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Engineering is a rather interesting discipline. It must take into
account both perspectives: <br>
- it absolutely depends on the Platonic world of mathematical
formulas, which order the behaviour of the matter,<br>
- but it also must take into account that matter doesn't follow
perfectly the patterns. Parts are designed with tolerances - how far
can they diverge from standard; machines wear out in predictable and
unpredictable ways. Chaotic matter disturbs the perfect mechanism of
celestial wheels<br>
<br>
But it is true that the default Western worldview puts much more
trust into the superior patterns than.did Greeks and Romans. For
them, the material world was irreparably corrupt; the reflections of
the perfect heavenly system were rare, and were more often than not
stifled by random chaos of matter. For us, everything goes according
to mathematical patterns, and even random and chaotic events are
ruled by the rules of probabililty, quantum waves etc.<br>
<br>
But there is also a third worldview - also perfectly known to Wolfe,
who indeed explained it best. It is the eastern worldview, according
to which reality is not an imperfect reflection of the perfect
original - but one which resembles it in large extent, but a random
concatenation of unconnected factors, mostly having to do with
emotions, which hides the true reality. It is the worldview of
Buddhism, and also of the most part of the modern philosophy. In it,
the true reality is unknowable (transcendental, to Kant), and the
scientific rules of the universe which we can learn are only
artefact of our own mind - and have nothing to do with things in
themselves.<br>
<br>
This worldview, as I said, is popular in modern philosophy, for
various reasons - it is both absolutely sceptic, because it holds
that true reality is absolutely unknowable, and it also in effect
identifies humanity - represented by philosophers - with God. Since
everything we can know and experience are creations of our own mind,
our mind creates everything which matters. We (or rather, I -
because in reality every man is the same) are the creators of the
universe. And we do not need to learn - since our mind creates the
world, we can deduct it from the first principles, or assume it to
agree with our wishes.<br>
<br>
For obvious reasons, this way of thinking is not very consistent
with engineering. Engineers certainly can learn true laws of physics
- this is how they make bridges which do not fall down. And they
must confirm those laws by experiment - Kantian assumptions won't
keep the ship afloat. "The comets do not follow my theories? So much
the worse for comets!", or "Give me matter, and I will construct a
world out of it!" - those are not principles of a successful
engineer.<br>
<br>
And, returning to the Neoplatonic worldview, with perfect originals
and imperfect copies, there is an interesting variant of it.
Generally, originals are held to be earlier than copies. Originals
are arches, principles, or, as it is called now, archetypes. But in
Bible, the final, perfect originals will come at the end of the
world. Until than, we have to do with a series of types, imperfect
shadows thrown before the great events.<br>
<br>
<a class="moz-txt-link-freetext" href="http://www.bible-researcher.com/type.html">http://www.bible-researcher.com/type.html</a><br>
<br>
<p class="note">The following article on the typology of Scripture
by William G. Moorehead is reproduced from <i>The International
Standard Bible Encyclopedia</i>, ed. James Orr (Chicago:
Howard-Severance Co., 1930), vol. 5, pp. 3029-3030.</p>
<hr class="note">
<p><br>
</p>
<h1>TYPE</h1>
<p class="close">The Bible furnishes abundant evidence of the
presence of types and of typical instruction in the Sacred Word.
The New Testament attests this fact. It takes up a large number of
persons and things and events of former dispensations, and it
treats them as adumbrations and prophecies of the future. A
generation ago a widespread interest in the study of typology
prevailed; latterly the interest has largely subsided, chiefly
because of the vagaries and extravagances which attended its
treatment on the part of not a few writers. Pressing the typical
teaching of Scripture so far as to imperil the historical validity
of God's word is both dangerous and certain to be followed by
reaction and neglect of the subject.</p>
<h2>1. Definition of Type</h2>
<p class="close">The word "type" is derived from a Greek term <span
class="greek">tupoV</span> (<i>tupos</i>), which occurs 16 times
in the New Testament. It is variously translated in the King James
Version, e.g. twice "print" (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=John+20:25">John
20:25</a>); twice "figure" (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Acts+7:43">Acts
7:43</a>; <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Romans+5:14">Romans
5:14</a>); twice "pattern" (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Titus+2:7">Titus
2:7</a>; <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Hebrews+8:5">Hebrews
8:5</a>); once "fashion" (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Acts+7:44">Acts
7:44</a>); once "manner" (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Acts+23:25">Acts
23:25</a>); once "form" (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Romans+6:17">Romans
6:17</a>); and seven times "example" (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=1Corinthians+10:6-11">1
Corinthians 10:6,11</a>; <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Philippians+3:17">Philippians
3:17</a>; <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=1Thessalonians+1:7">1
Thessalonians 1:7</a>; <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=2Thessalonians+3:9">2
Thessalonians 3:9</a>; <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=1Timothy+4:12">1
Timothy 4:12</a>; <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=1Peter+5:3">1
Peter 5:3</a>). It is clear from these texts that the New
Testament writers use the word "type" with some degree of
latitude; yet one general idea is common to all, namely,
"likeness." A person, event or thing is so fashioned or appointed
as to resemble another; the one is made to answer to the other in
some essential feature; in some particulars the one matches the
other. The two are called type and antitype; and the link which
binds them together is the correspondence, the similarity, of the
one with the other.</p>
<p class="close">Three other words in the New Testament express the
same general idea. One is "shadow" (<span class="greek">skia</span>,
<i>skia</i>, <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Hebrews+10:1">Hebrews
10:1</a>), "For the law having a shadow of the good things to
come"--as if the substance or reality that was still future cast
its shadow backward into the old economy. "Shadow" implies dimness
and transitoriness; but it also implies a measure of resemblance
between the one and the other.</p>
<p class="close">The second term is "parable" (<span class="greek">parabolh</span>,
<i>parabole</i>, <a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Hebrews+9:9">Hebrews
9:9</a>); the tabernacle with its services was an acted parable
for the time then present, adumbrating thus the blessed reality
which was to come.</p>
<p class="close">The third term is "copy" or "pattern" (<span
class="greek">upodeigma</span>, <i>hupodeigma</i>), a word that
denotes a sketch or draft of something future, invisible (<a
href="http://www.biblegateway.com/bible?language=english&version=KJV&passage=Hebrews+9:23">Hebrews
9:23</a>); the tabernacle and its furniture and services were
copies, outlines of heavenly things.</p>
<p class="close">Types are pictures, object-lessons, by which God
taught His people concerning His grace and saving power. The
Mosaic system was a sort of kindergarten in which God's people
were trained in divine things, by which also they were led to look
for better things to come. An old writer thus expresses it: "God
in the types of the last dispensation was teaching His children
their letters. In this dispensation He is teaching them to put the
letters together, and they find that the letters, arrange them as
they will, spell Christ, and nothing but Christ."</p>
<p class="close">In creation the Lord uses one thing for many
purposes. One simple instrument meets many ends. For how many ends
does water serve! And the atmosphere: it supplies the lungs,
conveys sound, diffuses odors, drives ships, supports fire, gives
rain, fulfills besides one knows not how many other purposes. And
God's Word is like His work, is His work, and, like creation, is
inexhaustible. Whatever God touches, be it a mighty sun or an
insect's wing, a vast prophecy or a little type, He perfects for
the place and the purpose He has in mind.</p>
<h2>2. Distinctive Features</h2>
<p class="close">What are the distinctive features of a type? A
type, to be such in reality, must possess three well-defined
qualities. (1) It must be a true picture of the person or the
thing it represents or prefigures. A type is a draft or sketch of
some well-defined feature of redemption, and therefore it must in
some distinct way resemble its antitype, e.g. Aaron as high priest
is a rough figure of Christ the Great High Priest, and the Day of
Atonement in Israel (Leviticus 16) must be a true picture of the
atoning work of Christ. (2) The type must be of divine
appointment. In its institution it is designed to bear a likeness
to the antitype. Both type and antitype are preordained as
constituent parts of the scheme of redemption. As centuries
sometimes lie between the type and its accomplishment in the
antitype, of course infinite wisdom alone can ordain the one to be
the picture of the other. Only God can make types. (3) A type
always prefigures something future. A Scriptural type and
predictive prophecy are in substance the same, differing only in
form. This fact distinguishes between a symbol and a type. A
symbol may represent a thing of the present or of the past as well
as of the future, e.g. the symbols in the Lord's Supper. A type
always looks to the future; an element of prediction must
necessarily be in it.</p>
<h2>3. Classification of Types</h2>
<p class="close">Another thing in the study of types should be borne
in mind, namely, that a thing in itself evil cannot be the type of
what is good and pure. It is somewhat difficult to give a
satisfactory classification of Biblical types, but broadly they
may be distributed under three heads: (1) Personal types, by which
are meant those personages of Scripture whose lives and
experiences illustrate some principle or truth of redemption. Such
are Adam, who is expressly described as the "figure of him that
was to come" (Romans 5:14), Melchizedek, Abraham, Aaron, Joseph,
Jonah, etc. (2) Historical types, in which are included the great
historical events that under Providence became striking
foreshadowings of good things to come, e.g. the Deliverance from
the Bondage of Egypt; the Wilderness Journey; the Conquest of
Canaan; the Call of Abraham; Deliverances by the Judges, etc. (3)
Ritual types, such as the Altar, the Offerings, the Priesthood,
the Tabernacle and its furniture. There are typical persons,
places, times, things, actions, in the Old Testament, and a
reverent study of them leads into a thorough acquaintance with the
fullness and the blessedness of the word of God.</p>
<br>
<br>
<br>
<br>
2011-06-14 14:26, David Stockhoff wrote:
<blockquote cite="mid:4DF75372.4090701@verizon.net" type="cite">Yes.
Wolfe would be a pretty bad engineer if he believed our physical
laws to be mere shadows of the True Laws that rule a higher
existence. (Consider how you would feel if your doctor told you
that.) Or so I would think.
<br>
<br>
In fact, one might argue that to even attempt to "realistically"
depict a "higher" universe is to bring it down to our level to
begin with, putting them on a par with one another. The
Celtic/pagan otherworld is a far more useful fictional mode than
the Christian, however much they have in common. So this "equal
validity" is crucial to Wolfe's fiction in more than one way.
<br>
<br>
On 6/14/2011 8:16 AM, Lee Berman wrote:
<br>
<blockquote type="cite">
<blockquote type="cite">Stanislaus B: The mythical worldview is
that there is one superior world of gods
<br>
- the True World, and the Secondary World in which we live.
The true patterns
<br>
</blockquote>
>from the True World are repeated many times in the Secondary
World - but
<br>
<blockquote type="cite">each time they are distorted by the
matter and accidents, so the
<br>
repetitions are never exact. For that reason Poetry is more
true than History.
<br>
</blockquote>
<br>
This sentiment claws to the heart of the Sun Series for me,
especially BotNS.
<br>
<br>
It may be that Wolfe considers the problem of which world to
consider "superior"
<br>
and "True" to be relativistic. That is, from a
religious/mythological perspective,
<br>
the world of God(s) is the true one and our human world is a
shadowy created
<br>
reflection of that true world. While from a
humanistic/scientific view, our world
<br>
is the real one and the stories of God and gods is a shadowy
reflection of our
<br>
reality.
<br>
<br>
The circularity Wolfe gives humans and Hierogrammates in BotNS
suggests to me he
<br>
considers both perspectives to have equal footing and
validity. <br>
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