Clockwork & Old Gods Book One: Incursion

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Clockwork & Old Gods, Book 1: Incursion

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I am a an author and poet by day and still the same thing at night. Poetry is my comfort zone but lately I have expanded my writing horizons. I live in Massachusetts and would like to travel the states and country someday.

Clockwork & Old Gods, Book 1: Incursion

I have written 2 books so far. What is the name of your latest book and what inspired it? How I was inspired to write it came to be from two aspects. First I had seen a clip of a western movie and out of no where I thought of the title. Then a small idea for a story came together but nothing too major. When I began watching old western shows like Bonanza and The Rifleman my ideas got bigger and soon enough I had an excellent concept for a story and then I began writing it.

I think there was a zombie movie in there as well which brought the horror part in there. All these are followed, near the bottom of the chart, by the fall of Babylon that is, the Church of Rome ; the Battle of Armageddon; the Day of Judgment; and the millennial reign of the saints with Christ in the new heaven, the new earth, and the new Jerusalem.

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The arrow of time moves from top to bottom. Click the image to enlarge. Bodleian Library, MS Locke c. According to the popular conception of Newton as chiefly a scientist — one of the greatest and most rational of all time — this chart may appear simply as an antiquarian exploration of history or a mere literary exercise aimed at mapping the symbolic architectonics of the Apocalypse. But Newton was a believer; more specifically, he believed in the literal and inevitable fulfillment of the prophecies of the book of Revelation, and of all the other biblical prophecies, including the return of the Jews to Israel.

So did Locke. Few documents from this period more thoroughly subvert our conventional images of Locke and Newton as unflickering beacons of the Enlightenment than this obscure handwritten chart. This is not to deny that Lockean and Newtonian ideas are closely bound up with the thought of the Age of Reason. It is just that the relationships between these two thinkers and the Enlightenment — particularly the French, rationalistic variants — are complicated, multilayered, and all too often distorted in favor of secularizing readings that shun the profoundly religious and biblical impulses in their thought.

If an apocalyptic chart strikes us as an unexpected artifact to emerge from the decade-and-a-half friendship between Locke and Newton, celebrated respectively as philosopher and physicist, it is probably because they have for too long been viewed through the lens of the Enlightenment from the eighteenth century to the present.

But several decades of scholarship, along with some propitious twists of fate, have undone the Enlightenment interpretation of Newton. By the s — an iconoclastic era in the academy as well as in society — many of these previously inaccessible manuscripts fortuitously became available and led to the first significant wave of revisionist publications based on them.

Revolution was in the air, and the disciplines of history and philosophy of science were no exceptions. Scholars were becoming more receptive to the non-scientific contexts of science — be they political, social, cultural, or religious — that were thought to motivate and shape scientific inquiry.


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These were heady times. The changes in the s were dramatic not only for the history and philosophy of science, but for science itself. The radical nature of the paper consisted not in its argument that Newton believed in a cosmos over which God is sovereign, for by the s this was known well enough to scholars. Partway into the paper, Kubrin revealed his purpose:. It is a commonplace that the Newtonian world-picture consisted of a cosmos which since its Creation ex nihilo , had remained substantially the same through the course of time, changing, if at all, only insignificantly.

It is, however, a commonplace well worth challenging.

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And challenge it he did, in good measure. This arrow of time is often degenerative, corruptive, and, if the reader will excuse a bald anachronism, entropic, even if it is ultimately progressive. The analogy of the clockwork universe so often applied to Newton in popular science publications, some of them even written by scientists and scholars, turns out to be wholly unfitting for his biblically informed cosmology.

After all, what could be more unlike mathematical physics than the book of Revelation? But instead of imposing modern and specifically secular distinctions on our study of Newton, we must ask how Newton himself saw the world. The most important resource for answering this question is the massive collection of his papers left unpublished at his death.

It may never be possible to answer such a question with clarity and certainty, since it involves the inner workings of a mind from three centuries ago. But the manuscript evidence is suggestive at the very least. Newton stresses the need for parsimony, both in the interpretation of Scripture and in natural philosophy. This is how Newton explains the rule of biblical interpretation just mentioned, where he compares simplicity in understanding nature with simplicity in interpreting prophetic visions:.

And therefore as they that would understand the frame of the world must indeavour to reduce their knowledg to all possible simplicity, so it must be in seeking to understand these visions. At the time Newton wrote this — perhaps as much as ten years before he began to compose the Principia — he evidently believed that an assumption of simplicity should apply to both the interpretation of the book of Scripture and the interpretation of the book of Nature: they are linked because both are revelations of God.

What of the s, when Newton wrote the Principi a?


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Given that his prophetic researches continued throughout that decade and indeed until the end of his life , there would have been opportunities for cross-fertilization at that time. In the first part of this comment Newton discusses the need to distinguish between the absolute and relative in physics, in particular with respect to time, space, place, and motion. The relative refers to how we commonly see and experience them, whereas the absolute is their true, measured, mathematical quantity.

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