Am Mèatraigs, An Coinean Geal, Karen Armstrong, Kant, Attenborough, Kurosawa

Neo na shuidhe air beulaibh Mhorpheuis Mhòir mu dheireadh thall. Morpheus a' labhairt ris:

I imagine, right now, you must be feeling a bit like Alice, tumbling down the rabbit hole?  ...Unfortunately, no one can be told what the Matrix is. You have to see it for yourself. ("The Matrix", film le Larry and Andy Wachowski) 

Tha taghadh cruaidh cunnartach aig Neo. Eadar pile ghorm is pile dhearg:

You take the blue pill and the story ends. You wake in your bed and you believe whatever you want to believe. You take the red pill and you stay in Wonderland and I show you how deep the rabbit-hole goes. 

Tha fhios gur ann bhon leabhar fhìor-ainmeil "Alice in Wonderland" le Lewis Carroll a tha na bràithrean Wachowski air iasad a ghabhail an seo. Mar a thachras e, tha mi leughadh aig a' cheart àm sàr eadar-theangachadh dhen dearbh leabhar seo dhan Ghaeilge. "Eachtraí Eilíse i dTír na nIontas" an t-ainm a tha air (Evertype, 2007). Tùs-dhealbhan John Tenniel na bhroinn:

Is e Nicholas Williams a rinn an t-eadar-theangachadh:

Nuair a bhain an Coinín uaireadóir as póca a veiste gur fhéach air, agus gur dheifrigh ar aghaidh, léim Eilís ar a cosa, mar taibhsíodh de láithreach nach bhfaca sí riamh coinín a raibh póca veiste aige nó uaireadóir le baint amach as. Bhí an fhiosracht á loscadh fad is a bhí sí ag rith trasna na páirce ina dhiadh. Ar ámharaí an tsaoil bhí sí díreach in am chun é a fheiceáil ag deifriú isteach i bpoll mór coinín faoin gclaí.
Lean Eilís síos an poll é ar a bpointe, gan smaoineamh ar chor ar bith conas a thiocfadh sí amach as.
Bhí an poll coinín ag dul ar aghaidh díreach go ceann tamaill; ansin bhí log tobann ann, chomh tobann sin nach raibh deis aici smaoineamh ar í féin a chosc sular thosaigh sí ag titim síos tobar fíordhomhain. ("Eachtraí Eilíse i dTír na nIontas", le Lewis Carroll, Eadar-th. le Nicholas Williams. Evertype, 2007)     

Is ann an cois phuist-d bhom charaid Dòmhnall ann an Dùn Blàthain a thàinig na co-cheangalan shuas dham chuimhne. Sgrìobh Dòmhnall:

I've also read the Karen Armstrong/Richard Dawkins interviews. I must say I like Karen Armstrong and find her mythos/logos distinction persuasive. I was a bit surprised by your objection to her, remembering that you were antipathetic to logical positivism.

Nise, feumaidh mi aideachadh gun tog seo ceist nam inntinn, oir gu dearbh cha robh mi mothachail gu robh beachd agam idir air Karen Armstrong. Gun luaidh air a' bheachd ud a thoirt seachad do dhuine sam bith. Ach leis an aois a tha mi, 's mi a tha fàs cleachdte ri dearmad inntinne. Air trac-fuaime Frangais a' film "乱 RAN" ("Mi-Rian") le Akira Kurosawa, is e freagairt os ìosal a' mhic san èideadh gorm mu cho-dhùnadh cas athar: "La vieillesse est un naufrage"!

 Uime sin ghabh mi sgrìob air ais tro sheann phuist-dealain. Siod e. Air a' cheann thall bhuail mi air fear a chuir mi bhuam (o chionn trì mìosan) air a' chuspair seo. A-rèir coltais bha beachd dha-rìribh agam air Karen Armstrong. Agus seo dhuts e, ma-tà (cha mhòr a' cheart cho ùr dhòmhsa 's a tha e dhutsa!):

Karen Armstrong seems to me to be simply reiterating Kant's "phenomenal/ noumenal", "fact/value" distinction, transmitted via the late Stephen Jay Gould's idea of "non-overlapping magisteria" ("NOMA"). She says "Religion was not supposed to provide explanations that lay within the competence of reason". Thanks, Karen. And since by definition your claim (rather neatly) cannot be rationally challenged, I guess that's an end to any argument. And those of us who dwell beyond the Pale of reason should take your advice and "direct our attention away from the idols of certainty and back to the 'God beyond God.'". Of course your own certainty could never be characterized as an "idol", because your certainty, unlike ours, is based on reason. As is of course Professor Dawkins "physics-reductionist" certainty which, it must be said, seems even more certain than your own certainty. And therefore more rational and less idolatrous. Am I getting the hang of this?

Ach saoil an robh mi fhathast ag aontachadh rim bheachdsa? Lorg mi agus leugh mi an t-aiste air loidhne a-rìst:
Man vs. God: Karen Armstrong says we need God to grasp the wonder of our existence


An-uairsin sgrìobh mi air ais gu Dòmhnaill còir:

I confess I had no recollection of having an opinion about Karen Armstrong. But in the light of your comment I searched back through my mail and found the link to the article which had triggered my comment (subsequently forgotten!). I have just now read the article again and find I am of the same opinion as I expressed then. More so if anything. Contra Karen, it is Darwinism which is the mythos, the unscientific belief-system. That's the point. Darwinism is not history. It is not science. It is philosophy. It is dogma. It is the prevailing paradigm which most scientific academia have internalized. A kind of corporate delusion. An intellectual, or rather, a visceral, spell. Commitment to it precedes, rather than arises from, research. Research which questions it will not receive funding, and should a paper be written it will not be published. Because of the bullying and hysteria and professional pressures incurred. [Leugh "Peer Review, Publication In Top Journals, Scientific Consensus, And So Forth"le Robert Higgs. Leugh "Creationism, Science and Peer Review"le Andrew Kulikovsky] Logic and rationality, requiring as they do the equal ultimacy of unity and diversity, are utterly dependent on the Trinity [Leugh Cornelius Van Til]. Christ is the Logos, the Truth, Actuality, Factuality, Reality. How else can I say it? How else can I honour my Lord? Christ is not a projected "mythos" but the Definer. The Meaning-Giver. Physicality belongs to Him. Science belongs to Him. There is no Science without Him. Whatever scientific truth Karen Armstong or Dawkins discovers comes by common grace from Christ. There is no other source. Logic has no other source. How else can I say it? Karen Armstrong is Kantian (whether she realizes it or not - and I am sure she does). Kant, in an attempt to save humanistic science, came up with a division between on the one hand external scientific rational historical fact (ie phenomena), and on the other hand internal subjective religion, values, morality (ie noumena). This was more recently reformulated by Stephen Jay Gould's NOMA framework (Non-Overlapping Magisteria). Karen Armstrong's article amounts in the end to a self-serving historical revisionism to escape the claims of the Biblical God, the Living God, on her life. She, Dawkins, Kant, Gould, and all the rest of us will stand one day before the Creator and Judge of the Heavens and the Earth to give account for every careless word we have uttered. Every knee will bow to Him. Every tongue confess Him as Lord.

Dè bu chiall dhomh nuair a sgrìobh mi "Commitment to it [Darwinism] precedes, rather than arises from, research."? Is ann a-mach air ro-bharailean a tha mi. Bun-sheasamh a tha aig a h-uile mac màthar dhinn mar bhunait ar cuid loidsig. A rèir coltais, ge-tà, chan ann tric a bhios luchd-saidheans fiosrach gu bheil buaidh dhomhainn aig an leithid air an smaoin. Ach bha an t-Ollamh Richard Lewontin, an gin-eòlaiche agus bith-eòlaiche èabhlaideach ainmeil, fèin-mhothachail gu leòr gus a fheallsanachd fhèin aithneachadh, agus onorach gu leòr gus a ro-bharail fhèin fhoillseachadh:

‘We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism.
    It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is an absolute, for we cannot allow a Divine Foot in the door.
    The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that Miracles may happen.’ (Richard Lewontin, Billions and billions of demons, The New York Review, p. 31, 9 January 1997.)

(Bithidh an Crìosdaidh a' faighneachd sa bhad: Cò as a tha cunbhalachd na cruitheachd ag èiridh ach bhon Chruithear?) Seo againn cnag na cùise, ma-tà. Tha loidsig a' leantainn air ro-sheasamh ar cridhe, is e sin, air ar "prior commitment". Tha Lewontin ri mholadh airson ionracais inntleachdail sa chùis seo. Chan eil a' mhòr-chuid de dhaonnairean (humanists) a' toirt seo fa-near. Tha iadsan a' dèanamh a-mach gu bheil an cuid bheachdan stèite air loidsig mar nì a tha oibseagach, neodrach, neo-eisimeileach. Nì fìor-ghlan teòiriceil ris an canar "Reusan". B'e sin seasamh Immanuel Kant. Ach is e argamaid Herman Dooyeweerd gu bheil seo a' sealltainn fìor easbhaidh fhèin-sgrùdaidh san fheallsanachd dhaonnaireach. Loidsig sam bith a bhios daonnairean a' cleachdadh, tha iad air a ghoid bho Chrìosd sa chiad dol a-mach. B'ann an aghaidh miotas an "Reusain Neo-eisimeilich", agus an aghaidh cur an cèill a' bheachd seo le Kant gu h-àraid, a sgrìobh Dooyeweerd a mhagnum opus "A New Critique of Theoretical Thought". A-rèir Dooyeweerd cha ghabh an cosmas a lùghdachadh gu loidsig. Oir chan e rud teòiriceil a th'anns a' chosmas. Tha àite ann do loidsig gun teagamh sam bith. Ach air cùl loidsig tha dubh-cheist. Agus air cùl na dubh-ceiste tha cùisean nìtheil. Agus air cùl chùisean nìtheil tha an Ἀρχῇ (Archē), an "Tùs", is e sin an Dia beò, bho na bhios ciall gach nì a' sruthadh:

Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν 

(Anns an toiseach chruthaich Dia na nèamhan agus an talamh. Gen 1:1)

Ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦν ὁ λόγος; οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν; πάντα δι᾽ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν 

(Anns an toiseach bha am Facal, agus bha am Facal maille ri Dia, agus b'e am Facal Dia. Bha e seo air tùs maille ri Dia. Rinneadh na h-uile nithean leis; agus as eugmhais cha do rinneadh aon nì a rinneadh. Eòin 1:1)

Bha Dooyeweerd leagte nach eil ciall aig càil sam bith ann fhèin. Tha ciall a h-uile càil, ciall loidsig fhèin, gu tur an eisimeil air an "Tùs". Is e sin, air an Dia a tha os cionn a h-uile càil. Ro a h-uile càil. Ceann-uidhe a h-uile càil. Ann an aiste a tha càineadh Dooyeweerd, tha e ùidheil gu bheil an t-ùghdar, Herman J Pietersen, fhathast gu math geurchùiseach mun dubh-cheist ud a tha ceilte air cùlaibh loidsig, air cho diongmhalta 's tha a choltas àrdanach uaireannan:

However, it is to be doubted whether humankind can ever escape the dialectic of the one and the many. Neither Plato and Aristotle and the whole of Western philosophy thereafter, could — hence the ongoing battle between rationalists and relativists; Platonists against Sophists; Materialists/Empiricists against Idealists, particularists against universalists, and so on. At root all our thinking is locked in an eternal struggle between the One and the Many... To escape the one (for the many) would mean mental anarchy (the tyranny of the many, ex-plosion and disintegration, thus: insanity); to escape the many (for the one) would mean mental atrophy (the tyranny of the one, im-plosion and everlasting silence, thus: insanity). ("The Philosophy of Robert M Pirsig" by Herman J Pietersen, Department of Industrial Psychology, Vista University, South Africa.)
http://www.philosophos.com/philosophy_article_118.html

Tha fhios gur e e eabhlaidiche daingean dha-rìribh a th'ann an David Attenborough ainmeil. Agus abair buaidh a tha air a bhith aige tron teleifis. A chuid bheachdan gan cur an cèill le cobhar na h-obair-camara as fheàrr a ghabhas san t-saoghail (agus càit am biodh am miotas Darwineach mura b'e sgil agus mac-meanmna an luchd-ealain ud a bha riamh deònach riochd drùidhteach draoidheil a chur air ann an dealbhan-iris, taighean-tasgaidh, telebhisean 7c?). Mar fhreagairt orrasan a tha spàrradh air ùmhlachd a thoirt do Dhia, tha David Attenborough dèidheil air cnuimh nimheil ainmeachadh:

I always reply by saying that I think of a little child in east Africa with a worm burrowing through his eyeball. The worm cannot live in any other way, except by burrowing through eyeballs. I find that hard to reconcile with the notion of a divine and benevolent creator." (Attenborough reveals creationist hate mail for not crediting God) 

Nise, tha mi'n dòchas nach leig mi leas a ràdh gu bheil mi gu tur an aghaidh "hate mail" sam bith. Agus cha leig mi leas a ràdh cuideachd gu bheil puing aig Attenborough. Tha eucailean agus doilgheasan an t-saoghail a' toirt dùlain do chreidimh ann an Dia a tha uile-chumhachdach agus math. Ach tha mìneachadh reusanta aig a' Chrìosdaidh. An Leagadh. An Crann-ceusaidh. An t-Aiseirigh. An Talamh Ùr sa bhios fìreantachd a' gabhail còmhnaidh. An leòghann a' laighe sìos leis an uan. Tha co-dhùnaidhean ar loidsig-ne diofraichte bho cho-dhùnaidhean Attenborough. Tha sinn a' faicinn cùisean ann an dòigh dhiofraichte. Oir tha ro-sheasamh ar cridhe diofraichte. Dh'fhaodadh sinn is dòcha ball-sampaill Attenborough a thionndadh na mheatafor. Dogma garg, bagrach, an eabhlaideis mar chnuimh nimheil am broinn sùil an t-Saidheins. Is lèir a bhuil. Doille.

MORPHEUS: The Matrix is everywhere, it's all around us, here even in this room. You can see it out your window, or on your television. You feel it when you go to work, or go to church or pay your taxes. It is the world that has been pulled over your eyes to blind you from the truth.
NEO: What truth?
MORPHEUS: That you are a slave, Neo. That you, like everyone else, was born into bondage... kept inside a prison that you cannot smell, taste, or touch. A prison for your mind.

...I promised you the truth, Neo, and the truth is that the world you were living in was a lie.
("The Matrix", film le Larry and Andy Wachowski)

   "Cad atá tú a rá?" a dúirt an Speig Neant go dian. "Mínigh thú féin!"
   "Tá faitíos orm, a dhuine uasail, nach féidir liom mé féin a mhíniú," a dúirt Eilís, "mar ní mise mé féin, an bhfeiceann tú?"
   "Ní fheicim,"a dúirt an Speig Neanta.
   "Tá faitíos orm nach féidir liom an scéal a léiriú níos fearr ná é sin," a d'fhreagair Eilís go han-mhúinte, "mar ní thuigim féin ar tús é; agus is cúis mearbhaill do dhuine a lán méideanna éagsula a bheith aige in aon lá amháin."
   "Ní fíor sin," a dúirt an Speig Neanta.
   "Bhuel, b'fhéidir nach cúis mearbhaill duitse an scéal fós," a dúirt Eilís, "ach fan go n-athróidh tú go crislilid - beidh ort sin a dhéanamh lá éigin, tá a fhios agad - agus go féileacán ina dhiaidh sin, braithfidh tú beagán aisteach é, nach dóigh leat?"
   "Ní dóigh liom é ar chor ar bith," a dúirt an Speig Neanta.
   "Bhuel, b'fhéidir go bhfuil tusa éagsúil liomsa i do chroí istigh," a dúirt Eilís, "ach deirimse leat go mbraithfinnse fíoraisteach é."
   "Tusa!" a dúirt an Speig Neanta le teann dímheasa. "Cé thusa?"
("Eachtraí Eilíse i dTír na nIontas", le Lewis Carroll, Eadar-th. le Nicholas Williams. Evertype, 2007)

"Pour trouver la réalité, chacun doit regarder intensément son propre univers, chercher ces détailes qui contribuent à cette réalité que l'on sent sous la surface des choses...Ètre un artiste signifie chercher, trouver et regarder ces réalités-là; être artiste, cela signifie ne jamais détourner les yeux." (Akira Kurosawa, 1963)  

Seasick Steve, Dooyeweerd, Rookmaaker, Van Til, Schaeffer

Seasick Steve 

Co-là breith agam a' bhòn-dè. Siathad 's a h-aon. Trì fichead 's h-aon. Fhuair mi CD bho Chiaran. Seasick Steve. Caran an aon aois rium fhìn saoilidh mi. Bho a choltas, co-dhiù. Chunnaic mi agallamh leis air an TV o-chionn dhà no trì seachdainn. Na shuidhe ann an dungairìos. Chluich e sean giotar a rinn e fhèin às bucas siogàr. Math fhèin. Fuaim a thug dham chuimhne an nòs cluich sònraichte ud a bhuineas ri blues a' Mhississippi Delta. Duine gasta iriosal. Gun mhòrchuis:

anyway i don't know why you wanna listen 
to what i got to say at all -

don't you got nothin better to do?

don't you got nothin better to do?
don't you got nothin better to do?

than listen to a man 
from another time? 

("Man from Another Time", Seasick Steve) 

Agus post-dealain bho Alan Wilson a' togail ceist mu bheachd Dhooyeweerd a-thaobh Sgriobtair. Deagh cheist gun teagamh. Nach robh Dooyeweerd air iomrall buileach sa chùis seo? Barrachd spèis aige ann am feallsanachd na Facal Dhè? Dubh-cheist. Doirbh freagairt a thoirt seachad. Chreid Dooyeweerd gu robh Facal Dhè fada nas farsaing na Sgriobtar. Gar cumail suas gach là. Biodh solas ann. Tha solas ann. Tha am Facal beò agus cumhachdach. Agus cha tig duine sam bith dhan Sgriobtar gun chagair gun fhiosta na chluas bho fheallsanachd a-choireigin. Aquinas. A' chuid as mò againn fo bhuaidh Aquinas nam Meadhon-Aoisean. Aquinas fhèin fo bhuaidh Arastotail.

don't you got nothin better to do?
don't you got nothin better to do?
don't you got nothin better to do?
than listen to a man
from another time?

Aquinas. Feallsanachd nan Seana-Ghreugach a' cagarsaich na chluas. Eilidheachas. Sgolàstachas. Sgoltachas. Sgaradh is sabaid eadar Apollo is Dionusas. Eadar anam is corp. Eadar nèamh is talamh. Eadar Spiorad is Ùir. Gun rèite ann. Ach THA rèite ann an Crìosd. Sin an soisgeul.

                                                               

Herman Dooyeweerd

Chreid Dooyeweerd an Sgriobtar. Ach, mar a thuirt e fhèin, chreid na Farasaich an Sgriobtar. Agus cheus iadsan Crìosd. Cha tug iad spèis dhan Chruithear. Dhan Fhacal san robh a h-uile càil a' co-sheasamh. Dhan Dia Bheò. Sin cnag na cùise. Ontaig a' toirt bàrr air teòiric. Sin agad seasamh Dhooyeweerd. Cha bu chòir dhuinn a bhith saoilsinn gur e fìor-bhith a th'anns an eòlas-diadhaireachd. Rud easchruthach beachdail a tha sin. Is e gnìomh teòiriceach neo-fhoirfe daonna a th'ann am mìneachadh an Sgrìobtair. Rud a tha gabhail àite am broinn na h-eanchainne. Chan e rud teòiriceil a th'ann am Facal Dhè, ge-tà. Tha an Sgriobtar, mar gum biodh, ro-theoiriceil. Tha Facal Dhè beò. A' toirt breith air smuaintean is rùintean a' chridhe. Is e an cridhe a' chùis airson Dooyeweerd. Chan e "cridhe" san t-seagh "faireachdainnean" seach "smuaintean". Ach cridhe mar fhacal Sgriobtarail a tha ciallachadh am fìor-phearsa. Am fìor thusa. Am fìor mhise. Thusa agus mise nar tùr-dhoimhneachd phearsanta. Os cionn tìme. Faodaidh beachdan fàs aost agus rag mur eil an cridhe beò:

my greatest fear before i die

is to turn into a borin old fart

all that i can do is keep on playin what's in my 
heart 
heart
heart

("Man from Another Time", Seasick Steve)

Chreid Dooyeweerd gu bheil ar cridhe os cionn tìme. Os-tìmeil. Tha sìorraidheachd sa chridhe (Ecc 3:11). Tha ar cridhe, ar fìor-fhèin, ann an sìorraidheachd an dràsta fhèin. "Leis gach uile dhìcheall glèidh do chridhe; oir as a sin tha sruthan na beatha" (Gnàth-Fhacail 34:23). Gu ìre tha mi tuigsinn Dooyeweerd agus ag aontachadh ris. Ach mar Alan tha teagamh agam nach eil Dooyeweerd a' cur cuideam gu leòr air ùghdarras teacs an Sgriobtair cho math ri dunamis an Sgriobtair. Ach ged a thogas sinn ceistean a-thaobh seasamh Dhooyeweerd air Sgriobtar, tha e iongantach a' bhuaidh a tha air a bhith aige. Air Cornelius Van Til, mar eisimpleir, ged a thuit an dithis seo a-mach thar nam bliadhnachan.

Cornelius Van Til

Tha leabhraichean Van Til dìreach air am foillseachadh as ùr le P&R Publishing. Is e am fear-deasachaidh William Edgar. Faic, mar eisimpleir Diadhachd Rianail Van Til. Bha Francis Schaeffer na oileanach aig Van Til, ged a chaidh e a shlighe fhèin gu ìre mhòr. Tha aiste aig William Edgar mun diofar eadar an dithist seo: "Two Christian Warriors: Cornelius Van Til and Francis A. Schaeffer Compared" (ceangal briste).

 

Francis Schaeffer

Thàinig Edgar fhèin gu Crìosd fo bhuaidh Francis Schaeffer agus Hans Rookmaaker aig L'Abri san Eilbheis. Ann an aiste eile air loidhne, tha Edgar ag ràdh:

     "Rookmaaker's lectures at l'Abri...stress the unity of life. In them he defends the Kuyperian approach to a world-and-life view. He reminisces on his discussions with his closest friend, Francis Schaeffer, about Dooyeweerd, recalling that they both profited from his critique enormously but made a conscious effort not to use his difficult terminology. Rookmaaker was deeply critical of pietism. He believed that the great tragedy of modernity was to have split the world into a sacred and a secular realm. He cautioned against Christian attempts at living in a subculture, because that unwittingly supported the same split world."(Why All This?: Rediscovering the witness of Hans Rookmaaker, William Edgar 2006) 

            

Hans Rookmaaker

Tha Edgar cuideachd ag ràdh a-thaobh Rookmaaker:

     "Several aspects of Rookmaaker's life and thought are particularly worth underscoring. What were his major influences? During World War II, he served in the Dutch navy. He was interned in a prison camp near Nuremberg, then another in Stanislau, doing hard labor. Though not from a believing background, he began to read the Bible upon the recommendation of a friend back home. He became convinced of its truth. He read other books, and wrote papers on prophecy and aesthetics. In prison, he met Captain Johan Pieter Albertus Mekkes, a Christian, who introduced him to the Amsterdam philosophy espoused by Stoker, Vollenhoven, and, especially, Herman Dooyeweerd (1894–1977), whose New Critique of Theoretical Thought revolutionized Rookmaaker's outlook on epistemology and apologetics...      

After the war, Rookmaaker devoted much of his early writing to aesthetic theory based on the Cosmonomic Idea (feallsanachd Dhooyeweerd), which posited that nothing was neutral... Students of Rookmaaker's in the '60s and '70s may not have realized how deeply his thinking was permeated by the Amsterdam philosophy." (Ibid)

Tha William Edgar gu math comasach mar chluicheadair jazz, eg The Christian Roots of Jazz (MP3).

Bha Hans Rookmaaker na Ollamh de Eachdraidh na h-Ealain aig Oilthigh Saor Amstardaim. Ach bha e cuideachd na ùghdarras air jazz agus blues. Tha Edgar ag innse dhuinn:

     "Hans Rookmaaker spoke of the great artistry and authenticity of Victoria Spivey, Texas Alexander, Bumble Bee Slim, Blind Willie Johnson, and a host of other founders of classic black music. Not only was Rookmaaker the European editor of Fontana Record's series, Treasures of North American Negro Music, but he had been to America and met Thomas A. Dorsey, Mahalia Jackson, and Langston Hughes. What was the attraction of jazz to this Dutch art historian? For that is what he was during his professional career. He said it often in his lectures and throughout his writings. It put iron into the blood! Discussing his hero, Joseph "King" Oliver, he compares the New Orleans cornetist's orchestral sounds to the music of J. S. Bach. He finds very similar musical qualities in the baroque polyphony of the Brandenburg Concertos and Oliver's Creole Jazz Band from the 1920s. Not only the technical structure, but the mood and atmosphere are similar. Especially, he finds in both of them joy, true joy, not romantic escape. In stark contrast to Theodor Adorno's attacks on jazz, which found it "unruly," "rebellious," and "emasculating," Rookmaaker describes it as orderly, harmonious, and full of vigor. The opposite of joy for him is happiness, or the escapism of those who look for depth in the tragic and ruinous. And the ultimate source of true joy, whether in jazz or any other human expression, is biblical Christian faith, which Bach and Oliver shared." ("Why All This?: Rediscovering the witness of Hans Rookmaaker, William Edgar 2006). Faic cuideachd an t-aiste seo le Edgar: "Art and the Christian Mind: The Life and Work of H.R. Rookmaaker" (William Edgar 2005)

Agus mu dheireadh an dràsta, seo dhuinn faclan Rookmaaker fhèin a-thaobh Dooyeweerd:

     "In the course of the years [Francis] Schaeffer and I discussed many things, among which philosophy and particularly Dooyeweerd’s philosophy were favourite topics. Dooyeweerd’s ideas have had an influence on Schaeffer and L’Abri in that way. Of course Schaeffer incorporated these ideas in his own thinking and continued on. Neither of us is a slavish pupil of Dooyeweerd. I make quite an effort not to use his difficult terminology, which in a way belonged to the style of the 1930s. So you will not find Dooyeweerd’s vocabulary in our discussions at L’Abri, but his thoughts are there just the same.     Dooyeweerd himself wrote a good and short introduction to his work called [In] The Twilight of Western Thought. In the first part of that book he asks the question how Western thought is to be approached. Is it really Christian and if not, what is it? Escape from Reason is Schaeffer’s version of what Dooyeweerd develops in those chapters. They both talk for instance about nature and grace and about the influence of Greek concepts. Dooyeweerd tries to trace the various ways of thinking in Western history to their starting points. A starting point can be defined as the basic answers that are given to basic questions like: What is the world? Who is God? or What is the source of this world? The answers given to those questions colour the answers that are given to all other questions. The second part of Dooyeweerd’s book deals with a truly Christian approach to reality. Firstly it is basic to such an approach that we begin with a world that is created. Secondly we hold that this world is fallen, it is not perfect. But thirdly we say that this is not the end, there is redemption as Christ came to redeem this world. On the basis of these truths we can try to grasp reality and analyse how this world is made. Dooyeweerd then proceeds to give such an analysis." (Hans Rookmaaker 'A Dutch view of Christian philosophy' The Complete Works of Hans Rookmaaker edited by Marleen Hengelaar-Rookmaaker Vol 6 Part III The L'Abri Lectures. Piquant, 2005)(Faic "Rookmaaker on Dooyeweerd and Schaeffer" air "An Accidental Blog" leis an Dooyeweerdach Steve Bishop.

"never ever go west 
when you know you should be headin south

never ever whisper 
when you know it's time to shout!" 

("Man from Another Time", Seasick Steve)

 

Smuaintean air Còig Filmichean

(Craolte mar "Smuain na Maidne" air Rèidio nan Gàidheal ann an 2007)

1. Solas Grèine

http://www.imdb.com/video/screenplay/vi1475150617/

     Bha mi coimhead ri DVD ùr o chionn greis air a bheil an t-ainm "Sunshine". Tha a' film suidhichte san àm ri teachd. Tha a' ghrian a' dol bàs, agus mac-an-duine an impis dol à bith. Ann an oidhirp an dàn seo atharrachadh togaidh ochdnar laoch orra ann an soitheach-fànais. Air bòrd tha boma niùclasach cho mòr sa ghabhas. Is e am misean aca am boma seo a' sprèadhadh am broinn na grèine gus a toirt beò a-rithist agus an cinne-daonna a shàbhaladh. Is e luchd-saidheans gaisgeil reusanta a th'anns a' chriù. Ach mo thruaighe, nach ann a nochdas nam measg duine bho shoitheach-fànais eile. Tha esan às a chiall buileach. "Fad seachd bliadhna tha Dia air a bhith labhairt rium", ars esan, "Agus tha e ag iarraidh orm sibh uile a thoirt a dh'ifrinn!"

     Nach ann nas trice 's nas trice a tha plota mar seo a' nochdadh ann a' filmichean an là 'n diugh. Cràbhaiche an riochd amadain air chuthach, a' cur an aghaidh luchd-saidheins chiallaich 's iadsan a' dèanamh an dìcheall gus an saoghal againn a shàbhaladh. Cluinnear mac-talla an seo de sheasamh Richard Dawkins. Ach gu dearbh chan eil Dawkins na aonar.     

     Nach ann againne a-rèiste mar Chrìosdaidhean a tha obair mhòr a dhèanamh gus Crìosd a thogail air beulaibh a' mhòr-shluaigh mar fhìor bhunait saidheins agus reusantachd. 

     An cois seo, cuimhnicheamaid gur e samhla de Chrìosd a th'anns a' Ghrèin fhèin. Mar a chanas an Salmadair ri Dia "Agadsa tha tobar na beatha; annad sholas-sa chì sinne solas." (Salm 36:9)

2. Sàbhaladh an t-Saighdeir Ó Riain

http://www.youtube.com/watch?v=68t6PhbYiSo

     Gun teagamh sam bith, is e "Saving Private Ryan" fear de na filmichean as treise nar là. Tha e tachairt aig àm an Darna Chogaidh Mhòir, a' fosgladh le cladaichean Normandi, 's an sgrios do-chreidsinn a thachair do fheachdan nam bàtaichean-grùnnachaidh. 

     An uairsin tha an sgeul a' tionndadh gu cor aon duine gu h-àraid. Bha ceathrar bhràithrean Aimearaganach nan saighdearan san Eòrpa. Chaochail triùir dhiubh. Mar bu nòs dha Riaghaltas Aimearaga sa leithid de shuidheachadh, chaidh òrdagh a thoirt seachad am bràthair mu dheireadh a thoirt dhachaidh cho luath sa ghabhas, gus nach biodh doilgheas thar tomhais buileach aig na pàrantan bochda. Mar sin, chaidh ochdnar shaighdearan an tòir air Private Ryan gus a thoirt a-mach à cunnart. Rinn iad a' chùis, ach bhàsaich a' mhòr-chuid dhiubh san oidhirp. 

     Aig tòiseach a' film tha an càmara a' leantainn air bodach a tha seo. Is e Private Ryan a th'ann nuair a tha e aost. Tha e air tilleadh a dh' Eòrpa a thadhal air cladh nan saighdearan Aimearaganach. Tha mìltean thar mhìltean de chroisean geala fa a chomhair, cho fada 's a chì sùil. Ach tha am bodach a' lorg aon dhiubh gu sònraichte, crois an oifigeir ud a thug a bheatha seachad gus esan fhèin a shàbhaladh gu pearsanta. Nuair mu dheireadh thall a lorgas e e, siod e a' tuiteam sa bhad air a ghlùinean le deòir na shùilean.  

     Gu dearbha, fhuair iomadach neach bàs air ar son-ne ann an cogadh. Gidheadh is ann aig bonn aon chrois gu sònraichte a bu chòir dhuinn uile a bhith tuiteam air ar glùinean le deòir - is e sin aig bonn crann-ceusaidh a' Chrìosd a fhuair bàs airson gach neach againn gu pearsanta. 

3. Am Mèatraigs

http://www.imdb.com/video/screenplay/vi1032782617/

     Is iad filmichean comasach a th'anns na trì filmichean Matrix, gu h-àraid a' chiad fhear. Coltach ris na filmichean Terminator, tha cogadh ann eadar mac-an-duine agus innealra. Chanainn-sa fhèin gur e parabal a tha seo mun sgaradh am broinn dhaonnachais (no humanism). Comhstrì a thig am follais bho àm gu àm eadar lagh meicniceach saidheins agus pearsantachd an duine.

     Sa Mhèatraigs, tha teicneòlas fèin-fhiosrach air an saoghal a ghabhail os làimh. Tha a' chuid as mò de dhaoine air an cumail nan suain am broinn plaosgan fa leth, mar sheòrsa de bhataraidhean bhom faighear lùths. Tha na truaghain seo uile a' bruadar an aon saibear-aisling, mar gum biodh. Tha iad a' creidsinn gu bheil iad tighinn beò ann an saoghal cofhurtail, ach tha sgaradh buileach ann eadar an cuid smaointean agus fìrinn na cùise. Tha cuideachd mion-chuid de dhaoine air fhàgail a tha saor dha-rìribh agus fiosrach air na tha tachairt. Ach tha na h-innealan a' toirt ionnsaigh fhiadhaich air an tèarmann aca - baile ris an abrar Sion - adhlaichte fada shìos am broinn na talmhainn. Chan eil na daoine làidir gu leòr gus iad fhèin a shàbhaladh. Tha an gaisgeach "Neo" a' nochdadh. Air a' cheann thall bàsachaidh Neo mar sheòrsa de ìobairt gus sìth agus rèite a stèidheachadh eadar innealra agus daoine.

     Tha fhios gun deach iasad a ghabhail bhon Bhìoball an seo. Agus gu dearbha tha sin glic gu leòr. Is e sin an t-àite dham bu chòir dhuinn uile a bhith tionndadh ri linn sgaraidhean ar beatha. Ach chì sinn na bhroinn gur ann an cois ìobairt Chrìosd a-mhàin a thig rèite sa chosmas, agus fuasgladh bho gach aisling-brèige is feallsanachd-brèige. 

4. Seabhag Dhubh Shìos

http://www.imdb.com/video/screenplay/vi1072890649/

     Tha am film "Black Hawk Down" a' buntainn ri tachartas ann an 1993. Bha mì-riaghailt uamhasach ann am Mogadishu, prìomh bhaile Shomalia. Bha ceannardan an-iochdmhor a' goid biadh a' UN agus a' loisgeadh air a' phobaill acraich.

     Chaidh heileacoptair-cogaidh Aimearaganach a leagail taobh a-staigh a' bhaile. Chaidh an criù a chuairteachadh sa bhad le milisidhean nàimhdeil. Ged a thàinig dithis shaighdearan eile gus an cuideachadh, chaochail a h-uile Aimeireaganach, ach aon phaidhleat. Chaidh dona gu miosa gus an robh ceud saighdear an sàs ann am blàr cruaidh am meadhon a' bhaile. Air a' cheann thall chaidh am feachd Aimearaganach a theasairginn le carbadan armaichte ris an canar "humbies". Ach cha robh rùm gu leòr am broinn na humbies dhan a h-uile duine, agus b'fheudar do chuid de na saighdearan ruith an cois nan carbadan. 

     Tha an earrann mu dheireadh seo dhen film air leth cumhachdach. Chì sinn na saighdearan òga claoidhte a' ruith tro cheò tiugh na maidne, 's an nàimhdean a' loisgeadh orra. A' tuisleadh, ag èiridh, 's a' togail orra a-rithist. Air falbh bhon ifrinn ud air an cùlaibh. A dh'ionnsaidh an tèarmann fa an comhair.

     Ar leamsa gur e samhla de Chrìosdaidhean a tha seo. A' ruith bhon ifrinn air an cùlaibh. Uaireannan a' tuisleadh sa cheò. Nàimhdean gu tric a' loisgeadh orra. Ach iad a' sìor èiridh 's a' togail orra. A dh'ionnsaidh an tèarmainn. A' dh'ionnsaidh Chrìosd. A chanas dhan a h-uile neach: "Thigibh am ionnsaigh-sa, sibhse uile a tha ri saothair agus fo throm uallaich, agus bheir Mise suaimhneas dhuibh." 

5. An Lann-Ruitheadair

http://www.youtube.com/watch?v=uJrOVLEUBgw

     Is tric a chluinneas sinn sna làithean-sa mu DNA, mun chòd ginteil, agus mu chomas saidheins feartan chloinne atharrachadh mus tèid am breith. Anns a' film BLADE RUNNER, tha an sgil seo aig ìre 's gun gabh daoine-fuadain a tha nas comasaiche na daoine nàdarra a chruthachadh.

     Gus mac-an-duine a dhìonadh, bidh na fuadanaich (no replicants) seo ag obair air planaidean eile, gun chead aca a bhith air an Talamh idir. Cuideachd, cha mhair iad beò ach ceithir bliadhnachan. Ach nì grunnan dhiubh ceannairc agus thig iad chun na Talmhainn, gus an t-eòlaiche-saidheins a chruthaich iad a lorg, feuch an gabh am beatha a leudachadh. Cha ghabh. Ann am briseadh-dùil, marbhaidh iad an cruithear.

     Feumaidh Harrison Ford - am Blade Runner - cur às dhaibh. Rud a nì e, ach fear dhiubh (air a chluich le Rutger Hauer). Aig an deireadh, tha sabaid air mullach togalaich àird ann an dìle bhàite. Tha Ford gus tuiteam. Gun dùil tha am fuadanach Hauer ga shàbhaladh. Tha a bhàs prògramaichte fhèin dlùth, ge-tà, 's làn fhios aige air. "Chunnaic mi nithean..." ars esan, "nithean nach creideadh troichean mar sib'  fhèin... Longan-ionnsaigh fànais nan teine bhàrr gualainn an t-Sealgair Mhòir. Cho deàrrsach ri maignèisiam..."

     An ceann mòmaid, tha e marbh. Cho eireachdail ri aingeal air tuiteam. Aingeal a chunnaic glòir anns na speuran. Siod calman geal, a bh'aige na dhòrn, ag èiridh air iteig san dìl-uisg. Calman geal os cionn uisge. Samhlachas Crìosdail a-rithist. Agus siod againn cuideachd na seann cheistean gan togail às ùr: Cò as a thàinig sinn? Càite bheil sinn a' dol? Dè as ciall dhuinn?

Cainnt, Beathaichean & Genesis 1

    Aig a' cheart àm tha mi toirt sùil air tùs-Eabhra Genesis caibideil 1. Nach inntinneach na h-uibhir de fhaclan san teacs aig a bheil co-cheangal fuaime agus cèille? Mic-talla a tha stèite, a-rèir coltais, chan ann air tuiteamas idir ach air bun-structar domhain na h-Eabhra fhèin. O chionn bliadhnachan bha mi a-mach air facal-fhreumhachd ri caraid a tha na mhinistear Càilbheanach ann an Dùn Èideann. Mar fhreagairt, chuir e nam chuimhne nach eilear a' cur mòran spèis air prìomh-thùs fhaclan na làithean-sa. Is e an nì tha as cudromaiche gu bheil aonta eadar daoine a-thaobh dè as ciall do fhacal sam bith an-diugh fhèin. Dè an diofar cò às a thàinig facal bho thùs? Chan eil ann ach fuaim. Nì fuaim sam bith a' chùis, nach dèan? Tha fhios gu robh e ceart gu ìre mhòr. Tha brìgh fhaclan a' sìor atharrachadh tro eachdraidh agus a-rèir baogaid dhaoine. Mar eisimpleir, cha leig sinn a leas a bhith coimhead nas fhaide na prìomh shibolet ud ar là-ne, am facal "gèidh"(sic), stèite sa Ghàidhlig fhèin a-nis an cois co-dhùnadh chuideigin am broinn seirbheis-naidheachd a' BhBC.
       Saoilidh mi nach robh mo charaid clèireach a' toirt seachad a bheachd fhèin. Cha robh e ach a' toirt iomradh air fàsan-smaoineachaidh an là an diugh a-thaobh cùisean cànanach. Is e sin, gu bheil a h-uile càil a th'ann freumhaichte ann an tuiteamas lom, seach ann an deilbheachd Dhè. Gun teagamh is Darwineas as còireach gu bheil a' bheachd seo cho cumanta. Creud an duine neo-eisimeil a th'ann. Bho thaobh na feallsanachd seo chan eil ann an cainnt mhic an duine ach toradh gnòsail bhrùidean ro-eachdraidheil. Na brùidean bochda. Air am fàgail a dh'aona ghnothach le leithid Dawkins is Attenborough nan robotan ginteil gun adhbhar. Nan dìlleachdain truagha cosmach as aonais Cruitheir ghràsmhoir ghràdhmoir. Tha an dithist fhàidhean brèige seo a' caitheamh am beatha a' goid (cho sgileil 's as urrainn dhaibh) gach ainmhidh air an talamh bho làimh Dhè. Nam bradaichean meatafiosaigeach a' marcachd mar gum biodh air muin chreutairean balbha los mallachd a thoirt dhan Chruithear. Bu chòir dhaibh asal Bhalaam a chuimhneachadh. Beathach le comharra crois air a dhruim. Beathach a thug clisgeadh fa chomhair bagairt claidheamh breitheanais Dhè. Creutair a thug deagh rabhadh reusanta deas-bhriathrach dha mhaighstir.
     Cuimhnicheamaid gu bheil, ann an seagh dha-rìribh, crois mar chomharra-seilbhe Dhè air druim gach creutair a th'ann. Oir an dà chuid chruthaich Crìosd iad, agus cheannaich E iad le fhuil a chroinn-cheusaidh-san. Gun teagamh sam bith tha claidheamh breitheanais Dhè a' bagairt air Dawkins agus Attenborough agus an cairdean airson an cuid ceannairc. Agus mura gabh iad aithreachas, bithidh gach uile chreutair a chaidh riamh tro an làmhan ag èiridh air am beulaibh air là mhòr a' bhreitheanais gus an dìteadh le cainnt ghlan reusanta. Oir tha an Crìosd a' sìor labhairt ruinn tro na nithean a rinneadh. Agus seo dhuinn ma-tà ùrnaigh iomchaidh as urrainn dhuinn togail às leth Dawkins agus Attenborough - is e sin gun cuir Dia glas-ghuib orra mar a chuir E air Balaam, gun a bhith leigeil leò mallachd is breug a chur an cèill tuilleadh, ach a-mhàin beannachd agus fìrinn. Oir tha Crìosd ag ìnnse dhuinn "gun toir daoine cunntas ann an là a' bhreitheanais airson gach facail dhìomhain a labhras iad" (Mata 12:36)
     Tilleamaid a-rèiste gu pàtranan-fhaclan ùidheil Genesis caibideil 1. Sa chiad dol a-mach, seo againn paidhir fhaclan Eabhra a chluinneas sinn tric gu leòr nar cubaidean: "tohu" agus "bohu". Gheibhear seo ann an earrann 2:
 tohu...bohu
Genesis 1:2 "Agus bha an talamh gun dealbh (תהו tohu) agus falamh (בהו bohu)". 


 qara...raqiya
Genesis 1:8 "Agus thug Dia mar ainm (קרא qara) air an adhar (רקיע raqiya) Nèamh"


mayim...shamayim
 Genesis 1:9 "Cruinneachar na h-uisgeachan (מים mayim) a tha fo nèamh (שמים shamayim) a dh'aon àite"


 dasha...deshe
Genesis 1:11 "Thugadh an talamh a-mach (דשא dasha) feur (דשא deshe), luibh a ghineas (זרע zara) sìol (זרע zera)"


 sharats...sherets
Genesis 1:20 "Thugadh na h-uisgeachan a-mach gu pailt (שרץ sharats) an creutair gluasadach (שרץ sherets) 


owph...uwph
 ...agus biodh eunlaith (עוף `owph) ag itealaich (עוף `uwph)"


parah...rabah
 Genesis 1:22 "Sìolaichibh (פרה parah) agus fàsaibh lìonmhor (רבה rabah)"


remes...ramas 
Genesis 1:26 "Gach nì a shnàigeas (רמש remes) a tha a' snàigeadh (רמש ramas)"

Glòir sa mhadainn.

Dh'fhosgail mi mo shùilean an-diugh sa mhadainn. A' bheithe gheal ud taobh thall a' ghàrraidh. Ga soillseachadh leis a' ghrèin.  Duilleach buidhe an fhoghair mar òr air chrith. Dhùisg mo chridhe os-tìmeil. Glòir. Tha glòir os cionn gach nì. Glòir nach gabh cur an cèill. Glòir nach gabh goid bhuainn. Glòir naomh shèimh neo-chrìochnach:

    "Chan eil càil san t-saoghal ri seachnadh ach am peacadh fhèin. Is e strì aoibhneach a th'anns a' chogadh an aghaidh an dorchadais a tha an Crìosdaidh a' sabaid ann an cumhachd Dhè sa bheatha seo ann an tìm. Chan ann a-mhàin airson a shlàinte fhèin, ach airson na cruitheachd gu lèir, air nach gabh sinn gràin, ach air a bheil gràdh againn air sgàth Chrìosd. Cha bu chòir fuath a bhith againn air càil san t-saoghal seo, ach air a' pheacadh fhèin. 

     Chan urrainn do chàil nar saoghal neo-dhiadhaidh a bhith air chall ann an Crìosd. Chan eil pàirt sam bith dhen fhànas, chan eil beatha thìmeil sam bith, chan eil gluasad tìmeil no lùths tìmeil sam bith, chan eil cumhachd, gliocas, bòidhchead, gaol, creideamh no ceartas tìmeil sam bith, air as urrainn dhan pheacadh sealbh a ghabhail mar nì a bhuineas dha fhèin as aonais Chrìosd. 

     ...Is ann taing do ghràs choitchinn Dhè ann an Crìosd gu bheil comasan air fhàgail fhathast san t-saoghal thìmeil a chur an aghaidh neart nan eileamaidean a chaidh leigeil ma sgaoil. Gu bheil e comasach fhathast a bhith comhrag an aghaidh galaran, an aghaidh eucailean inntinn, gu bhith cleachdadh smaoin loidsigich, gu bhith sàbhaladh cultar bho bhith dol fodha ann an dearg bhuirbe, gu bhith leasachach cainnt is cànain, gu bhith teasairginn structaran a' chonaltraidh, gu bhith cur an aghaidh mì-cheartais, agus mar sin air adhart. Is e toradh obair Chrìosd a th'anns a h-uile rud a tha seo, fiù mas tàinig E dhan talamh. Bho thùs tha Dia air a bhith sealltainn air A chruitheachd leagte ann an solas an t-Slànaighir." (Herman Dooyeweerd, "Sgrùdadh Ùr air an Smaoin Theoiriceil" Vol II, td 34)