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Tag Archives: Excerpts

Marriage as a sacrament

The dissertation When Two Become One: Reconsidering Marriage as a Sacrament in Protestant Theology by Adam Neal is online here. What follows are excerpts from the conclusion, pp. 304-310.

This study has set out to provide a coherent presentation for why Christian theology should consider marriage as explicitly sacred, and, in particular, advanced comprehensive argumentation for renewing its place as a sacrament in Protestant theology.

In addition to building a cohesive and comprehensive textual argument in favor of defining marriage as a divinely mandated sacred institution, this study has provided substantive historical research that challenges the sacramental theology established by the Scholastic tradition to which the Reformation reacted even while assuming certain untenable definitions.

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Physics and metaphysics

Physics and Metaphysics” is the English title of an essay by Pierre Duhem in Essays in the History and Philosophy of Science, translated by Roger Ariew and Peter Barker (Indianapolis: Hackett, 1996). It was originally published in 1893 as “Physique et métaphysique.” Below are some excerpts.

We have devoted ourselves above all to delineating the exact role of physical theories, which, in our view, are not more than a means of classifying and coordinating experimental laws. They are not metaphysical explanations that reveal to us the causes of phenomena. p.29

We regard the investigation of the essence of material tings, insofar as they are causes of physical phenomena, as a subdivision of metaphysics. This subdivision, together with the study of living matter, forms cosmology. This division does not correspond exactly to the peripatetic one. The study of the essence of things constitutes metaphysics in peripatetic philosophy. p.30

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Metaphysics and science

This post presents excerpts from Pierre Duhem’s The Aim and Structure of Physical Theory, first published (in French) in 1906, and translated into English in 1954 (Princeton University Press). See also the following post on Physics and metaphysics.

[I]f the aim of physical theories is to explain experimental laws, theoretical physics is not an autonomous science; it is subordinate to metaphysics. p.10

Now, to make physical theories depend on metaphysics is surely not the way to let them enjoy the privilege of universal consent. p.10

A physical theory reputed to be satisfactory by the sectarians of one metaphysical school will be rejected by the partisans of another school. p.10-11

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Wasmann on biology and evolution

From Modern Biology and the Theory of Evolution by Erich Wasmann, S.J.

Translated from the Third German Edition by A. M. Buchanan, M.A. London, 1910

Excerpts from Chapter IX, Thoughts on Evolution (with most footnotes omitted)

Note: creatio e nihilo means ‘creation from nothing,’ a slight variation on creatio ex nihilo, ‘creation out of nothing’.



For over forty years a conflict has been raging in the intellectual world, which both sides have maintained with great vehemence and energy. The war-cry on one side is ‘Evolution of Species,’ on the other ‘Permanence of Species.’ No one could fail to be reminded of that other great intellectual warfare regarding the Ptolemaic and the Copernican systems, which began about three hundred and fifty years ago, and raged with varying success for over a century, until finally the latter prevailed. Perhaps the present conflict between the theories of evolution and permanence only marks a fresh stage in that great strife, and, if so, how will it finally be decided?

The contest that we have to consider was stirred up by Charles Darwin, when he published his book on the ‘Origin of Species’ about the middle of last century. The theories advanced by Lamarck and Geoffroy St. Hilaire at the end of the eighteenth and the beginning of the nineteenth centuries may be regarded as causing preliminary skirmishes, but Cuvier’s powerful attacks soon succeeded in overthrowing the new ideas of evolution (see p. 28). It was not until the year 1859 that the great battle began, which has received its name from the commander-in-chief of the attacking army, Charles Darwin. The warfare with which we are now concerned centres round Darwinism, so-called.

I say, so-called Darwinism. A few words of explanation are absolutely necessary. The thick smoke of the powder, which hid the battlefield from our gaze, is gradually dispersing,

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Ten meanings of time

Carlo Rovelli’s “Analysis of the Distinct Meanings of the Notion of “Time” in Different Physical Theories” (Il Nuovo Cimento B, Jan 1995, Vol 110, No 1, pp 81–93) describes ten distinct versions of the concept of time, which he arranges hierarchically. Here are excerpts from his article:

We find ten distinct versions of the concept of time, all used in the natural sciences, characterized by different properties, or attributes, ascribed to time. We propose a general terminology to express these differences. p.81

… our aim is to emphasize the general fact that a single, pure and sacred notion of “Time” does not exist in physics. p.82

The real line is a traditional metaphor for the idea of time. Time is frequently represented by a variable t in R. The structure of R corresponds to an ensemble of attributes that we naturally associate to the notion of time. These are the following:
a) The existence of a topology on the set of the time instants, namely the existence of a notion of two time instants being close to each other, and the characteristic “one dimensionality” of time;
b) The existence of a metric. Namely the possibility of stating that two distinct time intervals are equal in magnitude. We denote this possibility as metricity of time.
c) The existence of an ordering relation between time instants. Namely, the possibility of distinguishing the past direction from the future direction;
d) The existence of a preferred time instant, namely the present, the “now”. p.83

In the natural language, when we use the concept of time we generally assume that time is one-dimensional, metrical, external, spatially global, temporally global, unique, directed, that it implies a present, and that it allows memory and expectations. The concept of time used in Newtonian physics is one-dimensional, metrical, external, spatially global, temporally global, unique, but it is not directed and it does not have a present. In thermodynamics, time has the additional property of being directed. Proper time along world line in general relativity is one-dimensional, metrical, temporally global but it is not external, not spatially global, not unique; on the other side, the time determined by a matter clock is one-dimensional, metrical, but not temporally global, an so on. p.87

… the notion of present, of the “now” is completely absent from the description of the world in physical terms. This notion of time can be described by the structure of an affine line A. p.88

… our list does not include the possibility of considering a non-metric but directional notion of time. p.89

Table I. [without the fourth column]

Time concept Attributes Example
time of natural language memory brain
time with a present present biology
thermodynamical time directional thermodynamics
Newtonian time uniqueness Newton mechanics
special relativistic time being external special relativity
cosmological time space global proper time in cosmology
proper time time global world line proper time
clock time metricity clocks in general relativity
parameter time 1-dimensional coordinate time
no time none quantum gravity

… our hypothesis concerning time is that the concepts of time with more attributes are higher-level concepts that have no meaning at lower levels. p.91

If this hypothesis is correct, then we should deduce from it that most features of time are genuinely meaningless for general systems. p.91

… we suggest that the very notion of time, with any minimal characterization, is likely to disappear in a consistent theory that includes relativistic quantum-gravitational systems. p.91

… the concept of time, with all its attributes, is not a fundamental concept in nature, but rather that time is a progressively more specialized concept that makes sense only for progressively more special systems. p.92

Aristotle’s physics

Physicist Carlo Rovelli wrote the article “Aristotle’s Physics: A Physicist’s Look” published in the Journal of the American Philosophical Association, Volume 1, Issue 1, Spring 2015, pp. 23-40 with a free version available here. Luke Barnes summarizes the article here. For more on limited domains see here and here.

Below are some excerpts from the free version:

Aristotelian physics is a correct and non-intuitive approximation of Newtonian physics in the suitable domain (motion in fluids), in the same technical sense in which Newton’s theory is an approximation of Einstein’s theory. Aristotelian physics lasted long not because it became dogma, but because it is a very good empirically grounded theory. The observation suggests some general considerations on inter-theoretical relations. p.1

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Methodical Realism

Here are excerpts from Étienne Gilson’s Methodical Realism (Le réalisme méthodique), translated by Philip Trower (Christendom Press, 1990 / Ignatius Press, 2011):

The mathematician always proceeds from thought to being or things. Consequently, critical idealism was born the day Descartes decided that the mathematical method must henceforth be the method for metaphysics. p.11

Indeed, all idealism derives from Descartes, or from Kant, or from both together, and whatever other distinguishing features a system may have, it is idealist to the extent that, either in itself, or as far as we are concerned, it makes knowing the condition of being. p.12

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Luther at 500

October 31, 2017, is the 500th anniversary of the Reformation. Phillip Cary’s excellent article in First Things places this in perspective. While the full article is behind a paywall, here are some excerpts:

It all did start with the ninety-five theses, in a sense. Luther probably did not actually nail them to the church door—at least no one at the time tells us so. And if he did, it was not in anger or protest against the church. He was trying to arrange an academic discussion, and evidently that’s where the bulletin board was. What we do know is that he mailed them off to his archbishop, together with a treatise on indulgences and a cover letter dated October 31, 1517, so that is the date remembered as the beginning of the Protestant Reformation.

What Luther did not know at the time is that the pope and the archbishop were the ones profiting from this merchandise, each claiming half of the take. So it is not surprising that events took a turn he did not anticipate. Within five years, this intensely obedient monk had concluded that obedience to God precluded obedience to the pope, and a schism in the Church followed.

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E. W. Kenyon, part 1

D. R. McConnell in A Different Gospel, 1988, and Hank Hanegraff in Christianity in Crisis, 1993, accused E. W. Kenyon of promoting heresies such as those found in New Thought. However, Joe McIntyre in E. W. Kenyon and His Message of Faith: The True Story, 1997 (rev. 2010), documented how Kenyon’s teachings were well within evangelical Christianity. Since Kenyon is considered to have influenced the controversial Word of Faith (or simply Faith) movement, an assessment of this requires a closer look at Kenyon and his teachings. This series of posts will include excerpts from McIntyre’s book and Kenyon’s writings.

McIntyre quotes Kenyon on his seven-fold test for the truth of Christian doctrines (p.33-34):

This danger of being led into false teaching stood at the threshold of every new truth in the early days of my Bible study, and I prayed much that the Lord would give me a real testing tube, scales, weight, and measure, whereby every step could be satisfactorily proved. (May 1916)

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Essentials of Christian Thought, part 3

This post continues from part 2, which is here. The following are more excerpts from Roger E. Olson’s The Essentials of Christian Thought.

For [Emil] Brunner, and for me, natural theology means only (1) that the biblical-Christian worldview better answers life’s ultimate questions than its competitors and alternatives, and (2) that eyes of faith for whom the Bible “absorbs the world” see the natural world as God’s good creation—”charged with the grandeur of God”—even if eyes of unbelief cannot see it as such. p.75

For biblical-Christian thought, in contrast with Greek philosophy, souls are created by God, they are not emanations, offshoots, of God’s own substance. p.81

Nearly all extra-biblical philosophies struggle with the [biblical] idea of a personal, related, vulnerable ultimate reality capable of being influences by what creatures do. p.84

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