the Northern Hemisphere are quite exceptional.82 They compared the near-term changes (due to the Milankovitch cycles), five thousand years back to sixty thousand years into the future, to those of the past three million years. They found that only five intervals in the past three million years had variations as moderate as our present.83

82In their study “Future Climatic Changes: Are We Entering an Exceptionally Long Interglacial?” Climatic Change 46 (2000): 61-90, they stated, “This insolation variation…is really exceptional and has very few analogues in the past.”

83If the Milankovitch astronomical cycles are the main driving force of the ice ages, this could help explain the highly anomalous climate stability of the Holocene, the past twelve thousand years. But there’s more going on, because Berger and Loutre predict moderate variations up to sixty thousand years into our future. Moreover, the observed range of the Milankovitch variations since the start of the Holocene has been surprisingly small. Their prediction seems well founded, but there seems to be more going on than they realize. Their explanation for the stability of the Holocene is the low amplitude of the Milankovitch cycles from five thousand years ago until sixty thousand years into the future, compared to the past three million years or so. This seems to be an odd coincidence. But how can you use the predicted changes in the future as part of the explanation for the anomalous stability of the Holocene so far?

Loutre and Berger also found that for up to 130,000 years into the future, the onset of a glaciation depends on the atmospheric level of carbon dioxide, with less carbon dioxide leading to more pronounced growth of ice sheets in the Northern Hemisphere.84 So not only has the climate been anomalously warm, with fairly stable temperatures for the last twelve thousand years, but we could enjoy stability for at least a few tens of thousands of years into the future. That puts us at the beginning of a long-lived stable, warm period.

84A concentration below 260 parts per million by volume seems necessary for substantial glaciation prior to 50,000 years from now. Right now it’s at 370 parts per million.

You’re probably astonished to learn that a high carbon dioxide level could inoculate the planet, and us, against a near-term glaciation (as long as it’s not too high, of course). The modern Industrial Revolution has maintained, and will continue to maintain, carbon dioxide levels well above the minimum threshold Loutre and Berger predict.85

85Some have argued recently that the Atlantic Ocean circulation can be disrupted by the rapid injection of fresh water into the North Atlantic from the discharge of large numbers of icebergs as the polar ice breaks up during a rapidly warming period (as some predict for the next century), supposedly returning us to glacial conditions in short order (Alley and Bender, “Greenland Ice Cores,” 181-184). This is a factor Loutre and Berger did not include in their models, but if it occurs, it’s likely we can recover from it quickly with a high carbon dioxide level. In any case, support among climatologists for themohaline circulation as a driver for the ocean currents is losing ground to wind and lunar tides as the main driving forces. See C. Uhlmann et al., “Warming of the Tropical Atlantic Ocean and Slow Down of Thermohaline Circulation During the Last Deglaciation,” Nature 402 (1999): 511-514.

Even within the framework on the thermohaline circulation model, the most recent atmosphere-ocean circulation simulations suggest that the feared shutdown of the ocean circulation from greenhouse warming will not occur. See M. Latif et al., “Tropical Stabilization of the Thermohaline Circulation in a Greenhouse Warming Simulation,” Journal of Climate 13 (2000): 1809-1813; S. Sun and R. Bleck, “Atlantic Thermohaline Circulation and its Response to Increasing CO2 in a Coupled Atmosphere-Ocean Model,” Geophysical Research Letters 28 (2001): 4223-4226.

We should be glad that the era since the last glacial period has lasted this long. You might not be reading this book had the next major glacial period started, say, one thousand years ago.86 The Northern Hemisphere’s climate would have been too severe for Europe to drag itself out of the so-called Dark Ages and to give us enough leisure time to make the web of scientific, philosophical, and artistic advancements that laid the ground-work for the Scientific and Industrial Revolutions. And without industrial man pouring his extra carbon dioxide into the atmosphere by burning fossil fuels, as he began to do some 150 years ago, the tendency toward increased glaciation might have continued unchecked, making it more and more difficult for civilization to progress. Carbon dioxide emissions are the natural consequence of the rise of civilization (in fact, concentration of carbon dioxide tracks closely with world population).

86Even during the relatively stable Holocene, the era since the Younger Dryas, temperatures have fluctuated enough to disturb civilizations. Earth is still recovering from a centuries-long cold spell that ended in the early nineteenth century, although the rising carbon dioxide should delay the next cold spell.

Human activity has always affected our planet locally, but our striving since the early Holocene has brought us to the point where we can hope to understand the global climate system just as we’re beginning to have a significant impact on it.87 If we’re smart, the measurability of our environment can lead to improved habitability in the near term by allowing us to attune our behavior with the natural processes of global change.88

87We must interpret this data properly if we are to avoid costly and even deadly mistakes, especially since the actual effects of our activities may sometimes be counterintuitive. For instance, this evidence suggests that hindering worldwide economic growth for a slight reduction in the global temperature is unlikely to make Earth more habitable for life in general. In fact, it would probably have the opposite effect, by making it much less hospitable for civilization. We agree with Peter Huber [Hard Green: Saving the Environment from the Environmentalists, A Conservative Manifesto (New York: Basic Books, 1999)] that a healthy economy leads to a healthy environment. In addition, there is a huge (and rapidly growing) volume of published material demonstrating the many benefits to the biosphere and to civilization of elevated carbon dioxide levels. Most of the benefits would come from the effects of aerial fertilization on plants and trees. For a review of this topic, see C. D. Idso, “Earth’s Rising Atmospheric CO2 Concentration: Impacts on the Biosphere,” Energy & Environment 12 (2001): 287-310. The increased plant growth resulting from higher carbon dioxide levels will greatly aid in food production in the coming century as population grows. The overall climate would also be more hospitable. For example, the growing season in cold latitudes would be lengthened; the warming is expected to occur mostly in the winter and nights; evaporation and precipitation would increase, probably resulting in more rainfall throughout the world and more snowfall in artic regions.

The moderate increase in global temperatures, too, should benefit civilization. This is not just unfounded speculation. The effects of the climate fluctuations of the past millennium support the notion that warm periods are preferable for civilization. The Medieval Warm Period, also called the Little Climate Optimum, peaked near A.D. 1200, reaching perhaps half a degree centigrade higher temperatures than the present. Afterwards, the Little Ice Age saw its coldest temperatures in the seventeenth century. There is much historical anecdotal evidence that the Little Ice Age was much harsher on European peoples than the Medieval Warm Period. For a historical treatment, see H. Lamb, Climate, Change, and the Modern World, 2nd ed. (London: Routledge, 1995). There is also increasing evidence that the Medieval Warm Period and Little Ice Age were global phenomena. If the many predicted catastrophes resulting from warmer temperatures (such as the shutdown of the Atlantic circulation of the sudden release of methane from the ocean floor) did not already occur during the Medieval Warm Period (or during the even warmer “Holocene maximum,” about five thousand years ago), then they are not likely to occur in the coming centuries either.

88The notion that we are conducting a vast and dangerous experiment on the climate is often repeated in apocalyptic environmentalist literature. The quote “Through his worldwide industrial civilization, Man is unwittingly conducting a vast geophysical experiment” was an early expression of this view. It originated in R. Revelle, W. Broeker, H. Craig, C. D. Keeling, and J. Smagorinsky, “Restoring the Quality of Our Environment,” Report of the Environmental Pollution Panel, President’s Science Advisory Committee (Washington, D.C.: The White House, 1965), 126. People who hold to this view never imagined that the activities of industrialized society could benefit the world’s ecosystems.






from “Privileged Planet” by Dr. Guillermo Gonzalez & Dr. Jay Richards.