Anomalous Phenomena?

Of course Donald Trump is using Unidentified Anomalous Phenomena, as UFOs are now known, as a distraction. Of course JD Vance is lapping it up. But the thing about UAPs is that you are never going to change the minds of the people who took the most interest. We cannot know that there is not extraterrestrial life, but we have no evidence that there is, much less that it has ever visited Earth. Any release of files would confirm that, thereby satisfying no one who did not already know it. The rest would only scream about another coverup.

Yet Vance is essentially correct. Saint Paul’s elemental spirits are Saint John’s fallen angels, and the human race worships them in the absence of Abrahamic monotheism, not as worthy of worship, which they are not, but as deserving of fear, which to an extent they are. They are real, and the startlingly similar accounts and depictions of demons on different sides of the world arise from different people’s and different peoples’ encounters with the same ones, often misidentified as alien visitations. The court of Tony Blair featured Carole Caplin and her clairvoyant mother, the Temazcal of Nancy Aguilar and the stone circle of the wonderfully monikered Jack Temple, Cherie’s BioElectric Shield that had been given to her by Hillary Clinton, and much else besides, just as Ronald Reagan had been heavily dependent on Joan Quigley. The demonic basis of the Epstein Class is undeniable and undenied.

One sign of hope is Artemis II. Ours is an improbably dominant species. Far from having been seen off by something much bigger, and endowed with fangs, or claws, or talons, or venom, or what have you, we alone have been to the Moon. Within two generations of that, though, we are afraid of words. Either we go to back to the Moon, and then to Mars and beyond, or we accept that we have entered our decline, the endpoint of which could only be extinction. Space is being both privatised and militarised, a very common combination but always a lethal one, and that by the country that does not recognise it as a common resource for all humanity. There needs to be a return to President Eisenhower’s proposal, in a speech to the United Nations General Assembly on 22 September 1960, for the principles of the Antarctic Treaty to be extended to Outer Space.

If God had not intended us to be a spacefaring species, then He would never have put anything up there for us to find. People who think that these missions impoverish anyone, even as an initial outlay, do not understand how the money supply works. As a sovereign state with its own free-floating, fiat currency, Britain has as much of that currency as it chooses to issue to itself, with readily available fiscal and monetary means of controlling any inflationary effect.

Why, though, spend that currency on this? Welcome to the Anthropocene, that is why. Life is the geological force that shapes the Earth, and the emergence of human cognition fundamentally transforms the biosphere, not least by the uniquely human phenomenon of economic growth, so that human mastery of nuclear processes is beginning to create resources through the transmutation of elements, enabling us, among other things, to explore space and to exploit the resources of the Solar System. Vladimir Vernadsky and Krafft Ehricke will yet have their day. They may be having it now.

“To increase the power of Man over Nature, and to abolish the power of Man over Man,” said Leon Trotsky. “Dominion,” says the God of the Bible. Dominion over the beasts, thus over the land, and thus over everything on and under the land. Dominion over the fish, thus over the waters, and thus over everything in and under the waters. And dominion over the birds, thus over the sky, and thus over everything in the sky, as far up as the sky goes, and the sky goes up a very long way.

That dominion is entrusted so that we might “be fruitful and multiply”. Entrusted as it is to the whole human race, its purpose is, “To increase the power of Man over Nature, and to abolish the power of Man over Man.” Celebrate the full compatibility between the highest view of human demographic, economic, intellectual and cultural expansion and development, and the most active concern for the conservation of the natural world and of the treasures bequeathed by such expansion and development in the past. That means growth, industry, what someone once nearly called “the white heat of technology”, and the equitable distribution of their fruits among and within the nations of the world, for everyone to enjoy at least the standard of living that we ourselves already enjoyed.

Meanwhile, the Shroud of Turin is in the news again. Last August, The Times excited the excitable with the dismissal of the Shroud by Nicole Oresme. The Church had been proclaiming the Resurrection for 13 centuries before that turned up, and She has never expressed any view as to its authenticity, permitting devotion to it by those who found that helpful, but emphasising that it had no bearing on the Teachings of Jesus or on any point of doctrine. The Times and its tendency, however, seemed to have discovered Oresme as an authority.

“It’s a myth that Medieval people thought the Earth was flat; we know the Greeks knew the world was a sphere,” Greg Jenner tells the Radio Four audience at 18:52-18:56. There was Cosmas Indicopleustes, but he had no formal education and thus no influence. Apart from him, though, Jenner is right. But thus is kicked away a key pillar of the National Religion, as passed on in schools and pubs the length and breadth of the land. What next, that The Life of Brian never happened?

Urbi et Orbi was first delivered by Blessed Gregory X, who was Pope from 1271 to 1276. The globus cruciger is at least 800 years older than that, and added the Cross to what had previously been Jupiter’s orb. The one used at Charles III’s Coronation was made for his Restored namesake in 1661, but of course the form is far older. Restoration, indeed. Not that the other side would have disagreed. Published in 1535, and still used as part of the Book of Common Prayer, the proto-Puritan Myles Coverdale had had no compunction in translating the verse that he numbered Psalm 96:10 (the numbering of the Psalms varies; another time), “Tell it out among the heathen that the Lord is King: and that it is He who hath made the round world so fast that it cannot be moved; and how that He shall judge the people righteously.”

“Fast” here does not mean “quickly”, but as in “hold fast”, nor does “cannot be moved” preclude the revolution of the Earth, but rather asserts that God has fastened it such that it could not be blown off course. Coverdale has always been known to have had his problems as a translator, yet I am not aware that this verse has ever been held up as one of them. The Psalms were probably collected in the fifth century BC, but several of them are far older even than that. In any case, the present point is that an English translator who had graduated from Cambridge in 1513 took it as a given that the Earth was round. Did the Ancient Israelites? Anyone with the Hebrew, do please let me know.

In 1514, Coverdale was ordained a Catholic priest. He was to depart from that in many ways, but not in this. Saint Gregory of Nyssa, who died in 395, describes a lunar eclipse as the projection of the “spherical shape” of the Earth onto the Moon. Through the subsequent centuries, we find “the rounded mass of the Earth” in Boethius’s Consolation of Philosophy, and “the terrestrial globe” in the Etymologies of Saint Isidore of Seville, before our very own Saint Bede the Venerable tells us that, “The Earth is like a globe.” At Jarrow. Where he died in 735.

Gerbert of Aurillac made a terrestrial globe and, as was common at the time, wrote a favourable commentary on the assertion of sphericity in the third-century work of Macrobius. In 999, Gerbert was elected Pope Sylvester II. In the thirteenth century, Saint Thomas Aquinas, in one of the first arguments advanced in his Summa Theologica, showed that it was possible to arrive at the same conclusion by different methods, since, “So it is indeed a same conclusion demonstrated by the astronomer and the physicist, for example, that the Earth is round.” Elsewhere, he taught that, “The Earth is not only round, but also small in comparison with the heavenly bodies.” Saint Thomas had studied under Saint Albert the Great, who must have had some concept of gravity, and who died in 1280.

In the fourteenth century, Oresme, of whom more anon, published his Treatise on the Sphere, inspired by the work of the same name by the thirteenth-century John of Sacrobosco, who might originally have been English, Scots or Irish. That earlier treatise was republished, completed, and commented upon, for many centuries. In turn, Oresme’s Treatise inspired the Imago Mundi of Cardinal Pierre d’Ailly, in which he made remarkably accurate calculations about the radius and volume of the Earth, about the climatic zones according to latitude, and about the polar regions, of which he wrote, in 1410, that, “Those who inhabit the Pole would have the Sun above their horizon for half the year, and for the other half, continuous night.”

Christopher Columbus owned and annotated a copy of the Imago Mundi. As he did of Pope Pius II’s Historia rerum ubique gestarum, which begins, “Almost everyone agrees that the shape of the world [i.e., the cosmos] is spherical [rotundam]; we agree in the same way about the Earth.” It goes on to discusses the measurements of the Earth’s circumference by Eratosthenes and Ptolemy, respectively from the third and second centuries BC. It is true that those ancient cosmologists held the Earth to be immobile at the centre of a closed sphere that was the universe, and that that error lived long after them, but neither they nor any of their successors held that the Earth was flat.

No one ever believed that, at least until the rise of modern Flat Earth Societies. The suggestion that this was the Medieval view can be dated precisely to January 1828, which saw the publication of The Life and Voyages of Christopher Columbus, as highly fictionalised an account as one would expect from its author, Washington Irving, who also gave the world those noted works of historical realism, Rip Van Winkle and The Legend of Sleepy Hollow, as well as popularising the use of “Gotham” to refer to New York.

I nearly fell out of my chair at 28:26 in the above link, when Dr Seb Falk of Girton College, Cambridge referred, again as if they were unremarkable, to the events of 1277, about which readers of this site have known since 16 August 2007, but about which I have been writing elsewhere since no later than 2001, at first broadly in relation to John Milton; I came across the manuscript again recently, and while the style needs work, the thesis still stands up, so watch this space.

Science as that term is generally understood began at Paris in 1277, when Étienne Tempier, Bishop of Paris and Censor of the Sorbonne, responded to the growth of Aristotelianism by condemning from Scripture (i.e., explicitly from revelation as apprehended by the gift of faith) 219 propositions expressing the Aristotelian versions of several of fallen humanity’s ordinary beliefs.

Those beliefs were, and are, eternalism, the belief that the universe has always existed; animism, that the universe is an animal, a living and organic being; pantheism, that the universe is in itself the ultimate reality, the first cause, God; astrology, that all earthly phenomena are caused, or at least influenced, by the pantheistic movements of the stars; and cyclicism, that every event repeats exactly after a sufficiently long time the precise length of which varies according to culture, and has already so repeated itself, ad infinitum.

In particular, Tempier strongly insisted on God’s creation of the world ex nihilo, a truth which has always been axiomatically acknowledged as able to be known only from revelation by the faith that is itself mediated by the Church’s ministry of God’s Word and Sacraments, with the liturgical context of that ministry passing on from age to age and from place to place the Revelation recorded in and as the Bible and the Apostolic Tradition of which the Canon of Scripture is part.

This ruling of ecclesial authority as such made possible the discovery around 1330, by Jean Buridan, Rector of the Sorbonne, of what he himself called impetus, but which was in fact nothing other than the first principle of “Newtonian” Mechanics, and thus of “science”, Newton’s First Law, the law of inertia: that a body which has been struck will continue to move with constant velocity for so long as no force acts on it.

Buridan’s pupil Oresme, afterwards Bishop of Lisieux, developed this discovery vigorously and in detail, around 1360. The ideas of Buridan and Oresme spread throughout Europe’s universities for three centuries, and were especially associated with Spanish Salamanca, with Portuguese Coimbra, and with the Jesuits’ Collegio Romano, now the Gregorian University. They passed, through Leonardo da Vinci and others, to those who would formulate them in precise mathematical terms: Copernicus, Kepler, Galileo, Descartes, Huygens, and finally Sir Isaac Newton in the conventionally foundational text of modern science, his Principia Mathematica of 1687.

Without the Christian Revelation, apprehended by the faith mediated in, as and through the life of the Church, human beings are by inclination eternalistic, animistic, pantheistic, astrological and cyclicistic; and in that intellectual condition, the scientific project is impossible. That is why science as we now understand the term never originated anywhere other than in Medieval Europe.

The reception of Newton’s Principia bespeaks a willingness, whether or not it can be identified in the work itself, to regard science as independent of the wider scientia crowned by regina scientiae, to have physics and the logical without metaphysics and the ontological, ratio unrelated to fides. This is disastrous for science, which cannot demonstrate, but rather must presuppose, the falseness of eternalism, animism, pantheism, astrology and cyclicism.

And it is also disastrous for art, because the world comes to be seen in terms of a logic newly detached from aesthetics, as from ethics. Thus, these become mere matters of taste or opinion, dislocated even from each other in defiance both of the whole Western philosophical tradition and to use in its ordinary manner a term deriving from Newton’s Early Modern age, of common sense.

In such an environment, art attracts increasing distrust as the morally evil is held up as having aesthetic, and not least literary, merit. Meanwhile, aesthetic experiences are so distinguished from everyday experiences that art is degraded to a frivolity and an indulgence. Thus, they are restricted to those who have the time and the money for it, indeed who actually have too much time on their hands and more money than they know what to do with.

At the same time, regard for the true and the good declines relentlessly in the supposedly superficial context of poor aesthetics, of literally false and bad art. Doctrinal orthodoxy and moral standards slip and slide where the liturgy and its accoutrements are less than adequately tasteful or edifying. Educational standards collapse and crime rockets in the midst of hideous architecture and décor. And so forth.

Forget, for the present purpose, Galileo, who was never imprisoned, who was never excommunicated, who died professing the Faith, the daughter who cared for whom in his last days became a nun, and so on. His error was not to say that the Earth moved around the Sun, although he could not prove that scientifically at the time; we happen to know, centuries later, that he was right, but that is not the same thing. Rather, his error was to say that the Church should teach heliocentrism as proved out of Scripture, which is in fact silent on the subject. His was not an erroneously low, but an erroneously high, doctrine of Biblical and ecclesial authority.

In the absence of scientific proof in his own age, he wanted his theory, which turns out to have been scientifically correct but which neither he nor anyone else could have known to have been so in those days, to be taught and believed on that authority, the authority of the Bible as interpreted by the Catholic Church. That, the Church refused to do. Who was on the side of science in that dispute? I think that we can all see the answer to that one. As, in the end, did he, dying as he did a Catholic in good standing. Buy the book here.