Wednesday, October 30, 2024

Human person is a true ‘cosmos in miniature’ – Wolfgang Smith

“Smith contends that, in the final count, Einsteinian relativity is founded on ideological grounds, not empirical ones”. John Trevor Berger Wolfgang Smith died on 19th July, 2024 (RIP) Surveying the Integral Cosmos: A Review of ‘Physics & Vertical Causation’ 29 August 2023 Book Review, Philosophy of Physics, Wolfgang Smith John Trevor Berger According to the experts of standard cosmology, we live in a universe which is uniformly egalitarian, a homogeneous mass of subatomic particles. And this purported ‘cosmological principle’, we are told, holds from the furthest observable (and unobservable) reaches of the universe, to the ordinary moment of lived experience. The problem is that this world-picture completely contradicts what seems to be manifest to us, self-evidently, by our five senses as well as our shared, ‘common’ sense of things. If what the experts are telling us is true, then we really are living in an illusion—and many of them have no qualms about telling us just that. For the better part of four decades, Wolfgang Smith has been gradually chipping away at this impasse, and his project breaks new ground in Physics and Vertical Causation: The End of Quantum Reality. First published by Angelico Press in 2019—and now available exclusively from the Philos-Sophia Initiative—the book is an indispensable companion to the Initiative’s feature documentary on the life and work of Prof. Smith, released in 2020, The End of Quantum Reality. It is also the true sequel to his paradigm-shifting 1995 monograph, The Quantum Enigma: Finding the Hidden Key—now also available from the Philos-Sophia Initiative. Physics and Vertical Causation (PVC) picks up just where The Quantum Enigma (TQE) left off: namely, the discovery of ‘vertical causality’ (VC). Yet while TQE was primarily restricted to VC’s relevance to the resolution of the measurement problem in quantum mechanics, PVC probes widely and deeply into the presence of VC throughout the cosmos en masse—not to mention the ‘microcosm’, man himself. Indeed, while it may not be readily apparent by the book’s title, the work is, fundamentally, a study in cosmology; the title simply indicates whence cosmology must, in our time, take its point of departure. For if, as Smith maintains, physics is the foundational science—and quantum mechanics “physics come into its own”—then our entire view of the cosmos is necessarily affected by how we interpret quantum theory. One should take special note, incidentally, that the author’s decades-long project reaches its summit in his last work, Physics: A Science in Quest of an Ontology (soon to be re-released in a second, Revised and Expanded edition). And these three books—The Quantum Enigma, Physics and Vertical Causation, and Physics: A Science in Quest of an Ontology, in this order—form a kind of ‘trilogy’, each one building upon the breakthroughs of the previous: a journey from the bare bones of quantum physics to a full-fledged renascence of Neoplatonist cosmology, wherein one finally sees how physics generally, and quantum mechanics specifically, fits into an ordered cosmological hierarchy.1 * * * Devoted readers of Wolfgang Smith know only too well the great care he takes—in the formulation of his position on a given issue—to articulate his ontological distinction between the ‘physical’ and the ‘corporeal’: to the world “as conceived by the physicist,” versus the world as originarily manifest to sensory perception. In PVC, he takes a great stride forward by the introduction of his etiological distinction between ‘horizontal’ and ‘vertical’ causation. But since the etiological distinction hinges upon the ontological, let’s first take a look at the latter. Owing in large part to his tremendous philosophical prowess—a rarity among contemporary scientists—when first confronted with the quantum reality problem, Smith saw something to which other theoretical physicists seem to be completely myopic: the conundrums and ‘paradoxes’ of quantum theory never stemmed from the side of physics in the first place. Rather, the origin lay in a deeply sedimented philosophical presupposition—one postulated by the likes of Galileo Galilei and John Locke, but most closely associated with René Descartes. Cartesian ‘bifurcation’—a term coined by Alfred North Whitehead, which Wolfgang Smith has put to good use throughout his authorial career—constitutes a dichotomy which divides the world into two substances, namely Thought (res cogitans) and Extension (res extensa). This gives rise to the belief that the ‘objective’ world can be wholly described in quantitative terms. In light of Smith’s ontological distinction, this is tantamount to the reduction of the corporeal to the physical. Therefore, qualitative attributes—such as color, sound, or taste—are taken, in the Cartesian paradigm, to be mental or subjective. On the other hand, the quantitative attributes—the ‘extended’ (i.e., measurable) aspects—of the world are taken to be the ‘really real’. Quantities are thought to have ontological priority over qualities, insofar as the latter are merely ‘in our heads’ (res cogitantes). What is left in the external world, then, are objects which can be accounted for, without residue, in mathematical terms (res extensae). Smith’s philosophy of physics rests squarely upon the rejection of bifurcation, and indeed he has demonstrated that quantum paradox is itself a byproduct of the Cartesian partition. It is this unexamined assumption which underlies and, in a way, defines what is commonly reckoned as the ‘scientific outlook’, and it is precisely this—not, that is to say, some remaining ‘incompleteness’ in quantum mechanics—that renders the quandaries of quantum theory insoluble from a technical standpoint. Remove this epistemological fallacy, however, and foundational physics starts to make sense. Nor is anything scientific sacrificed in so doing: what is rejected, rather, is a false philosophical dichotomy. The physicist, then, is not, in the strict sense, dealing with the corporeal world—that world in which we find ourselves via cognitive sense perception—but with a subcorporeal domain: one which has been discovered, and to a certain degree ‘constructed’, by the interventions of the physical scientist. And these procedures are what brings into the sphere of observation what the author identifies as the physical universe—the world, once again, “as conceived by the physicist.” Now the ontological distinction, as mentioned above, necessarily entails a complementary etiological distinction. For if there are these ‘strata’ in the order of being—these two different ‘worlds’ so to speak, the corporeal and the physical—then there must be some mode of causation which is capable of traversing between the two, on pain of not being able to conduct the business of physics to begin with. And this defines a causality which is unknown to modern physics: a causal mode that is not field-based, but acts instantaneously—‘above time’ as it were. Hence we have a distinction between horizontal and vertical causation. Horizontal causation may be generally thought of as ‘physical’—the well known relation of ‘cause-&-effect’ operating in space and time—whereas vertical causation is supra-spatiotemporal. The author has thus identified a causal mode whose field of action vastly exceeds that of physical causation. And the central objective of PVC is to bring out the immense scientific, cosmological, and philosophical implications of this discovery. * * * Although first recognized within the context of resolving the quantum measurement problem, Smith found that VC is ubiquitous; its effects come into view on all sides, even from the strictly operational viewpoint of the physicist. It makes sense of the fact, for instance, that corporeal objects do not ‘multilocate’; or that cats cannot be, at once, dead and alive. The intelligibility and stability of form that we find in the corporeal world owes precisely to VC. Smith also shows how VC demystifies J. S. Bell’s celebrated interconnectedness theorem: the phenomena of ‘nonlocal’ interactions become perfectly intelligible once we see that there can in fact be cause-to-effect relations which do not involve a transfer of energy through space. It is worth pointing out, in this connection, that the ‘instantaneity’ of VC is truly atemporal—not just ‘super-fast’. PVC argues as well for the crucial role that VC plays in biology, which for nearly two centuries has been basically reduced to physics, for no better reason than that the Cartesian axiom necessitates such a reduction; res extensae are, after all, governed by horizontal causation alone. Smith demonstrates the invalidity of said reduction, specifically, in arguing that a physicalist biology—by virtue of its inability to recognize vertical effects—is, in principle, incapable of comprehending the physiology of a living organism. In other words, a physiology based upon the contemporary paradigm is able to comprehend an organism only to the extent that it is inorganic! Finally, as he ascends to the anthropic level, the author explains how VC accounts for man’s ability to produce ‘complex specified information’ (CSI). Indeed, it follows upon the strength of William Dembski’s 1998 theorem that CSI cannot be produced by means of horizontal causality: our very ability to generate CSI—or, if you prefer, intelligible forms—necessitates the existence of VC. * * * What is perhaps the most astonishing about PVC—especially to those unfamiliar with premodern thought—is Wolfgang Smith’s analysis and appropriation of what he terms the ‘tripartite cosmos’, manifested, in its respective ways, in both the macrocosm (the world) and the microcosm (the human person). His analysis of the ‘cosmic icon’2 gives us a concise symbolic depiction which effectively encapsulates the cosmic tripartition. The book’s magisterial final chapter, “Pondering the Cosmic Icon,” brings into full view this fecund symbol—to which the author has referred in previous works as a kind of primordial archetype whose presence reverberates throughout traditional cultures—and we find in following Smith’s decoding of the icon the rediscovery of an integral cosmos. But the author really breathes new life into the cosmic icon, and what it depicts, insofar as his reflections on the import of modern physics play an important role in his definitions. First basing himself upon traditional sources, Smith posits that the cosmos consists of three tiers or domains: the corporeal, the intermediary, and the spiritual.3 What makes Smith’s account of the cosmic tripartition unique is that he differentiates these three domains vis-à-vis their spatio-temporal ‘bounds’. That is to say, whereas the corporeal world is bound by the conditions of space and time, the intermediary is bound by time alone, while the spiritual is bound by neither space nor time. One should note well here that the corporeal domain—the sensorily perceived world in its entirety—is actually the lowest stratum of the cosmic hierarchy. From the latter it follows that the physical, or ‘subcorporeal’, is technically ‘below the bottom’ of cosmic reality; hence the author’s characterization of physical objects as ‘sub-existential’. The architecture of this trichotomy, then, is accompanied by the realization that our vaunted differential equations simply do not apply above the corporeal plane, for the simple reason that said equations presuppose the bounds of space and time. Whereas VC acts from the highest reaches of the ontological hierarchy, physics—by virtue of its modus operandi—is restricted, once again, to the ‘lower third’ of the tripartite cosmos. As for man himself: the microcosm is constituted by the tripartition of body (corpus or soma), soul (anima or psyche), and spirit (spiritus or pneuma). Inasmuch as the human person is a true ‘cosmos in miniature’, whatever can be said of the macrocosm is echoed in the microcosm. For instance, while the body is bound by space and time, the soul is bound by time alone, and the spirit by neither space nor time. But it’s crucial to remember that, just as the macrocosm is one, integral being—whose tiers are distinguishable, but not separated, by particular bounds—so the human person is one, integral being. Neither macrocosm nor microcosm is ‘three beings’, but rather one being with three ‘levels’. The cosmic icon, in any case, depicts human nature as well as the cosmos at large. * * * What is also new in PVC—and which will no doubt come to the surprise (and consternation) of many—is Prof. Smith’s final and decisive break with the physics of Albert Einstein.4 While in previous decades Smith suggested that while the theory of relativity may well pertain to the physical universe, it does not, strictly speaking, pertain to the corporeal world. PVC, however, tells a new tale. Smith now lays it down categorically that, even on purely physical grounds, Einsteinian relativity is a no-go. And it turns out that relativity falls on shockingly simple theoretical grounds. The author also provides a brief exposé on several little-publicized falsifications of relativity on empirical grounds. Upon analysis of the basic premises of Einstein’s original 1905 paper on special relativity, Smith finds that Einstein’s Principle of Relativity is based upon little more than the fact that it offers a reason why the Michelson-Morley experiment of 1887 failed to detect any orbital velocity of Earth. That the principle of relativity preserves the Copernican cosmological principle may explain why—even in spite of adverse empirical findings from Einstein’s time to the present day—the theory remains sacrosanct by the physics establishment. Intriguingly, we also learn that the renowned formula E = mc²—perhaps the most celebrated ‘proof’ of Einstein’s theory—is derivable from classical electrodynamics. Smith contends that, in the final count, Einsteinian relativity is founded on ideological grounds, not empirical ones. …. https://philos-sophia.org/surveying-integral-cosmos/

Nature of the Modern Sciences

by Damien F. Mackey “Universities have drifted dangerously towards utility, collapsing into being mere technical institutes”. Dr. Gavin Ardley Gavin Ardley’s Marvellous Perception of the Nature of the Modern Sciences This, by far my favourite book on the philosophy of modern sciences, I have found to be highly enlightening with its explanation of the clear distinction between science and philosophy – a distinction that is becoming more and more blurred with the passing of time. Aquinas and Kant: The Foundations of the Modern Sciences (1950) is available on-line (for example at): https://brightmorningstar-amaic.blogspot.com/2010/06/gavin-ardleys-book-aqunas-and-kant.html Chapter XVIII is the crucial one, for it is there that Gavin Ardley, following an insight from Immanuel Kant, puts his finger right on the nature of the sciences, or what the modern scientist is actually doing. Whilst the precise realisation of this had escaped some of the most brilliant philosophers of science, it had not escaped Kant – who, however, then managed to bury this gem of insight under a mountain of pseudo metaphysics. Other minds went close to discovering the secret, but failed to recognize the Procrustean nature of modern science, that is, the active imposition of laws upon nature, rather than, as is generally imagined, the reading of laws in nature. Dr. Ardley will finally sum up his findings in this splendid piece (but one will definitely need to read his chapter XVIII): Chapter XXI THE END OF THE ROAD The solution to the problem is now before us. The quest of the modern cosmologist for a satisfactory harmony of Thomism with post-Galilean physical science is nearing its goal. The bifurcation made by the Procrustean interpretation of physics rescues the dualist theory from the impasse in which it has been struggling. With our discussion of voluntary active phenomenalism in Ch. XVIII in view, we can see precisely how there come to be two orders, each autonomous. The Scholastic metaphysician functions in one order, the modern physicist in the other, and there is no immediate link whatever between them. There is a clean divorce between the ontological reality, and the physical laws and properties which belong to the categorial order. The link between the physical laws and the underlying causes is no longer of the first remove but of the second. The fundamental dictum of Wittgenstein is our guide here. [See p. 98.]: that a law of physics tells us nothing about the world, but only that it applies in the way in which in fact it does apply, tells us something about the world. This all-important consequence of the Procrustean character of modern physics provides the solution to Phillips’ difficulty. [See p. 224. The difficulty of course arises from the failure to distinguish the physicists’ data from phenomena. We are careful to distinguish them.] It furnishes the essential supplement to the otherwise admirable doctrines of O’Rahilly and Maritain. This doctrine of the two orders, soundly based, is very much more satisfactory than such a palliative as hylosystemism. Now we can retain the Thomist doctrine in all its purity, but we have added to it another chapter, so that the post-Renaissance physical science may at last find a home in the ample structure of the philosophia perennis. It is from Immanuel Kant that this doctrine of the nature of modern physics ultimately derives. Scholastics thus owe to Kant the recognition that he, albeit unwittingly, has made one of the greatest contributions to the philosophia perennis since St. Thomas. It is commonly stated that St. Thomas showed that there is no contradiction between faith and profane science. This is true of sciences of the real. But for sciences of the categorial we must look also to Kant. It is St. Thomas and Kant between them who have shown that there is no contradiction possible between faith and any profane science. Let us now summarise the contents of these chapters. The Bellarmine dichotomy between what actually is the case, and what gives the most satisfactory empirical explanation, has all along been the basic contention of the dualist philosophers. But the absence hitherto of an adequate explanation of how there can be these two separate orders has been the great stumbling block. It has driven other Scholastic philosophers virtually to abandon the dichotomy and try to work out a unitary theory. This has led to such a scheme as hylosystemism with its fundamental distortions of Thomism. We have shown how illusory such unitary schemes must be, founded as they are on the shifting sands of current physical theories. On the other hand we have supplied the missing explanation in the dualist theory. By pointing out the Procrustean categorial nature of modern physics, we have established its autonomy on a satisfactory basis. We have shown how the two orders can exist side by side without clashing. Hence the Thomist structure needs no alterations but only the extension of a wing to the house. We have traced in outline the slow recognition by Scholastic philosophers of the part played by artifacts, or entia rationis, call them what we will, in the new physical learning which has been developing since the 17th century. The time has now come for this recognition to be extended to a wider field than merely that of modern physics. We have seen in this work how systems of artifacts are to be found in a great variety of human pursuits. In nearly all our activities we avail ourselves of their assistance; we find at almost every turn a fabric woven of myths. Such a fabric is necessary to facilitate our passage through the world. But we must never lose sight of the fact that it is only myths and phantoms. We should never allow ourselves to be enslaved by our own creations: there are no bonds more insidious than those we impose on ourselves. Behind the shadowy world we have created to be our servant, there lies the real world. A phantom is but a sorry companion to any man. It is the real world, the world which ever is, to which we must turn our eyes, and from which comes our strength. [End of quote] Christopher Dawson summed it up “If the laws of mathematics are simply the creation of the human mind, they are no infallible guide to the ultimate nature of things. They are a conventional technique which is no more based on the eternal laws of the universe than is the number of degrees in a circle or the number of yards in a mile”. Christopher Dawson The insightful words of Christopher Dawson (d. 1970) here seem to me closely to echo the sentiments of Dr. Gavin Ardley, in his masterpiece, Aquinas and Kant. The Foundations of the Modern Sciences (1950), who wrote in his Chapter III (“The Nature of Modern Physics”): The Classical, or Realist, Theory of Modern Physics The classical writers on scientific method, men like John Stuart Mill, and the English empiricists generally, took it for granted that modern physics was, like ancient physics, endeavouring to discover the nature and functioning of the physical world about us. Only, they believed, it was doing it much more successfully than was the ancient and medieval physics. They saw the change that came over physics in the days of Galileo as a change occasioned by increased attention to observation and experiment. They accused the Aristotelians of paying too little attention to observation and too much to a priori notions. Liberation from the medieval straight-jacket, and careful experiment and measurement, coupled with the powerful instrument of mathematics, was believed to be the reason for the great strides forward in physical science from Galileo onward. Physics was thus regarded as a truly empirical science. The physicist was supposed to observe uniformities in Nature and to generalise these into laws. Some varied this a little by pointing out that physicists take hypotheses and then put them to the test of experiment. If experiment verifies the hypothesis then we have discovered a valid law or theory of physics. By these means, it was believed, were discovered such laws and principles as Newton’s Laws of Motion and the Law of Universal Gravitation, the Conservation of Energy, the Wave Theory of Light, the Atomic Theory of Matter, and so on. Physics was thus held by these philosophers and logicians to be slowly wresting out the secrets of Nature, to be steadily unfolding before us the constitution of the physical world. The uniformity of Nature is revealed in the true laws of physics, and renders them immutable. Physics is subject at every turn to the test of experiment, and anyone can upset a theory simply by showing that some observation is contrary to it. Thus physics abhors authority and anything that smacks of the a priori. Consequently the modern physicist reviles the old Aristotelian physicist who, he believes, was bound hand and foot by authority and a priori notions. By this slow empirical advance, it was believed, there was built up this great edifice of modern physics; an edifice which today occupies one of the most prominent positions in our intellectual horizon, while in practical applications it has transformed daily life by surrounding us with a countless multiplicity of instruments and amenities. Although the classical empiricist logicians were not all agreed on what was, precisely, the scientific method, yet on the general picture they were unanimous. [Footnote: See further Ch. XI, on Scientific Method.] The Eddingtonian Theory Nevertheless there has long been a minority which has held other views about the nature of physics and scientific method. In recent years these views have pushed their way more and more to the fore. The revolt has been rather tentative up to the present, but in this chapter we will extend it further and develop its consequences. The John the Baptist of the Movement was Immanuel Kant. In more recent times the principles were revived by Poincaré. [Footnote: Some account of the various transitional theories will be found in later chapters, notably in Ch. XVIII in the Section on Modern Physics and Scholastic Philosophy.] But the new interpretation has received its greatest impetus from the works of the late Professor Eddington, who gave a most elegant expression to what others had long been struggling to articulate. The new approach is based on the mode of acquiring knowledge in experimental physics. It pays little attention to what the physicist says, but much attention to what he does. It looks away from the world to the activity of the physicist himself. To Eddington and his school of thought, the laws of physics are subjective, arbitrary, conventional, dogmatic, and authoritarian. This is, of course, precisely the reverse of the classical theory which believes the laws to be supremely objective. But the new theory holds that the laws of physics are not the laws of Nature but the laws of the physicists. The laws of physics are always true, not because they represent uniformities of Nature, but simply because the physicist never lets them be untrue. Newton wrote in the Principia that ‘Nature is pleased with simplicity and affects not the pomp of superfluous causes’. The classical empiricist logician would heartily endorse this dictum, although he might be puzzled if asked how he knew it to be true. But the alternative view would insist that it is not Nature which is pleased with simplicity, but the physicist. Whether Nature is pleased with simplicity or not we cannot tell, at least not within the province of experimental science. But we know that the physicist is pleased with simplicity and will exercise all his ingenuity to achieve it. The simplicity of the laws of physics, then, tells us much about the physicist, but nothing immediately about Nature. This reorientation towards physics can be expressed very neatly by using the parable of Procrustes, and saying that physics is a PROCRUSTEAN BED. Procrustes lived in ancient Greece. He was a brigand who terrorised Attica until finally he was vanquished by Theseus. Now Procrustes had a bed, and it was his practice to make travellers conform in length to that bed. If they were too short he stretched them out until they fitted, and if they were too long he chopped of their legs until they were the right length. This is a parable of what the physicist does with Nature. He makes Nature conform to what he wants, and having done so announces that he has discovered a law of Nature: namely that all travellers fit the bed. Hence it is that the laws of physics are always true. It is because the physicist makes Nature conform to them. He runs Nature out into moulds, so to speak. A law of physics is not something discovered in Nature, but something imposed upon Nature. In brief, physics is a put-up job. The physicist puts it all in implicitly at the beginning, and then draws it out explicitly at the end. Physics is manufactured, not discovered. Eddington puts the matter in his own inimitable style. [Footnote: Eddington, A. S.: The Philosophy of Physical Science (Cambridge, 1939), p. 109.] [End of quotes] Christopher Dawson wrote, in Progress and Religion (Sheed and Ward, 1938, p. 236), concerning mathematics and the universe: The rise of modern physics was closely connected with a transcendental view of the nature of mathematics derived from the Pythagorean and Platonic tradition. According to this view, God created the world in accordance with numerical harmonies, and consequently it is only by the science of number that it can be understood. ‘Just as the eye was made to see colours’, says Kepler, ‘and the ear to hear sounds, so the human mind was made to understand Quantity’. (Opera 1, 3). And Galileo describes mathematics as the script in which God has written on the open book of the Universe. But this philosophy of mathematics which underlies the old science, requires a deity to guarantee its truth. If the laws of mathematics are simply the creation of the human mind, they are no infallible guide to the ultimate nature of things. They are a conventional technique which is no more based on the eternal laws of the universe than is the number of degrees in a circle or the number of yards in a mile. …. Why is Modern Physics so Successful? A reader queries: “I did read one review of Ardley's book and the reviewer (who seemed sympathetic to the philosophia perennis) said that [Ardley] doesn't really answer the question as to why modern physics is so successful”. This is the review to which the reader refers: http://bjps.oxfordjournals.org/content/II/6/167.full.pdf REVIEWS Aquinas and Kant, Gavin Ardley, Longmans Green & Co., London, 1950. Pp. x + 256. 18s. THE author of this book is greatly perturbed about the ultimate basis of our knowledge of the universe, and the conflicting character of modern thought in philosophy and physics. And well he may be. The rise of Neo-Thomism in one form or another is a feature of our generation. No less marked, however, is the advance of theoretical physics associated with the names of Poincaré, Eddington, and one or two others of comparable calibre. Again, as Mr Ardley remarks, St Thomas Aquinas and Kant seem strange bedfellows indeed, as Aristotle and the Fathers were aforetime. Observing that the latter pair were eventually 'reconciled,' he believes that a corresponding state of bliss for the former couple is only a matter of time. Kant's idea of a physicist was that of an extremely active person, by no means content to receive laws from nature, but perpetually engaged in the task of formulating laws of his own which he 'fastened' upon nature, and to which she was obliged to conform. All that is said about the Procrustean bed and the chopper is most apt, and indeed on this view, deserved. Nevertheless, according to Mr Ardley, it is a grave error to imagine that this coercive technique is intrinsically necessary; it is merely a device to secure power for mankind. Over against this stands metaphysics in serene detachment, ready as always to admit the practical advantages of ‘saving appearances,' whether in classical physics or in modern metrical technology, but claiming the absolute title to the possession of philosophical truth. Seldom has the precept 'between us and you there is a great gulf fixed . . .' been restated in starker form. Why, therefore, it is asked, are we in fact confronted with physics heaping triumph upon triumph in almost every department of twentieth-century life? Mr Ardley replies in effect that had a divergent system of 'categorisation' been set up, things might have worked out differently. This riposte is very disappointing, being nothing short of wholly irrelevant, since what we want to know is why physics, as commonly understood, should be any good at all. No reasonable person has anything but reverence for the philosophia perennis, yet this book cannot be said to have helped to bring the natural sciences of to-day within its broad and generous frontiers. Unfortunately, too, Mr Ardley's style lacks attractiveness; it is rather that of a school-teacher admonishing an unwilling class, and underlining for them, as he goes along, what they are meant to learn by heart. IAN RAWLINS Introduction That modern science and technology (centred around modern physics) have been stupendously successful no alert human being today would probably deny. And it is due to its stunning success in our modern world that we humans have tended to elevate “science” to the virtual status of ‘deity’. We, for all intents and purposes, idolise it. Gavin Ardley, author of the book under consideration in this series, Aquinas and Kant: The Foundations of the Modern Sciences (1950), was not critical at all of the modern sciences as a legitimate human endeavour – a part of God’s invitation to man to “subdue the earth” (Genesis 1:28). Ardley’s Chapter XI: “The Quest for a Scientific Method” is relevant to this present article. Speaking of the early efforts to comprehend the methodology that was leading to such scientific success, Ardley wrote: The great success of physical science in the post-Renaissance world led to much speculation about the secret of its success. It has been the general opinion that this secret must lie in some way in the method employed in the new sciences. If we could discover precisely what this method is, and make it explicit, then, so it was thought, we should be able to use it more effectively, and, no doubt, extend its employment to even wider fields. Consequently ever since the 17th century much attention has been paid to the quest for this scientific method. We have already considered Francis Bacon as the ‘politician’ of the new movement to extend man’s power over Nature (Ch. IV). Francis Bacon was also the author of one of the first attempted formulations of the method of the new science. He laid down rules which he believed would, if followed, lead automatically to our complete mastery over Nature. His method consisted in collecting and recording all available facts, performing all practicable experiments, and finally, by means of certain rules, making out connections between all the phenomena so observed. However, this procedure or method, as laid down by Bacon, turns out on closer acquaintance to be barren. It is much too simple and naïve to meet the situation. Nature in fact is not nearly as simple and orderly as Bacon had supposed. The practising scientists went on developing their sciences along their own lines without reference to Bacon’s supposed automatic method. [End of quote] Dr. Ardley, who was both philosopher and scientist, far from reviling the “world of physics”, which he regarded as “a world of deep and abiding beauty”, was at pains, nonetheless, to explain just what kind of world it actually is, and - relevant to the question posed in this article - “why is it so successful?”: Chapter III THE NATURE OF MODERN PHYSICS Physics and Nature The world of modern physics is not the natural world. It is a remote domain of artifacts more removed from the world of Nature than the worlds in which Mr Pickwick and Hamlet dwell. The world of physics is austere and exacting, but withal a world of deep and abiding beauty. It is this aesthetic quality, perhaps even more than the satisfaction of intellectual curiosity and the desire for power, which explains its hold on its exponents. The beauty of pure mathematics has been recognised at least since the days of Plato. Pure physics has this beauty too, and in addition an intangible quality peculiar to itself which is well known to those who have entered its inner temples. This, rather than the exploration of nature, must be the physicist’s apology. But it may well be asked now: what is the relation between physics and Nature? If physics dwells apart, how does it come into contact with Nature. And furthermore, it may be asked, why is it so successful? In a general way, the solution of the first part of this question lies in the fact that the process of systematic experiment is selective and transforming. Hence it is that the transition is made from Nature to the abstract world, and vice versa. This is the link between the two worlds. As regards the second question – why, if physics is an abstract and arbitrary system, is it so successful? – we might ask in return, what is the standard of success? How much more or less successful physics might have been had it been developed in different ways from the way it was in fact developed, we do not know. If the net dragged through the world by the physicists had been quite different, the outcome might have been very different too. It may have been much more successful, or much less so. We have no standard of comparison for success, so the question is scarcely profitable. In discussing success it may be helpful to compare together two different branches of physics. The classical mechanics as applied to the solar system was generally regarded as a dazzling success. But on the other end of the scale the theory of electromagnetics is regarded today by most students of the subject as being in a state of well-nigh hopeless confusion, although with experience it can be made to work moderately well. Evidently some wrong turning was made early in the development of this latter branch of physics, and with the root trouble, whatever it is, firmly entrenched, the subject appears to be growing in disorder and chaos rather than improving. Evidently it would be better to start afresh from the beginning and drag some quite different net through the world in this particular realm. Such considerations as these should give us pause before we speak lightly of the ‘success’ of physical science. A variant on this question Why if arbitrary then success? is to insist that if a law or theory enjoys success, then, in the same measure, it is probable that Nature is really like the situation envisaged by that law or theory. E.g. if the law of Gravitation is well established in physics, then there must really be this Gravitation in the world, and so on. In answer to this objection we cannot do better than quote the words of Wittgenstein in his Tractatus Logico-Philosophicus, where he propounds much the same doctrine concerning the laws of physics as we have in this chapter. In the course of a most penetrating discussion of the subject he remarks: The fact that it can be described by Newtonian mechanics asserts nothing about the world; but this asserts something, namely, that it can be described in that particular way in which as matter of fact it is described. The fact, too, that it can be described more simply by one system of mechanics than by another says something about the world. [Tractatus, 6.342.] If the laws of physics were really found in the world, then the laws would tell us something about the world. But if the laws of physics are superimposed on the world, then the laws themselves tell us nothing about the world. [Footnote: This incidentally provides the solution to the controversy which raged throughout the Middle Ages concerning the status of the various systems of astronomy. See Appendix.] Only the character of the particular description which we effect in terms of the super-imposed law has any bearing on the world. It is only in this second order manner that we make contact with the world. …. Hence there is no foundation for the assertion that in modern physics a law or theory, if successful, tells us what Nature is like. This is a most important conclusion. [End of quote] Yes, the key issue is, as Ardley has put it, “what is the standard of success?” In the writings of two recent popes, Benedict and the present pope, Francis - neither of whom could be accused of being anti-mathematics or anti-science (see below e.g. Benedict’s XVI “the magnificent mathematics of creation”) - one can discern the two orders about which Ardley has written, both legitimate, but with the higher order deserving of the more attention. Josef Ratzinger/Pope Benedict, writing in has this to say about the limitations of modern science, of “functional truth”, and how the total pursuit (idolisation) of it can make one blind to ““truth” itself”: …. Let us say plainly: the unredeemed state of the world consists precisely in the failure to understand the meaning of creation, in the failure to recognize truth; as a result, the rule of pragmatism is imposed, by which the strong arm of the powerful becomes the god of this world. At this point, modern man is tempted to say: Creation has become intelligible to us through science. Indeed, Francis S. Collins, for example, who led the Human Genome Project, says with joyful astonishment: "The language of God was revealed" (The Language of God, p. 122). Indeed, in the magnificent mathematics of creation, which today we can read in the human genetic code, we recognize the language of God. But unfortunately not the whole language. The functional truth about man has been discovered. But the truth about man himself — who he is, where he comes from, what he should do, what is right, what is wrong — this unfortunately cannot be read in the same way. Hand in hand with growing knowledge of functional truth there seems to be an increasing blindness toward "truth" itself — toward the question of our real identity and purpose. [End of quote] Recently someone on TV remarked that “technology has made everything possible”. That it “has improved our health, provided us with a far better lifestyle, and can even bring about peace”. No one argues that science and technology have brought massive material, at least, benefits to our world. And, following Dr. Ardley (and having to disagree with his reviewer, Rawlins), one could say that perhaps it could have provided us with even greater benefits, here and there, if researchers had, say, ‘dragged some quite different net through the world in this particular realm’. But has science and technology actually made our world a happier place in which to live? And is there really a technologically-achieved peace? No, because modern science has not within itself the capacity to bring a deeper peace. That is apparent from Benedict’s comment above that a full immersion in the pursuit of “the functional truth about man” must inevitably lead to “an increasing blindness toward “truth” itself — toward the question of our real identity and purpose”. Hence, the modern phenomenon of ‘identity crisis’, hence alienation, often leading to suicide. Pope Francis has, I believe, come to the rescue with his blueprint for the modern world, Laudato Si’, which, by no means decrying the pursuit of genuine scientific endeavour, warns of excess. Sometimes, less is more. Pope Francis puts modern ‘progress’ into a real perspective when he writes: Pollution, waste and the throwaway culture 20. Some forms of pollution are part of people’s daily experience. Exposure to atmospheric pollutants produces a broad spectrum of health hazards, especially for the poor, and causes millions of premature deaths. People take sick, for example, from breathing high levels of smoke from fuels used in cooking or heating. There is also pollution that affects everyone, caused by transport, industrial fumes, substances which contribute to the acidification of soil and water, fertilizers, insecticides, fungicides, herbicides and agrotoxins in general. Technology, which, linked to business interests, is presented as the only way of solving these problems, in fact proves incapable of seeing the mysterious network of relations between things and so sometimes solves one problem only to create others. 21. Account must also be taken of the pollution produced by residue, including dangerous waste present in different areas. Each year hundreds of millions of tons of waste are generated, much of it non-biodegradable, highly toxic and radioactive, from homes and businesses, from construction and demolition sites, from clinical, electronic and industrial sources. The earth, our home, is beginning to look more and more like an immense pile of filth. In many parts of the planet, the elderly lament that once beautiful landscapes are now covered with rubbish. Industrial waste and chemical products utilized in cities and agricultural areas can lead to bioaccumulation in the organisms of the local population, even when levels of toxins in those places are low. Frequently no measures are taken until after people’s health has been irreversibly affected. 22. These problems are closely linked to a throwaway culture which affects the excluded just as it quickly reduces things to rubbish. To cite one example, most of the paper we produce is thrown away and not recycled. It is hard for us to accept that the way natural ecosystems work is exemplary: plants synthesize nutrients which feed herbivores; these in turn become food for carnivores, which produce significant quantities of organic waste which give rise to new generations of plants. But our industrial system, at the end of its cycle of production and consumption, has not developed the capacity to absorb and reuse waste and by-products. We have not yet managed to adopt a circular model of production capable of preserving resources for present and future generations, while limiting as much as possible the use of non-renewable resources, moderating their consumption, maximizing their efficient use, reusing and recycling them. A serious consideration of this issue would be one way of counteracting the throwaway culture which affects the entire planet, but it must be said that only limited progress has been made in this regard. [End of quote] I have found some of what Pope Francis has to say in this Encyclical letter very Ardleian. This led me to write in my article: ‘For life is more than food, and the body more than clothing’. (Luke 12:23) https://www.academia.edu/13601104/_For_life_is_more_than_food_and_the_body_more_than_clothing_._Luke_12_23_ Quality Over Quantity What appeals to me personally about the pope’s Laudato Si’ encyclical letter is the resonance I find in parts of it with my favourite book on the philosophy of science, Dr. Gavin Ardley’s Aquinas and Kant: The Foundations of the Modern Sciences (1950). …. Whereas the ancient sciences (scientiae) involved a study of actual reality, the more abstract modern sciences (e.g. theoretical physics), involve, as Immanuel Kant had rightly discerned, an active imposition of a priori concepts upon reality. In other words, these ‘sciences’ are largely artificial (or ‘categorial’) - their purpose being generally utilitarian. Ardley tells of it (Ch. VI: Immanuel Kant): Kant’s great contribution was to point out the revolution in natural science effected by Galileo and Bacon and their successors. This stands in principle even though all the rest of his philosophy wither away. Prior to Galileo people had been concerned with reading laws in Nature. After Galileo they read laws into Nature. His clear recognition of this fact makes Kant the fundamental philosopher of the modern world. It is the greatest contribution to the philosophia perennis since St. Thomas. But this has to be dug patiently out of Kant. Kant himself so overlaid and obscured his discovery that is has ever since gone well nigh unrecognised. We may, in fact we must, refrain from following Kant in his doctrine of metaphysics. The modelling of metaphysics on physics was his great experiment. The experiment is manifestly a failure, in pursuit of what he mistakenly believed to be the best interests of metaphysics. But, putting the metaphysical experiment aside, the principle on which it was founded abides, the principle of our categorial activity. Later, in Ch. XVIII, we will see in more detail how this principle is essential to the modern development of the philosophia perennis. Kant was truly the philosopher of the modern world when we look judiciously at his work. As a motto for the Kritik Kant actually quotes a passage from Francis Bacon in which is laid down the programme for the pursuit of human utility and power. [Footnote: The passage is quoted again in this work on [Ardley’s] p. 47.] As we saw in Ch. IV, it was Bacon above all who gave articulate expression to the spirit behind the new science. Now we see that it was Kant who, for the first time, divined the nature of the new science. If Bacon was the politician of the new régime, Kant was its philosopher although a vastly over-ambitious one. It appears to be this very sort of Baconian “régime” that pope Francis is currently challenging, at least, according to Stephen White’s estimation: While much has been said about the pope’s embrace of the scientific evidence of climate change and the dangers it poses, the irony is that he addresses this crisis in a way that calls into question some of the oldest and most basic assumptions of the scientific paradigm. Francis Bacon and René Descartes — two fathers of modern science in particular — would have shuddered at this encyclical. Bacon was a man of many talents — jurist, philosopher, essayist, lord chancellor of England — but he’s mostly remembered today as the father of the scientific method. He is also remembered for suggesting that nature ought to be “bound into service, hounded in her wanderings and put on the rack and tortured for her secrets.” Descartes, for his part, hoped that the new science he and men like Bacon were developing would make us, in his words, “masters and possessors of nature.” At the very outset of the encyclical, before any mention of climate change or global warming, Pope Francis issues a challenge to the Baconian and Cartesian view, which sees the world as so much raw material to be used as we please. Neither Descartes nor Bacon is mentioned by name, but the reference is unmistakable. Pope Francis insists that humanity’s “irresponsible use and abuse” of creation has come about because we “have come to see ourselves as [the Earth’s] lords and masters, entitled to plunder her at will.” Not truth, but power lust, will be the prime motivation of these, the Earth’s “lords and masters”, or, as Ardley has put it, “not to know the world but to control it”: What was needed was for someone to point out clearly the ‘otherness’ of post-Galilean physical science, i.e. the fact that it is, in a sense, cut off from the rest of the world, and is the creation of man himself. The new science has no metaphysical foundations and no metaphysical implications. Kant had the clue to this ‘otherness’ in the categorial theory, but he took the rest of the world with him in the course of the revolution and hence only succeeded in the end in missing the point. Most people since then, rightly sceptical about Kant’s wholesale revolution, have been quite hostile to the Kantian system in general. Others, perhaps without realising it, have rewritten the revolution in their own terms, and thus have perpetuated Kant’s principal errors (as e.g. Wittgenstein in his Tractatus Logico-Philosophicus). A thorough sifting out of Kant has long been required in order to separate the gold from the dross. …. Kant’s mistake was to think that the world had to be transformed to know it. The truth is that the world may be transformed, if we so dictate, and then it is not to know the world but to control it. …. [End of quote] I went on to muse about a possible Ardleian connection: From what follows, I wonder if the pope - or at least White in his comments - may have read Ardley’s book. Dr. Ardley had (on p. 5) pointed out that there are two ways of going about the process of analyzing or dissecting something, depending on one’s purpose. And he well illustrated his point by comparing the practices of the anatomist and the butcher. When an anatomist dissects an animal, he traces out the real structure of the animal; he lays bare the veins, the nerves, the muscles, the organs, and so on. “He reveals the actual structure which is there before him waiting to be made manifest”. The butcher, on the other hand, is not concerned about the natural structure of the animal as he chops it up; he wants to cut up the carcass into joints suitable for domestic purposes. In his activities the butcher ruthlessly cleaves across the real structure laid bare so patiently by the anatomist. “The anatomist finds his structure, the butcher makes his”. Thus White: “Put another way, Pope Francis insists that the material world isn’t just mere stuff to be dissected, studied, manipulated, and then packaged off to be sold into service of human wants and needs”. And again: “The utilitarian mindset that treats creation as so much “raw material to be hammered into useful shape” inevitably leads us to see human beings through the same distorted lens”. White continues: The pope repeatedly warns against the presumption that technological advances, in themselves, constitute real human progress. In a typical passage, he writes, “There is a growing awareness that scientific and technological progress cannot be equated with the progress of humanity and history, a growing sense that the way to a better future lies elsewhere.” The pope writes critically of “irrational confidence in progress and human abilities.” He writes hopefully of a time when “we can finally leave behind the modern myth of unlimited material progress.” Nevertheless: This isn’t to say that Pope Francis is anti-technology or even, as some have suggested, anti-modern, but he is deeply critical of both our technological mindset and modernity’s utilitarian propensities. While he acknowledges with gratitude the benefits humanity has derived from modern technology, which has “remedied countless evils which used to harm and limit human beings,” he also calls into question — forcefully — the idea that utility is the proper measure of our interaction with creation. [End of quote] There may be a better way of doing things in the pursuit of what pope Francis calls an “integral ecology [which] transcend[s] the language of mathematics and biology, and take[s] us to the heart of what it is to be human”. A too rigid mathematics can make for a cruel master. Gavin Ardley’s Obituary [This Obituary of her father was kindly indicated to me by Gavin’s daughter, Elizabeth. Taken from: http://prudentia.auckland.ac.nz/index.php/prudentia/article/view/783/739]. We received earlier this year the sad news of Gavin Ardley’s death on 12 March [1992?]. Among other achievements in his life, he was a founder of Prudentia, and devoted to its fortunes a great deal of energy and affection. He had also been a member of the Department of Philosophy in the University of Auckland for twenty five years, retiring in 1981. Since we announced his death briefly in our last number, several people have written to us, recording their sorrow and respect. Dr Bruce Harris writes from Macquarie: I first met Gavin Ardley in England, and then knew him as a colleague at Auckland for many years. It soon became apparent that Gavin had much in common with the Classics staff, particularly through his deep attachment to Plato and his love of teaching the Platonic text in the setting of Greek philosophy generally. He valued the study of ancient thought not only for its inherent worth but as the source of those humane values he sought to practise in his own work as an academic. The intellectual history of the western world was for him a continuum from its ancient past, and his religious convictions were also closely linked with that history. His contributions to Prudentia reflected the breadth of his interests and his essential humanitas. He had only a limited sympathy with the linguistic philosophy fashionable in modern Philosophy departments, and would like to claim that it began as footnotes to Plato! The journal began from conversations we had in the late sixties, springing from a feeling that the usual journals in our fields did not sufficiently encourage cross-disciplinary interests. It was launched on a shoe-string budget, dependent entirely on the good offices of Mr Mortimer of the University Bindery. It is good to see that its title has been retained and that its scope is still wide — ‘the thought, literature, and history of the ancient world and their tradition’. In these days of relative neglect of the humanities in universities (at least in funding), it is important that those working in ancient studies and the source of our whole western intellectual tradition be seen to present a united front. Gavin Ardley certainly adorned that tradition in Auckland. Dr Dougal Blyth writes: I knew Gavin only in the final years of his long teaching career at Auckland, when he supervised a research essay on Aristotle’s Metaphysics for me, and taught courses on Plato’s Laws and Republic, which I attended as part of my M.A. in 1979-1980. I was one of a small group of postgraduate students Gavin then had, including Hermann de Zocte, Paul Beech and Carl Page, among others. Gavin’s method of teaching was leisurely, ordered, measured. He displayed in his own pedagogic manner the aversion to that ‘enthusiasm’, as he called it, which he thought so little of in passionate polemic. Among the scholarship on the importance of leisure in education and philosophy to which he directed our attention was a paper of his own on the role of play in Plato’s philosophy, and the balance to be had between the pedant and the boor (a very Aristotelian ideal). In teaching the Laws, he emphasized the appropriateness and significance, for the meaning of the dialogue, of its speakers and their context: old noblemen, with nothing better to do in the heat of the sun than to rest in the shade and discuss government; a conversation neither idle nor practical. Just such a conception seemed to govern the pace and direction of his readings from lecture notes and small group discussion, which form his postgraduate teaching took. I found Gavin’s mode of direction of my independent work congenial, useful and, again, relaxed. In suggesting additions to my bibliography, he drew upon a wide reading knowledge beyond the confines of recent analytical criticism of Aristotle. He delicately elicited slightly more precise formulations of my points, indicating questions yet to be addressed, in a manner almost suggestive of the possibility that if one was so inclined, one might just as well overlook them. One day I was surprised to hear him encourage ‘the clash of ideas’; another to find him asleep in his office armchair. After he retired, I saw Gavin relatively frequently about the campus and in the University Library, researching in the New Zealand and Pacific collection, during the few years before I left to study overseas. He certainly approved, from a distance, of my efforts with the classical tongues. I met him again when I returned on a visit in 1986. He walked more slowly and had more time to chat, quite willing to stop and hear about my intervening experiences and plans. His ever urbane yet humble manner, his cheery yet reserved demeanour, and his kind eye, along with a spirit seemingly embodying a model of gentlemanliness from another, more refined age, will remain as a cornerstone for me of my memories of those years as a student at the University of Auckland. John Morton, Emeritus Professor of Zoology, wrote in the University News: Born in 1915, Gavin Ardley graduated from Melbourne University in both physics and philosophy. For a spell he lectured in nuclear physics and studied the beta ray spectrum of Radium E. From war service in northern Australia, he went to Britain where he researched on Galileo. He came back in 1948 to teach science at Geelong Grammar School. 1954 to 1955 saw him back in Scotland as a master at Gordonstoun. After the war Gavin had a year’s working spell in the Australian outback, moving about by railway jigger. This was an experience he was to value all his life. It was in the bush camps, with their assorted human company, that he determined his future should be in philosophy. This was to bring him to Auckland in 1957. In a University where we could still easily get to know each other, Gavin Ardley was a colleague to be valued. He came to stand for some important things. He’d have been wryly amused if told this. Yet he felt an intense privilege in belonging to the University. Drawing from the past capital of generosity and freedom, he believed we were also there to extend it. He knew how to use time unhurriedly. He’d have deplored nothing so much as crowded classes and syllabi, with students thinking themselves there to be crammed. Universities, he was one to say, ‘have drifted dangerously towards utility, collapsing into being mere technical institutes’. Right through the years Gavin was to take seriously the ties of friendship. As president of the Senior Common Room, in the old Pembridge days across Princes St, he did much to create its early bonds. In the University his personal links went well beyond his own discipline, spacious enough as philosophy (still with psychology and politics) must at first have been. But Gavin’s command also of science, history, theology, English literature, international politics was wide and impressive. With an acute, inquiring mind, there never seemed to be the astringence that would have made him a specialist or, in the modern research sense, a deep-sampler. More than analytic, his world view was reconciling, unfashionable for a philosopher as it might seem. ‘Today’, he once lamented, ‘world views are optional extras, a matter of personal taste, carrying no authority. So we all just muddle along’. For Gavin Ardley, as with Catholic St Anselm, belief needed to precede understanding. On such foundation, any accounting for the world had to rest; never, he would insist, to be ‘comprehended’. But enough of it could be ‘apprehended’ to be enjoyed. It was with this enjoyment — ‘play’ in its best understanding — that he believed philosophy, or even the stringent, self-critical discipline of science, was to be done. For Gavin it involved, too, the versatility to get along with all kinds of people and fortunes. Gavin Ardley’s lectures were beautifully structured and delivered. He was among the last of us to keep the traditional gown. For the last lecture I heard him give (it was on Martin Buber), he’d been called in from retirement and began without introduction. Fascinated, a student broke in, ‘But who are you? Where do you come from?’ With bland enjoyment Gavin explained, ‘I’m a gardener’. In retirement he was devoted to his home garden in Parnell. With the same temper he seemed to cultivate his scholarly field, and to see the world. He never lost his fascination with travel, as in Europe and the Middle East. Above all, there was his abiding love of outback Australia. In Auckland for many years he was a keen stalwart of a tramping group. In political caste Gavin Ardley had to be accounted a fine vintage Tory. Get an ideology, he’d have said, and you’re dead. So he revered Burke. And he most of all distrusted intellectual Pharisaism, and what used to pass for ‘enthusiasm’. He disliked supposed thought that was ill-thought or shoddy. Like modern Oakeshott he might have accepted politics as a civil ‘conversation’. Carried on with integrity, it could occasionally be serviceable to the world. Gavin’s interests in policy and diplomacy went almost globe-wide. As its president, he was to bring Auckland’s Institute International Affairs to a new level of life, with a choice of exciting contemporary speakers. Of his writings, the most pleasurable to a layperson is perhaps his Renovation of Berkeley's Philosophy (1968). Just as lucid was the early book Aquinas and Kant: the Foundation of Modern Science (1949). He jointly founded and edited the classics/ philosophy periodical Prudentia. Here I recall his elegant little essay on Aristotle’s respect for particulars and the diversity of things; it showed me — inter alia — why Aristotle is still the prototypal biologist. Almost to the close of his life Gavin Ardley kept his Common Room ties alive. Where else, but in the opportunity of such exchange, was the centre of a university? He was a generous man that books read, good talk, and the silence of the outback had all contributed to form. Like his own notion of the philosopher, he was himself a ‘grave-merry man on the side of common sense’. In his retired years we’d know where to find him, coming in to Old Government House late on Fridays with the familiar black beret Hilaire Belloc might have worn. As the years drew in, these visits got fewer. I wish that, on those last Fridays, I’d turned up more often. ….

Saturday, October 26, 2024

Bartimaeus and Bartholomew

“Then they came to Jericho. As Jesus and his disciples, together with a large crowd, were leaving the city, a blind man, Bartimaeus (which means “son of Timaeus”), was sitting by the roadside begging. When he heard that it was Jesus of Nazareth, he began to shout, ‘Jesus, Son of David, have mercy on me!’ Many rebuked him and told him to be quiet, but he shouted all the more, ‘Son of David, have mercy on me!’ Jesus stopped and said, ‘Call him’. So they called to the blind man, ‘Cheer up! On your feet! He’s calling you’. Throwing his cloak aside, he jumped to his feet and came to Jesus. ‘What do you want me to do for you?’ Jesus asked him. The blind man said, ‘Rabbi, I want to see’. ‘Go’, said Jesus, ‘your faith has healed you’. Immediately he received his sight and followed Jesus along the road”. Mark 10:46-52 Michael David Jay has well written: https://michaeldavidjay.wordpress.com/2017/03/12/mark-1046-52-bartimaeus-the-last-disciple/ Mark 10:46-52 Bartimaeus the last disciple Reading: Mark 10:46-52 The healing of Bartimaeus is unique; there is nothing else like it in the book of Mark. I know, it seems familiar; Mark has three stories of Jesus healing blind people, and there is a way that it strongly resembles when Jesus healed the man blind from birth in Jerusalem — but as far as Mark goes there is only one healing like it. I found three things unique in the gospel account: How the Blind man was introduced, how he addressed Jesus, and how he responded once he was healed. If you notice, Mark’s gospel tells us that Bartimaeus, son of Timaeus was sitting by the roadside. Now, you’ve likely noticed that when Jesus heals people in Mark, a very common description is: “And Jesus healed many who were sick.” Sometimes, there is a longer description of the healing — such as the paralyzed man who was lowered through the roof when Jesus had a chance to go home, but it is rare that we can identify who was healed from the passage. Even when Jesus healed Peter’s mother in law, or Jarius’ daughter, the healed person was left unnamed. Bartimaeus is the only person Jesus healed who was significant enough to be given a name. As you might know, name-dropping is generally something you do with names that are familiar to the group. When this story was originally told, it is fairly safe to assume that people hearing the story when Peter told it in person would know who Bartimaeus was; this lead me to an observation that I find curious; I have no idea who this man was outside of the Biblical text. Usually when I see a name in the New Testament, I can find what Christian tradition has to say about the person; but as far as I can tell, Christian tradition is silent on this man. While Peter named the blind man healed in Jerusalem, Luke apparently edited the name out. Bartimaeus was important enough to name when the apostles were still preaching the gospel, but the reason has been forgotten; then again, perhaps the other two unique things in this story may offer us a hint. The second unique feature of this story is when Bartimaeus calls out to Jesus, He cries out: “Jesus, Son of David, have mercy on me.” When we see this, we see the blind beggar publicly saying something about Jesus that nobody else says; that he is the son, and perhaps the Heir of David. Peter might have recognized that Jesus was the Messiah privately, but this blind beggar publicly proclaimed who Jesus was while he was calling for mercy. He wanted to be healed, and he asked for healing — but he knew that Jesus was more than just a healer. The final feature of this story that is unique is how the blind man responded to the healing. I’m going to get back to this idea in a little bit, but first, I want us to consider what happened when Jesus healed people. Generally, when Jesus healed people, after they got what they needed they went home, and presumably went on with their lives. Perhaps the best example is Luke 17, where Jesus heals ten lepers — he tells the ten to go and show themselves to the priests (so they can be accepted back into society.) All ten of them are healed, but only one returns to Jesus to say “Thank you.” While Jesus asks where the other 9 are, if I look at all the stories of healing, I get the idea that coming back to say thank you was uncommon. Once people get what they want, they go away. Now, I know that this is much like the experience that we have in real life. If you talk with people who work with soup kitchens, or food pantries, or any number of aid charities, you will learn that you don’t get very many thank-you notes for your work. People know that you are there for those who need something, and they take what they need and go home. Whether we like it or not, this is the nature of things — the relationship is purely one of providing a service to someone who needs the service. Many of us also know somebody who only calls when he or she needs something, but who is never there for us. This was the relationship Jesus appears to have had with almost everybody that he healed. Bartimaeus was different; he got up from where he was begging and followed Jesus on the way. This is exactly what the disciples did — they left their familiar old life and followed Jesus. If I were to guess why Bartimaeus was named, I would guess it is because he was one of the disciples. After this, there are no more stories of those Jesus healed in Mark’s gospel. We are now in the last week of Jesus’ life; immediately after Bartimaeus follows Jesus, Mark moves on to the triumphal entry. Bartimaeus follows Jesus on the way, but at this point the cross is only a week away. Bartimaeus knows something about who Jesus is, he does what disciples do right at the time when it was hardest to be a disciple and even the 12 were scattered. His story is one that I wish were not forgotten. [End of quote] If the author is hinting here, when writing: “If I were to guess why Bartimaeus was named, I would guess it is because he was one of the disciples”, that Bartimaeus may have been the same as the Apostle Bartholomew, then he has concluded exactly as I have about him.

Friday, October 25, 2024

Sister Faustina Kowalska on the souls in Purgatory

“Then St. Faustina saw Our Lady visiting the souls in Purgatory and bringing them refreshment”. St. Faustina’s Visions of the Souls in Purgatory Maura Roan McKeegan On the evening of All Souls Day, November 2, 1936, St. Faustina went to the cemetery. After praying there for a while, she went to the chapel and prayed to “gain the indulgences,” as she writes in her Diary (748). The indulgences for which she prayed are a special gift the Church offers every year in the beginning of November, when the faithful can gain plenary indulgences for the souls in Purgatory. The day after St. Faustina prayed in the cemetery, during Mass she saw “three white doves soaring from the altar toward heaven.” She understood that those three souls, along with many other souls, had gone to heaven. Three years earlier, in 1933, St. Faustina was visited by the soul of a religious sister from her order who had died two months previously. The sister “was in a terrible condition, all in flames with her face painfully distorted,” and St. Faustina increased her prayers for her. The next night, St. Faustina was astonished to see the sister come again, in an even worse state, surrounded by even more intense flames, with despair “written all over her face.” “Haven’t my prayers helped you?” St. Faustina asked. The sister answered that her prayers had not helped, and that nothing would help her. “And the prayers which the whole community has offered for you, have they not been any help to you?” The sister said no, these prayers had instead helped other souls. “If my prayers are not helping you, sister, please stop coming to me,” St. Faustina responded. The soul disappeared at once. Still, St. Faustina kept praying. Some time later, the sister returned during the night. This time, though, her appearance had been completely altered. The flames were gone, and “her face was radiant, her eyes beaming with joy,” St. Faustina writes in her Diary (58). The sister told St. Faustina that she had a true love for her neighbor and that many other souls had benefited from her prayers. “She urged me not to cease praying for the souls in Purgatory, and she added that she herself would not remain there much longer,” St. Faustina writes. “How astounding are the ways of God!” Even though this sister was still in Purgatory the third time she visited St. Faustina, her level of suffering was entirely changed. Through St. Faustina’s unfailing hope and prayers, she had gone from agony and despair to radiance and joy. She wasn’t in heaven yet, but she was on her way. “Only We Can Come to their Aid” In 1926, about a decade before St. Faustina saw the three souls fly up to heaven during Mass, she asked the Lord one night for whom she should pray. Jesus told her that on the following night, He would let her know. The next night, she saw her Guardian Angel. He took her to “a misty place full of fire in which there was a great crowd of suffering souls.” “They were praying fervently,” writes St. Faustina in her Diary (20), “but to no avail, for themselves; only we can come to their aid.” She asked what their greatest suffering was, and in one voice they answered her that their greatest torment was longing for God. Then St. Faustina saw Our Lady visiting the souls in Purgatory and bringing them refreshment. After that, her Guardian Angel led her out again. “Since that time, I am in closer communion with the suffering souls,” she writes. As St. Faustina saw in her vision, the souls in Purgatory cannot pray for themselves. So even if the deceased sister who visited her in 1933 had prayed as hard as she could to be delivered from the flames and despair, her prayers would not have been effective. In God’s mysterious plan, the sister needed the prayers of the faithful on earth in order to be freed from her suffering. In the same way, all of the souls in Purgatory at this moment desperately need our prayers, for no matter how hard they pray for themselves, their own prayers won’t help them. Ours will. Even though the souls in Purgatory cannot pray for themselves, they can pray for others. And in a beautiful reciprocal act of mercy, if we pray for them, they can pray for us. The Catechism (958) says that “Our prayer for them is capable not only of helping them, but also of making their intercession for us effective.” Our prayers for them are the key that unlocks their prayers for us! An army of prayer warriors is waiting for us in Purgatory. When we pray for them, we can then ask them to intercede for us, so that we may receive the great blessing of their prayers in return. Every single prayer, big or small, for the souls in Purgatory helps them. Even if a prayer is offered for someone who has already reached heaven, then that prayer will be applied to another soul. No prayer is ever wasted. No act of love for the holy souls goes unanswered. No offering will fail to bring comfort, consolation, and the radiance of heaven to these dear suffering souls. Plenary Indulgences in Early November In early November, the faithful can obtain plenary indulgences for the souls in Purgatory, as St. Faustina did, by visiting the cemetery from November 1-8 and praying there for the dead, or by visiting a church or oratory on November 2 and reciting an Our Father and Creed. On other days, the indulgence is partial. In order to obtain the indulgence, a Catholic in the state of grace must have the intention to obtain it and fulfill the following conditions:  From Nov. 1-8, visit a cemetery and pray there for the dead, even if only mentally; or, on Nov. 2, visit a church or oratory and recite an Our Father and Creed  Make a sacramental confession (a single confession, within about 20 days before or after, will suffice for all the indulgences a person obtains within that time period)  Receive Holy Communion (once for each indulgence obtained)  Recite at least one Our Father and one Hail Mary for the Holy Father  Be free from attachment to all sin, including venial* One plenary indulgence can be obtained each day. The indulgence is partial if the conditions are partially fulfilled. *A note about the last condition: Sometimes people wonder whether it is possible for them to be completely detached from venial sin. I believe the answer to this is found in Mark 10, when Jesus tells his disciples how hard it is to enter the kingdom of God, and they wonder who then can be saved. “For human beings it is impossible, but not for God,” Jesus tells them. “All things are possible for God.” Even if it would be impossible for us to be completely detached from sin, it is not impossible for God. As Matthew 7 reminds us, “Ask, and it will be given you;” for our Father in heaven gives “good things to those who ask him.” Let’s ask Him, then, for the grace to be detached from all sin. My friend Suzie suggests adding this little prayer to the prayers for the indulgence: Dear Holy Spirit, if I am not detached from all sin, please make me detached now, so that I may gain this plenary indulgence that my Mother, the Church, offers to me, Her child. God is on our side. He wants us to be able to obtain this indulgence as an act of charity for the souls in Purgatory, and He will help us fulfill the conditions if we only ask. Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May the souls of the faithful departed, through the mercy of God, rest in peace. https://catholicexchange.com/st-faustinas-visions-of-the-souls-in-purgatory/

Monday, October 21, 2024

Pope John Paul II may have been the “spark” from Poland spoken of by Jesus to Sister Faustina

“Write this for the many souls who are often worried to carry out an act of mercy. Yet spiritual mercy, which requires neither permission or storehouses, is much more meritorious and is within the grasp of every soul. If a soul does not exercise mercy somehow or other, it will not obtain My mercy on the day of judgment”. Jesus to Sister Faustina Kowalska Today (22nd October 2024) is the feast day of John Paul II ‘the Great’ The following is taken from: https://feastofmercy.net/blogs/prayers-devotions/saint-faustina-you-will-prepare-the-world-for-my-final-coming Saint Faustina, "you will prepare the world for My final coming" by Tim McAndrew Who is this Saint Faustina that Our Lord asks to prepare the world for His final coming? Sister Faustina Kowalska is known today as the Apostle of the Divine Mercy. She was the third of ten children born into a poor pious family in Glogowiec, Poland. When she was only seven, she already sensed in her soul the call to embrace the religious life. Sister Faustina tried hard to ignore this Divine call; however, by a vision of the suffering Christ and by the words of His approach, “How long shall I put up with you and how long will you keep putting me off?” Sister Faustina was born August 25, 1905 and passed on to the Lord on October 5, 1938 in Krakow, Poland. At the age of 20 years she joined a convent in Warsaw, Poland, was later transferred to Płock, and then to Vilnius where she met her confessor Father Michał Sopoćko, who supported her devotion to the Divine Mercy. Faustina and Sopoćko directed an artist to paint the first Divine Mercy image, based on Faustina's vision of Jesus. Sopoćko used the image in celebrating the first Mass on the first Sunday after Easter. Subsequently, Pope John Paul II established the Feast of Divine Mercy on that Sunday of each liturgical year. Her entire life was spent striving for an even fuller union with God and on self sacrificing in cooperation with Jesus in the work of saving souls. This simple uneducated but courageous woman, was consigned the great mission by Our Lord Jesus to proclaim His message of mercy, to the whole world and to prepare the world for His final coming. His message was recorded in a diary kept by Saint Faustina. Our Lord Speaks: “I am sending you with My mercy to the people of the whole world. I do not want to punish aching mankind, but I desire to heal it, pressing it to My merciful heart.” (Diary 1588) “You are secretary of My mercy; I have chosen you for office in this and the next life.” (Diary 1605)... “To make known to souls the great mercy that I have for them, and to exhort them to trust in the bottomless depth of My mercy.” (Diary 1567) Our Lord words to Saint Faustina about Divine Mercy Sunday: “I desire that the Feast of Mercy be a refuge and shelter for all souls; especially for poor sinners.” (Diary 699) “I am giving them the last hope of salvation. That is, recourse to My mercy. If they will not adore My mercy, they will perish for all eternity.” (Diary 965) Saint Faustina’s Vision of Hell Sister Faustina recorded in the diary a vision of Hell: “I, Sister Faustina Kowalska, by the order of God, have visited the abysses of Hell so that I might tell souls about it and testify to its existence. The devils were full of hatred for me, but they had to obey me at the command of God. What I have written is but a pale shadow of the things I saw. But, I noticed one thing, that most of the souls there are those who disbelieved that there is a Hell. Today I was led by an angel to the chasms of Hell. It is a place of great tortures; how awesomely large and extensive it is! The kind of tortures I saw: “The first torture that constitutes Hell is the loss of God. The second is perpetual remorse of conscience. The third is that one’s condition will never change. The fourth is the fire that will penetrate the soul without destroying it. A terrible suffering since it is a purely spiritual fire, lit by God's anger. The fifth torture is a continual darkness and a terrible suffocation smell, and despite the darkness, the devils and the souls of the damned see each other and all the evil, both of others and their own. The sixth torture is horrible despair, hatred of God, vile words, curses and blasphemies; indescribable sufferings. There are the torments of the senses. Each soul undergoes terrible and indescribable suffering related to the manner which it has sinned. "No one can say there is no Hell. Let the sinner know that he will be tortured throughout all eternity on those senses which he made use of to sin". (Diary 741) "You will prepare the world for My Final Coming" However much we’re wary of overly apocalyptical prophecy … there’s no doubting that one such prediction came from a recently canonized saint. That was St. Maria Faustina Kowalska of the Divine Mercy revelations, who was canonized in 2000. …. “Speak to the world about My mercy… it is a sign for the end times. After it will come the day of justice (Diary 848)…Souls perish in spite of My bitter passion…I am giving them the last hope of salvation; that is, the Feast of Mercy. If they will not adore My Mercy, they will perish for all eternity. Secretary of My mercy, write, tell souls about this great mercy of Mine, because the awful day, the day of My justice, is near” (Diary #965). Keep in mind that we’re not obligated to accept them these messages; while Faustina was canonized, her prophecies have not been officially sanctioned (such messages, even from a saint, rarely are). But they are certainly worth close scrutiny, and they indicate that God is serious about purification despite those who have tended to focus only on His mercy. Our Lord Speaks: “Write this for the many souls who are often worried to carry out an act of mercy. Yet spiritual mercy, which requires neither permission or storehouses, is much more meritorious and is within the grasp of every soul. If a soul does not exercise mercy somehow or other, it will not obtain My mercy on the day of judgment. Oh, if only souls knew how to gather eternal treasure for themselves, they would not be judged, for they would forestall My judgment with their mercy.” (#1317) Our Blessed Mothers words to Saint Faustina regarding her Son’s second coming: “Oh, how pleasing to God is the soul that follows faithfully, the inspirations of His grace! I gave the savior to the world; as for you, you have to speak to the world about His great mercy and prepare the world for His Second Coming of Him who will come, not as a merciful savior, but as a just Judge. Oh, how terrible is that day! Determined is the day of justice, the day of divine wrath. The angels tremble before it. Speak to souls about this great mercy while there is still time for granting mercy, if you keep silent now, you will be answering for a great number of souls on that terrible day. Fear nothing, be nothing, be faithful to the end. I sympathize with you.” (Diary # 635) In one entry Saint Faustina said, “‘As I was praying, I heart Jesus’ words: ‘I bear a special love for Poland, and if she will be obedient to My Will, I will exalt her in might and holiness. From her will come forth the spark that will prepare the world for My final coming.(Diary 1732)’ ”The land of death from the World War's" would become the birthplace of the modern Divine Mercy devotion. Was this a reference to John Paul II? We all know the Pope is from Poland, and he ended up having a pivotal role in the recognition of Divine Mercy — culminating with his canonization of Faustina. Even if the “spark” refers to the fall of Communism, which started in Poland, this too is inextricably linked to John Paul, who was a secret force behind Solidarity (the union that overthrew Communist rule).

Sunday, September 22, 2024

God could have used natural phenomena for the Plagues of Egypt

“But as the frogs died, it would have meant that mosquitoes, flies and other insects would have flourished without the predators to keep their numbers under control”. Dr Stephan Pflugmacher Benjamin Leon has written, in his article: The 10 plagues of Egypt happened: Scientists - The Standard (newsday.co.zw) The 10 plagues of Egypt happened: Scientists …. The scientists believe this switch in the climate was the trigger for the first of the plagues. The rising temperatures could have caused the river Nile to dry up, turning the fast-flowing river that was Egypt’s lifeline into a slow moving and muddy watercourse. These conditions would have been perfect for the arrival of the first plague, which in the Bible is described as the Nile turning to blood. Dr Stephan Pflugmacher, a biologist at the Leibniz Institute for Water Ecology and Inland Fisheries in Berlin, believes this description could have been the result of a toxic fresh water algae. He said the bacterium, known as Burgundy Blood algae or Oscillatoria rubescens, is known to have existed 3 000 years ago and still causes similar effects today. He said: “It multiplies massively in slow-moving warm waters with high levels of nutrition. And as it dies, it stains the water red.” The scientists also claim the arrival of this algae set in motion the events that led to the second, third and forth plagues — frogs, lice and flies. Frogs development from tadpoles into fully formed adults is governed by hormones that can speed up their development in times of stress. The arrival of the toxic algae would have triggered such a transformation and forced the frogs to leave the water where they lived. But as the frogs died, it would have meant that mosquitoes, flies and other insects would have flourished without the predators to keep their numbers under control. This, according to the scientists, could have led in turn to the fifth and sixth plagues — diseased livestock and boils. Professor Werner Kloas, a biologist at the Leibniz Institute, said: “We know insects often carry diseases like malaria, so the next step in the chain reaction is the outbreak of epidemics, causing the human population to fall ill.” Another major natural disaster more than 600km away is now also thought to be responsible for triggering the seventh, eighth and ninth plagues that brought hail, locusts and darkness to Egypt. One of the biggest volcanic eruptions in human history occurred when Thera, a volcano that was part of the Mediterranean islands of Santorini, just north of Crete, exploded around 3 500 years ago, spewing billions of tonnes of volcanic ash into the atmosphere. Nadine von Blohm, from the Institute for Atmospheric Physics in Germany, has been conducting experiments on how hailstorms form and believes that the volcanic ash could have clashed with thunderstorms above Egypt to produce dramatic hail storms. Dr Siro Trevisanato, a Canadian biologist who has written a book about the plagues, said the locusts could also be explained by the volcanic fall out from the ash. He said: “The ash fallout caused weather anomalies, which translates into higher precipitations, higher humidity. And that’s exactly what fosters the presence of the locusts.” The volcanic ash could also have blocked out the sunlight, causing the stories of a plague of darkness. Scientists have found pumice, stone made from cooled volcanic lava, during excavations of Egyptian ruins despite there not being any volcanoes in Egypt. Analysis of the rock shows that it came from the Santorini volcano, providing physical evidence that the ash fallout from the eruption at Santorini reached Egyptian shores. The cause of the final plague, the death of the first borns of Egypt, has been suggested as being caused by a fungus that may have poisoned the grain supplies, of which male first born would have had first pickings and so been first to fall victim. But Dr Robert Miller, associate professor of the Hebrew scriptures, from the Catholic University of America, said: “I’m reluctant to come up with natural causes for all of the plagues.” The problem with the naturalistic explanations, is that they lose the whole point. “And the whole point was that you didn’t come out of Egypt by natural causes, you came out by the hand of God.” [End of quotes] Mackey’s comment: While I would once have shared Dr. Robert Miller’s view here, I now think that there is enough in the account of the Plagues of Egypt (Exodus 7-11) to warrant one’s giving all the glory and praise to God, even if one also posits the use of natural phenomena. All the fine timing, for instance, was His. And so was, a bit further on (Exodus 13:21-22), the Glory Cloud (popularly known as Shekinah), which served Israel as their guide along the way: And the Lord went before them by day in a pillar of cloud (בְּעַמּוּד עָנָן) to lead them along the way, and by night in a pillar of fire (בְּעַמּוּד אֵשׁ) to give them light, that they might travel by day and by night. The pillar of cloud by day and the pillar of fire by night did not depart from before the people. This was the same manifestation of glorious Light that the Shepherds and the Magi would later witness in relation to the Christ Child, who would appear on the radiant Cloud in 1925, at Pontevedra in Spain. See my article: The Magi and the Star that Stopped (4) The Magi and the Star that Stopped | Damien Mackey - Academia.edu 2:5-6 Plague is throughout the land. Blood is everywhere. 2:10 The river is blood. Ipuwer Papyrus https://ohr.edu/838/print The Ten Plagues - Live From Egypt by Rabbi Mordechai Becher In the early 19th Century a papyrus, dating from the end of the Middle Kingdom, was found in Egypt. It was taken to the Leiden Museum in Holland and interpreted by A.H. Gardiner in 1909. The complete papyrus can be found in the book Admonitions of an Egyptian from a heiratic papyrus in Leiden. The papyrus describes violent upheavals in Egypt, starvation, drought, escape of slaves (with the wealth of the Egyptians), and death throughout the land. The papyrus was written by an Egyptian named Ipuwer and appears to be an eyewitness account of the effects of the Exodus plagues from the perspective of an average Egyptian. Below are excerpts from the papyrus together with their parallels in the Book of Exodus. (For a lengthier discussion of the papyrus and the historical background of the Exodus, see Jewish Action, Spring 1995, article by Brad Aaronson, entitled When Was the Exodus? ) IPUWER PAPYRUS - LEIDEN 344 TORAH - EXODUS 2:5-6 Plague is throughout the land. Blood is everywhere. 2:10 The river is blood. 2:10 Men shrink from tasting - human beings, and thirst after water 3:10-13 That is our water! That is our happiness! What shall we do in respect thereof? All is ruin. 7:20 …all the waters of the river were turned to blood. 7:21 ...there was blood thoughout all the land of Egypt …and the river stank. 7:24 And all the Egyptians dug around the river for water to drink; for they could not drink of the water of the river. 2:10 Forsooth, gates, columns and walls are consumed by fire. 10:3-6 Lower Egypt weeps... The entire palace is without its revenues. To it belong [by right] wheat and barley, geese and fish 6:3 Forsooth, grain has perished on every side. 5:12 Forsooth, that has perished which was yesterday seen. The land is left over to its weariness like the cutting of flax. 9:23-24 ...and the fire ran along the ground... there was hail, and fire mingled with the hail, very grievous. 9:25 ...and the hail smote every herb of the field, and broke every tree of the field. 9:31-32 ...and the flax and the barley was smitten; for the barley was in season, and flax was ripe. But the wheat and the rye were not smitten; for they were not grown up. 10:15 ...there remained no green things in the trees, or in the herbs of the fields, through all the land of Egypt. 5:5 All animals, their hearts weep. Cattle moan... 9:2-3 Behold, cattle are left to stray, and there is none to gather them together. 9:3 ...the hand of the Lord is upon thy cattle which is in the field... and there shall be a very grievous sickness. 9:19 ...gather thy cattle, and all that thou hast in the field... 9:21 And he that did not fear the word of the Lord left his servants and cattle in the field. 9:11 The land is without light 10:22 And there was a thick darkness in all the land of Egypt. 4:3 (5:6) Forsooth, the children of princes are dashed against the walls. 6:12 Forsooth, the children of princes are cast out in the streets. 6:3 The prison is ruined. 2:13 He who places his brother in the ground is everywhere. 3:14 It is groaning throughout the land, mingled with lamentations 12:29 And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne to the firstborn of the captive that was in the prison. 12:30 ...there was not a house where there was not one dead. 12:30 ...there was a great cry in Egypt. 7:1 Behold, the fire has mounted up on high. Its burning goes forth against the enemies of the land. 13:21 ... by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night. 3:2 Gold and lapis lazuli, silver and malachite, carnelian and bronze... are fastened on the neck of female slaves. 12:35-36 ...and they requested from the Egyptians, silver and gold articles and clothing. And God made the Egyptians favour them and they granted their request. [The Israelites] thus drained Egypt of its wealth. Mackey’s continues: What gave pause to my earlier view (see above) was that the Plagues of Egypt were re-visited in modern times, with the Mount Saint Helens volcano (1980) - though the actual sequence of plagues may vary from the Exodus account - making me wonder if God had chosen to use the ancient Thera (Santorini) cataclysm as a backdrop to the biblical phenomena – as some commentators have suggested. “The vastness of Santorini compared to the others – more than 80 cubic kilometres of island thrown into the sky one terrible night – is amazing”. Gavin Menzies The scholar who pioneered the fascinating notion of there being a material causal connection between the Plagues and Exodus of the Old Testament and the Thera (Santorini) cataclysm was Dr. Hans Goedicke, the Chairman of the Department of Near Eastern Studies at John Hopkins University, Baltimore. Since then, other scholars and writers have taken up this suggestion, often using the more recent eruptions of Vesuvius and Krakatoa, but especially Mount St. Helens in Washington State, as a template of what might have occurred in the Theran – Old Testament case. Dr. I. Velikovsky (Worlds in Collision, 1950) was one; Graham Phillips (Act of God), another, and (heavily indebted to Phillips), Gavin Menzies (Lost Empire of Atlantis). The latter, in the “New Evidence” section on pp. 3-32 at the back of his book, will summarise Velikovsky and a host of others, whilst giving his own interpretation. In Part Three (p. 9), Menzies writes: ‘1444 BC – The year the earth faced extinction’ The Book of Exodus (1444 BC) compared with the Santorini Volcanic Eruption: (Hebrew scholars date the Exodus to 1444 BC – from Old Testament records) I have had the good fortune to visit Vesuvius and Mount St Helens, to fly over the Indonesian Caldera, and to lie in bed looking down onto the Caldera of Santorini. The vastness of Santorini compared to the others – more than 80 cubic kilometres of island thrown into the sky one terrible night – is amazing. [May be linked to Aegean island of Yali] P. 9: … Aegean volcanic arc … Yali …. P. 10: As the Thera foundation states: ‘The sampled profiles in Yali and Santorini consist of tephra layers with different radioactivity, possibly implying different eruptive phases, recorded on the neighbouring islands. The latter may indicate occasionally simultaneous eruptions of both Yali and Santorini volcanoes …’. On p. 12, Menzies will reproduce some of G. Phillips’ comparisons between the plagues of Egypt and Mount St. Helens (Phillips also discusses this in his book, Acts of God, ch’s 9 “Cataclysm” and 10 “Exodus”). Comparisons between the Nine Plagues of the Old Testament Book of Exodus (1444 BC) and the Mount St Helens Volcanic Eruption (AD 1980) (thanks to Graham Phillips website: www.grahamphillips.net). showing parallels at Mount St. Helens with dead fish and blood red water: - Flies - Boils (skin sores and rashes) - Hail (pellet-size volcanic debris, fiery pumice) - Foul water (water supplies had to be cut off) - Darkness (sun obscured for hours over 500 miles from volcano).