Some reflections on John 16

His dis­ci­ples said, “Ah, now you are speak­ing plainly and not using fig­u­ra­tive speech!”– John 16:29

Yay for clar­ity! You can find the full­text of John 16 here. Apolo­gies for the slight ram­bling­ness of this post. It gains clar­ity towards the end… twas some­what shaped off a Skype con­ver­sa­tion that I haven’t the time nor energy to prop­erly edit at this point :)

John 8:14 is pretty funny in its por­trayal of the sheer incor­rect­ness of the Phar­isees’ asser­tion of the pas­sage prior: It’s like… you can’t speak truth because you’re speak­ing truth about your­self (!!)… and then, fast­for­ward back to 16:30  –  “We know that you know all things and don’t need any­one to ques­tion you; this is why we believe that you came from God” – then, in verse 31, Jesus — “oh, so NOW you get it…”

Verse 32 — “But, seri­ously… yeah, right. Even if you say you do you’re all about to piss­bolt… Oh, that’s now, btw.”

33 — “but I’ve said this stuff so that”… You’ll know after the res­ur­rec­tion what’s going on… The res­ur­rec­tion is the act that will make sense of all of this; there will be no fig­ures of speech because it’s a con­crete demon­stra­tion of what the Christ is achiev­ing — “over­com­ing the world” and bring­ing peace for those who are in him — kinda like way the Father is with Him even when all oth­ers desert

Verse 23 is con­fus­ing… “You won’t ask me any­thing” vs. “My father will give you what­ever you ask in my name”… are they both talk­ing about prayer or is the first talk­ing about information/knowing stuff about Christ’s iden­tity and rela­tion­ship to the Father and the sec­ond talk­ing about prayer?’

Per­haps its about the per­fect suf­fi­ciency of the cross — read­ing 22 AND 23 together:

(Para­phrase of Jesus:) You will be sor­row­ful til I’m back, and then I basi­cally won life (lit­er­ally! haha) and you have a joy that can’t be taken away from you and what you’re ask­ing the Father will be asked in my name!

You’re not try­ing to ask it directly of Him (the Father) any­more. You won’t need to, because you have the Spirit of Christ once Jesus has con­quered death and returned to His Father. What I think that means, in the con­text of the “Spirit of truth” from ear­lier in the pas­sage, is that the things you ASK for are asked as Jesus would (i.e. you’re not stand­ing alone before the father with an impaired rela­tion­ship ask­ing things for your­self once Jesus has con­quered and we’ve received the spirit of truth that speaks what He hears from the Father and Son. Our hearts will desire dif­fer­ent things, and we’ll have a com­plete joy that can’t be taken from us in Christ.

We don’t get the Spirit so we can ask for crap, but so that He can declare what he hears (from the Father) — AND — in verse 14 – 15, His pur­pose is to glo­rify the son, who is King over every­thing that is the Father’s; the Spirit will declare the things of Jesus to his peo­ple. So, ask­ing of the Father “in my name” is about ask­ing to receive joy in full…

“I am not say­ing that I will ask the Father on your behalf” — Does this mean Jesus ISN’T an inter­me­di­ary (as in Hebrews 7:25)? And Romans 8:26 says that the Holy Spirit inter­cedes for us when we don’t know what or how to pray. But this pas­sage (John 16) says that the Holy Spirit will speak only what He hears from the Father and Son: there­fore, His inter­ces­sory prayer for us will nec­es­sar­ily take the shape of prayer for things that God desires. And that should be our prayer always.

Christ needn’t ask the Father on our behalf because His act of death and resurrection/victory OVER death means that our sins have been paid for if we trust in Jesus and call him our Lord. When our sins are paid for, we can be in rela­tion­ship with God the Father and pray to Him; the High Priest that Hebrews 7 talks about is pre­sent­ing us blame­lessly in unblem­ished rela­tion­ship again with God, so we can approach Him. When Christ’s per­fect sac­ri­fice was made, we are able to and should do as the writer of Hebrews says we should in chap­ter 10 of that let­ter: Where there is for­give­ness of sins and law­less­ness, there is no longer any offer­ing for sin. There­fore… let us draw near with a true heart in full assur­ance of faith, with our hearts sprin­kled clean from an evil con­science and our bod­ies washed with pure water.

We are able to draw near to God. Right now this is in the form of prayer to Him and for His pur­poses; that He might achieve them and use His peo­ple to this end in His ser­vice. We don’t need to pray in a church or tem­ple, we don’t need to burn incense or hear music to uplift us — though these things are not intrin­si­cally bad. We have free­dom as we are saved by Christ’s sac­ri­fice for us; we have a new Spirit which He has put in His peo­ple to allow them to draw near to God with­out imped­i­ment or con­stric­tion. We needn’t pray to Christ, because He has opened a new way to the Father for us, hav­ing ful­filled the law of the scrip­tures and mak­ing per­fect that which we (His peo­ple) could not.

God’s pres­ence used to dwell in the holi­est place of the Tem­ple; now, He dwells in the hearts of His peo­ple as Christ has made us His own.

When Jesus says “It is to your advan­tage that I go away”, he means it. If Christ hadn’t gone away from His fol­low­ers to the bru­tal Roman cross to pay for our sins, we would not have peace with God, and there’s no way He could say “I have over­come the world” with­out lying through his teeth unless He faced death and came out the other side, open­ing a new way to God for His people.

People versus search engines

It seems that search engines are an immutable fact of early-twenty-first cen­tury exis­tence. We can’t escape them in any imme­di­ate sense, and can­not believe they could ever dis­ap­pear (I recall one instance on Whirlpool forums where a user thought his/her ISP’s inter­a­tional link must be down because he couldn’t access Google. This was one of the very few times Google had actu­ally dropped off the face of the planet for about twenty min­utes. It was sim­ply out­side the realm of possibility.)

Yet, increas­ingly, our surf­ing habits are defined by this bizarre social con­cept that seems to be shap­ing cer­tainly acqui­si­tions and web-two-point-oh-bubblism, wherein web­sites serve users by con­nect­ing them with one another, not on the basis of them know­ing what they wanted, but rather in a bizarre a pri­ori man­ner whereby degrees-of-separation (MySpace) or user-supplied-already-knowns (Live­Jour­nal, Xanga, etc.) define con­nect­ed­ness and dis­played content.

Search is no longer the macro-inter killer app, but an intra-site facil­ity applied to micro­cosm — often based on “trans­par­ent” tech­nol­ogy that has, on the basis of known knowns (in the words of a cer­tain Rums­feld), already done some of the hard work for users (I should say peo­ple, but don’t out of habit: it is an indus­try haz­ard) with­out actu­ally ask­ing them any­thing. This is where loca­tion– and organisation-based match­ing (cf. MySpace, Face­book, etc.) come in.

But none of this data is intel­li­gently search­able by generic engines.

None of this data (in the case of Myspace espe­cially, hor­ri­bly marked-up doing-everything-wrong-with-the-web tech­ni­cally entity that it is) is avail­able for index­ing by search engines because it’s not abid­ing by any defined seman­tics. There is not, for exam­ple, any over­whelm­ing use of micro­for­mats — hCard, etc. — for defin­ing con­tact details in any com­mon sense. Yet these things are search­able within a given website.

And, what’s more, these things are search­able with great pre­ci­sion within (social net­work­ing) sites. This is because of a very well defined inter­nal seman­tic (not the “seman­tic web”, but inter­nal data struc­tures) and an enforced obe­di­ence to these struc­tures that was never a part of pre-SocNet sites.

Soc­Net plat­forms are rad­i­cally dif­fer­ent from web 1.0 sys­tems in that they are (iron­i­cally) vastly more con­strict­ing. As “web 1.0″ I would cite Geoc­i­ties and free web host­ing ser­vices, por­tals, and all-things-to-all-people con­tent net­works. Now, we’ve got blogs (pre­cisely defined web­sites), MySpace (chiefly Soc­Net pro­files with bits on the fringes com­mon to the users, and now with enough impe­tus to appear unstop­pable), Flickr (free — and fee-for-service that peo­ple actu­ally pay for — web host­ing, pre­cisely defined as photo host­ing), and, strangely, a por­tal (Yahoo!) still on top of Alexa 500 rank­ings. A por­tal that owns both Flickr and Geoc­i­ties, but has changed the model of the lat­ter to place greater empha­sis on fee-for-service host­ing. But I digress into strat­egy — the point is not that, but rather in the way social data is stored.

Flickr is meta-data rich. It uses a well defined sys­tem based on EXIF, intrin­sic seman­tics (title, descrip­tion, tags — tags that get used prop­erly, unlike Face­book which doesn’t bother to make such things clear — I want Face­book to flop, by the way, because it annoys me, so don’t expect nice things to be said about it. It’s a poor closed-system imi­ta­tor, albeit with a stu­pidly effec­tive adver­tis­ing model every­one else should be wish­ing they came up with first but haven’t seen in order to copy… because it’s a closed sys­tem (or used to be) exclu­sive in scope. Which makes it very effec­tive SocNet/Web 2.0, by my own def­i­n­i­tion, so I don’t really have a basis for com­plaint.) and extrin­sic seman­tics (groups, pools, etc.).

Pro­files, unlike ‘pure’ Soc­Net (Myspace, Face­book), per­mit anonymity, but allow dis­clo­sure of as much as is desired: at any rate, that is not the pur­pose of the site. Myspace/Facebook’s rai­son d’etre is pro­files. (Well, and that and cash-cow-marketing-tool of the *R**IA’s of the world) Accord­ingly, its pro­files have very def­i­nite seman­tics even whilst the rest of the site may not (I speak of Myspace more, here). Myspace gives core “Details” pro­file info indi­vid­ual fields, whilst allow­ing a diverse “Inter­ests & Per­son­al­ity” infor­ma­tion in freeform textar­eas that are designed to entice users into par­tic­i­pa­tion (and, pos­si­bly, aid­ing more fuzzy searches — but mostly I think it’s just com­pelling con­tent, as there is no imme­di­ately obvi­ous way to search that data).

“Inter­ests & Per­son­al­ity”, along with blog con­tent, seems to be the only freeform con­tributed mate­r­ial avail­able on the site. Want music or a video with your pro­file? You’ve got to browse to the band’s site, load the player (no go in Opera with Flash at the minute, it seems), and then select “Add” on the track. They (yeah, it’s kinda big-brotherish) know exactly what song you chose, what band it’s from, what genre, etc. — that is to say, unam­bigu­ously and cer­tainly beyond a probably-common song title. This isn’t an upload-yourself-and-we’ll-manage-rights kind of thing. The offi­cial­ity gives that inter­nal data struc­ture that much more depth: but, again, the point is that the data is inter­nal and not open.

This, it seems, is the defin­ing qual­ity of Soc­Net. That’s what makes the ideas of open fed­er­a­tion advo­cated by Google Talk ear­lier this year so bizarre for the rest of us. We don’t par­tic­u­larly care, because closed sys­tems mean inno­va­tion (because we can define new data for our­selves to work with) and/or exten­si­bil­ity that isn’t pos­si­ble in an open plat­form (if, for exam­ple, not all fed­er­ated part­ners agree to a spec exten­sion — take, for exam­ple, Google Talk’s own Jab­ber base and pro­pri­etary VoIP on top of that). Open­ness is in Google’s inter­ests, because it’s so depen­dent on things being open for its core busi­ness (search). But real peo­ple want ser­vices that work, not ser­vices that push them to another site. I’ve never trusted sites that bounce me off to Google for their site’s search, even if it’s one of those crappy co-branded things. It doesn’t make sense. Why would you make some­one inspect your web­site from an infe­rior per­spec­tive when all the infor­ma­tion is stored in a data­base, with the pos­si­bil­ity of more seman­ti­cally mean­ing­ful search open inter­nally only?

Google won’t deal with your inter­nal search needs. It’s not designed to. It does a great job of deal­ing with pub­licly indexed mate­ri­als com­pletely aside from Soc­Net ser­vices. Soc­Net sites thrive on and are empow­ered by strong intrin­sic seman­tics that make clever profile-based (or UGC–based) search pos­si­ble, which builds loy­alty etcetera in a way for­eign to infor­ma­tional web­sites. Soc­Net is expe­ri­en­tial and (sur­prise sur­prise) social — it doesn’t have to be about anything.

Con­tent was deposed as king some­time in the mid­dle of the first decade of the twenty first cen­tury, and with that regime change his deputy, Search, was also shuf­fled to a some­what less promi­nent posi­tion. Some­where out of sight, Search’s iden­ti­cal twin, Query, is the real power behind the throne: it uses unin­dexed data and makes clever links to bring peo­ple closer together in a way that tra­di­tional search engines had never even envisaged.

Crash on King St

Crash

Looked pretty nuts and must have wreaked havoc for city-bound traf­fic. There’s a Jeep that was on its side behind that white car… two ambu­lances (both empty, for­tu­nately!) and a firetruck, and an unmarked + a marked police car. One of the fireies was tak­ing snaps on his cam­era phone but I wasn’t that game, so this is the best I’ve got. It’s still a cool photo I think.

# by Josh on May 23rd, 2006 Tags: , ,
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Essay: Iachimo, Imogen and Cymbeline’s Dénouement

Essay, ENGL1002.

Screenshot of PDF front page

Full­text fol­lows, incor­rect for­mat­ting. PDF ver­sion also avail­able (proper for­mat­ting, foot­notes, etc.).

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Psalm 47:2

How awe­some is the LORD Most High,
    the great King over all the earth!

# by Josh on May 3rd, 2006 Tags: , , , ,
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The Myth Figure of Oedipus: Human Responsibility vs. Divine Intervention

Essay, CLCV1001.

Screenshot of PDF front page

Full­text fol­lows, incor­rect for­mat­ting. PDF ver­sion also avail­able (proper for­mat­ting, foot­notes, etc.).

Read the rest of this entry »

Literally annoying

George Bernard Shaw is guilty of hit­ting one of my pet peeves in “an ini­tialled review” he wrote of Ibsen’s A Doll’s House in 1897. Yeah, I’m still not over it.1

His review is, in all other respects, per­fectly fine. I’d argue over the seman­tic appro­pri­ate­ness of describ­ing it as a “review”, for it seems more a belated crit­i­cism, focussing more on society’s response to the play than on the play itself, but I digress. Write about the annoy­ing bit already! Okay, okay.

The woman’s eyes are opened; and instantly her doll’s dress is thrown off and her hus­band left star­ing at her, help­less, bound thence­forth either to do with­out her (an alter­na­tive which makes short work of his fan­cied inde­pen­dence) or else treat her as a human being like him­self, fully rec­og­niz­ing that he is not a crea­ture of one supe­rior species, Man, liv­ing with a crea­ture of another and infe­rior species, Woman, but that Mankind is male and female, like other kinds, and that the inequal­ity of the sexes is lit­er­ally a cock and bull story, cer­tain to end in such unbear­able humil­i­a­tion as that which our sub­ur­ban King Arthurs suf­fer at the hands of Ibsen.

No, my com­plaint is not with multiple-run-on sen­tences (for I myself am often guilty of that, though per­haps less spec­tac­u­larly than his rather-admirable effor there), but rather with his abuse of the term “lit­er­ally”. No, GBS, A Doll’s House’s rejec­tion of the notion of the inequal­ity of the sexes is not achieved through lit­er­ally pre­sent­ing this as a story about a cock and a bull. You may use that as a metaphor, but not lit­er­ally. Declar­ing some­thing to be lit­eral does not serve to empha­sise the point. In fact, in this instance, it serves only to ridicule it.

*pulls faces*

The end.

1 I’m the first to admit I was born in the wrong cen­tury. Love of the Inter­net and tech­nol­ogy in gen­eral aside, I could quite hap­pily have spent my days as a fringe-Romantic intel­lec­tual argu­ing with var­i­ous fig­ures of sim­i­lar stand­ing in the late nine­teenth cen­tury. So call me an élitist, or some­thing. I enabled dead keys on my key­board just so I could type élitist prop­erly, you know? I’m that bad. It makes typ­ing apos­tro­phes hellish…

# by Josh on October 9th, 2005 Tags: , ,
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