Horror: … from Latin horror, “dread, veneration, religious awe” …
What is true at any time and place is true at all others. Truth is non-local, instantaneous, ubiquitous.
This is obvious in respect to the eternal and a priori truths, as of mathematics, metaphysics, and so forth.
But it is as so for a posteriori truths as for a priori.
For, that I went to Mass on Sunday morning was true forever throughout the history of our cosmos, as characteristic thereof, and so from its beginning to its end, as soon as it happened. From the moment I arrived at Mass, all futures of our cosmos that lacked the feature of that factual arrival – and, so, likewise, all pasts that led to such futures – were instantly foreclosed, and rendered impossible, as being incompossible with my attendance at Mass that morning. This was so throughout the spatial and temporal extent of our cosmos.
And, indeed, those of all others.
A fact in one cosmos is a fact of all cosmoi, even though, as different cosmoi, they may have no interactions. For, a fact is a fact: a fact in any cosmos is then ipso facto a fact reckoned in and by the mind of Omniscience, and so cannot possibly be otherwise than it is, throughout the whole infinite extent of Omniscience over and above and under and through all worlds in all their instances; which is to say, throughout their spatial and temporal extents.
What Omniscience knows has factually happened anywhere is in virtue of that knowledge factually established at all spatiotemporalw loci of all worlds. What is a fact anywhere is then a fact everywhere.
So in virtue of the Omniscience of the Eternal One, that I went to Mass Sunday morning is an eternal fact. It is a fact before, and so, for, all worlds.
Excursus: This is how Jesus of Nazareth came to be able to walk in Eden with Adam in the cool of the day. It is how Good Friday and Easter are participated at and by every Mass. It is also how the host is transubstantiated; it is how God is incarnate; it is how the Church is the Body of God; it is how the still small voice sounds within you as your deepest truest love.
Those are some pretty big saltations. I’ll fill in the steps, if anyone is interested.
Excursus: Platonic anamnesis is founded upon this reality: upon the reality to each event in a cosmogony of all events therein; a reality to each event of all others that obtains and transpires in virtue of their conjoint integrity within that cosmogony. Causation is remembrance.
Of particular interest, then, is that an event in Alpha Centauri that took place as I was at Mass on Sunday morning at 11:00 AM Pacific Time could not have occurred in such a way as to have resulted in some future state of affairs in which what happened to me Sunday morning was something else. The worldline leading forward into the future from Alpha Centauri this last Sunday morning must eventually meet cleanly, intelligibly, orderly, perfectly, compossibly, in a seamless garment integral with the world line leading forward into the future from my arrival at church that same morning. In other words, the events at Alpha Centauri on Sunday morning at 11:01 AM Pacific Time must as they sprang into being have reckoned already the fact of my arrival a minute beforehand for Mass at Saint Dominic’s in San Francisco, so that they could eventually lead to an integral future two years hence, in which there was at that future time no conflict whatever between what had happened two years prior both at Saint Dominic’s and at Alpha Centauri.
Now, what this means is that everything that happened at Saint Dominic’s on Sunday morning must have reckoned what had just happened at Alpha Centauri a nanosecond before, and vice versa. In no other way might the worldlines leading forward from those two loci ever have been able to agree at any point in their futures. In no other way might those worldlines ever even intersect. In no other way then might a coherent world have eventuated when light from each locus reached the other, four years hence. If the worldlines did not thus agree, starting that morning, then in four years they would specify altogether different cosmoi. In one, Alpha Centauri would exist, but not Sol; in the other, Sol would exist, but not Alpha Centauri.
The light of each one would never meet any other. This failure would be repeated for all lights, whatever.
Right now, we live in a world where both Sol and Alpha Centauri exist. That could not be so, had their loci been uninformed four years ago about what was then happening at and to and in each other. Only if their motions were then in perfect agreement might we now find them agreeable to each other; only thus might we find them both, at all.
Alpha Centauri and Sol must then always reckon each instantaneously the immediately past state of the other in order ever to arrange their own motions in such a way that the worldlines leading into the future from their disparate loci might ever meet up together anywhere orderly, coordinately, coherently, intelligibly. It will always take four years for each of their lights to reach the other. But were they not now already ordered to the same transcendent order, neither of their lights could ever reach the other at all.
They could not in that case live in the same cosmos.
We could not in that case apprehend Alpha Centauri. Nor could Alpha Centauri apprehend us. There would in that case be no stars. Not that we could see, anyway, or in any way.
We see stars. So we know that this present moment was arranged millions of years ago, and indeed before all time.
The continued coherence of the world then – along any worldline whatsoever (or, on the MWI, along all worldlines) – depends crucially on the non-local, instantaneous presence in every worldline of information – of *all* information – about what has just happened in all other worldlines.
In short, there is no way to obtain a coherent world unless each instant of becoming thereof is both instantaneously appraised of all prior instants thereof, and what is more – this is the shocking, wonderful, horrible bit – is properly ordered toward a coherent future wherein all worldlines continuously and consistently intersect at perfectly compossible unity again and again, repeatedly, and throughout an entire cosmogony.
Each creaturely act must be aimed more or less immaculately at a coherent future it cannot possibly know, or else there could be no world.
There is a world, ergo etc.
So may we know that all instants of time transpire first in eternity.
Such is the physics of Providence.
Think about this then. The motion of that leaf on the distant tree just now? It had to have known and aptly reckoned aforehand, before ever it moved or even came into being, about your disappointment all those years ago about the girl, and about what your teacher did that so outraged you, and about your triumph on the playground.
If the leaf did not know about you and the girl, the teacher, and the playground, it could not inhabit the same cosmos as you.
So is nothing lost or forgotten; not just to Omniscience, but to every creaturely occasion, as a prior condition of its own eventuation. Everything is and must be accounted for, completely, by every other thing in its world. In no other way might any world come to pass, or therefore any part of any world.
The world then, throughout its temporal extent, is an integrity.
Notice then the final consideration, so far as I can now see: the eschaton of each world is integral with its whole history. Had things turned out differently than they have so far, this cosmos could not possibly wend its eventual way to its ultimate redemption and rescue, and restoration. That this world is now real, then, tells us that it is bound ultimately for new and everlasting life in its own proper heaven.
So, of most importance to us today: nothing of our present suffering is either lost or vain. All of what we have borne, do now bear, and shall soon bear, is somehow in the end critical to the rescue of the cosmos.
Nothing is extraneous, nothing forlorn or meaningless or stupid. So then, straightforwardly, and by a simple process of elimination: all that happens, which we must perforce bear and do and suffer – aye, and enjoy – is therefore somewise great, noble, beautiful, ergo worthy; and, indeed, as not necessary, but rather a lovely addition to what must be so absolutely, therefore superlative, and supererogatory, surplus, sublime: horribly wonderful.
Creatura is not necessary. It is an infinite good superadded to, and by, the Infinite Good himself.
Be then comforted, in that. God knows how this all works out, even if you do not. On then, into the fray; and let each man do his duty, in confidence, and in mutual solidarity with all his creaturely fellows.
This little cultural phase change we are about to enact and suffer, as the deadly dying old liberal order of the Enlightenment winks out at last, paralyzed and confused by its own contradictions, and in a paroxysm of violence and confusion is superseded by some New Thing? No big deal. Such is history, ever.
On, then, to death.
All things die, after all. In no other way might they find their proper resurrections.
Death, then! Death! Death! Deus vult!