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Old 12-6-2003, 09:10 PM   #2
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Redemptor hominis
To his venerable Brothers in the Episcopate
the Priests
the religious families, the sons and daughters of the Church
and to all men and women of good will
at the beginning of his papal ministry

1979.03.04


Blessing


Venerable Brothers, and dear Sons and Daughters
greetings and the Apostolic Blessing

I. INHERITANCE

1. At the close of the second Millennium

THE REDEEMER OF MAN, Jesus Christ, is the centre of the universe and of history. To him go my thoughts and my heart in this solemn moment of the world that the Church and the whole family of present-day humanity are now living. In fact, this time, in which God in his hidden design has entrusted to me, after my beloved Predecessor John Paul I, the universal service connected with the Chair of Saint Peter in Rome, is already very close to the year 2000. At this moment it is difficult to say what mark that year will leave on the face of human history or what it will bring to each people, nation, country and continent, in spite of the efforts already being made to foresee some events. For the Church, the People of God spread, although unevenly, to the most distant limits of the earth, it will be the year of a great Jubilee. We are already approaching that date, which, without prejudice to all the corrections imposed by chronological exactitude, will recall and reawaken in us in a special way our awareness of the key truth of faith which Saint John expressed at the beginning of his Gospel: "The Word became flesh and dwelt among us"1, and elsewhere: "God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life"2.

We also are in a certain way in a season of a new Advent, a season of expectation: "In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son..."3, by the Son, his Word, who became man and was born of the Virgin Mary. This act of redemption marked the high point of the history of man within God's loving plan. God entered the history of humanity and, as a man, became an actor in that history, one of the thousands of millions of human beings but at the same time Unique! Through the Incarnation God gave human life the dimension that he intended man to have from his first beginning; he has granted that dimension de- finitively-in the way that is peculiar to him alone, in keeping with his eternal love and mercy, with the full freedom of God-and he has granted it also with the bounty that enables us, in considering the original sin and the whole history of the sins of humanity, and in considering the errors of the human intellect, will and heart, to repeat with amazement the words of the Sacred Liturgy: "O happy fault... which gained us so great a Redeemer!"4

2. The first words of the new Pontificate

It was to Christ the Redeemer that my feelings and my thoughts were directed on 16 October of last year, when, after the canonical election, I was asked: "Do you accept?" I then replied: "With obedience in faith to Christ, my Lord, and with trust in the Mother of Christ and of the Church, in spite of the great difficulties, I accept". Today I wish to make that reply known publicly to all without exception, thus showing that there is a link between the first fundamental truth of the Incarnation, already mentioned, and the ministry that, with my acceptance of my election as Bishop of Rome and Successor of the Apostle Peter, has become my specific duty in his See.

I chose the same names that were chosen by my beloved Predecessor John Paul I. Indeed, as soon as he announced to the Sacred College on 26 August 1978 that he wished to be called John Paul-such a double name being unprecedented in the history of the Papacy-I saw in it a clear presage of grace for the new pontificate. Since that pontificate lasted barely 33 days, it falls to me not only to continue it but in a certain sense to take it up again at the same starting point. This is confirmed by my choice of these two names. By following the example of my venerable Predecessor in choosing them, I wish like him to express my love for the unique inheritance left to the Church by Popes John XXIII and Paul VI and my personal readiness to develop that inheritance with God's help.

Through these two names and two pontificates I am linked with the whole tradition of the Apostolic See and with all my Predecessors in the expanse of the twentieth century and of the preceding centuries. I am connected, through one after another of the various ages back to the most remote, with the line of the mission and ministry that confers on Peter's See an altogether special place in the Church. John XXIII and Paul VI are a stage to which I wish to refer directly as a threshold from which I intend to continue, in a certain sensc together with John Paul I, into the future, letting myself be guided by unlimited trust in and obedience to the Spirit that Christ promised and sent to his Church. On the night before he suffered he said to his apostles: "It is to your advantage that I go away, for if I do not go away, the Counsellor will not come to you; but if I go, I will send him to you"5. "When the Counsellor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me; and you also are witnesses, because you have been with me from the beginning"6. "When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come"7.

3. Trust in the Spirit of Truth and of Love

Entrusting myself fully to the Spirit of truth, therefore, I am entering into the rich inheritance of the recent pontificates. This inheritance has struck deep roots in the awareness of the Church in an utterly new way, quite unknown previously, thanks to the Second Vatican Council, which John XXIII convened and opened and which was later successfully concluded and perseveringly put into effect by Paul VI, whose activity I was myself able to watch from close at hand. I was constantly amazed at his profound wisdom and his courage and also by his constancy and patience in the difficult postconciliar period of his pontificate. As helmsman of the Church, the bark of Peter, he knew how to preserve a providential tranquillity and balance even in the most critical moments, when the Church seemed to be shaken from within, and he always maintained unhesitating hope in the Church's solidity. What the Spirit said to the Church through the Council of our time, what the Spirit says in this Church to all the Churches8 cannot lead to anything else-in spite of momentary uneasinesses-but still more mature solidity of the whole People of God, aware of their salvific mission.

Paul VI selected this present-day consciousness of the Church as the first theme in his fundamental Encyclical beginning with the words Ecclesiam Suam. Let me refer first of all to this Encyclical and link myself with it in this first document that, so to speak, inaugurates the present pontificate. The Church's consciousness, enlightened and supported by the Holy Spirit and fathoming more and more deeply both her divine mystery and her human mission, and even her human weaknesses-this consciousness is and must remain the first source of the Church's love, as love in turn helps to strengthen and deepen her consciousness. Paul VI left us a witness of such an extremely acute consciousness of the Church. Through the many things, often causing suffering, that went to make up his pontificate he taught us intrepid love for the Church, which is, as the Council states, a "sacrament or sign and means of intimate union with God, and of the unity of all mankind"9.

4. Reference to Paul VI's first Encyclical

Precisely for this reason, the Church's consciousness must go with universal openness, in order that all may be able to find in her "the unsearchable riches of Christ"10 spoken of by the Apostle of the Gentiles. Such openness, organically joined with the awareness of her own nature and certainty of her own truth, of which Christ said: "The word which you hear is not mine but the Father's who sent me"11, is what gives the Church her apostolic, or in other words her missionary, dynamism, professing and proclaiming in its integrity the whole of the truth transmitted by Christ. At the same time she must carry on the dialogue that Paul VI, in his Encyclical Ecclesiam Suam called "the dialogue of salvation", distinguishing with precision the various circles within which it was to be carried on12. In referring today to this document that gave the programme of Paul VI's pontificate, I keep thanking God that this great Predecessor of mine, who was also truly my father, knew how to display ad extra, externally, the true coun- tenance of the Church, in spite of the various internal weaknesses that affected her in the postconciliar period. In this way much of the human family has become, it seems, more aware, in all humanity's various spheres of existence, of how really necessary the Church of Christ, her mission and her service are to humanity. At times this awareness has proved stronger than the various critical attitudes attacking ab intra, internally, the Church, her institutions and structures, and ecclesiastics and their activities. This growing criticism was certainly due to various causes and we are furthermore sure that it was not always without sincere love for the Church. Undoubtedly one of the tendencies it displayed was to overcome what has been called triumphalism, about which there was frequent discussion during the Council. While it is right that, in accordance with the example of her Master, who is "humble in heart"13, the Church also should have humility as her foundation, that she should have a critical sense with regard to all that goes to make up her human character and activity, and that she should always be very demanding on herself, nevertheless criticism too should have its just limits. Otherwise it ceases to be constructive and does not reveal truth, love and thankfulness for the grace in which we become sharers principally and fully in and through the Church. Furthermore such criticism does not express an attitude of service but rather a wish to direct the opinion of others in accordance with one's own, which is at times spread abroad in too thoughtless a manner.

Gratitude is due to Paul VI because, while respecting every particle of truth contained in the various human opinions, he preserved at the same time the providential balance of the bark's helmsman14. The Church that I-through John Paul I-have had entrusted to me almost immediately after him is admittedly not free of internal difficulties and tension. At the same time, however, she is internally more strengthened against the excesses of self-criticism: she can be said to be more critical with regard to the various thoughtless criticisms, more resistent with respect to the various "novelties", more mature in her spirit of discerning, better able to bring out of her everlasting treasure "what is new and what is old"15, more intent on her own mystery, and because of all that more serviceable for her mission of salvation for all: God "desires all men to be saved and to come to the knowledge of the truth"16.

5. Collegiality and apostolate

In spite of all appearances, the Church is now more united in the fellowship of service and in the awareness of apostolate. This unity springs from the principle of collegiality, mentioned by the Second Vatican Council. Christ himself made this principle a living part of the apostolic College of the Twelve with Peter at their head, and he is continuously renewing it in the College of the Bishops, which is growing more and more over all the earth, remaining united with and under the guidance of the Successor of Saint Peter. The Council did more than mention the principle of collegiality: it gave it immense new life, by -among other things-expressing the wish for a permanent organ of collegiality, which Paul VI founded by setting up the Synod of the Bishops, whose activity not only gave a new dimension to his pontificate but was also later clearly reflected in the pontificate of John Paul I and that of his unworthy Successor from the day they began.

The principle of collegiality showed itself particularly relevant in the difficult postconciliar period, when the shared unanimous position of the College of the Bishops-which displayed, chiefly through the Synod, its union with Peter's Successor-helped to dissipate doubts and at the same time indicated the correct ways for renewing the Church in her universal dimension. Indeed, the Synod was the source, among other things, of that essential momentum for evangelization that found expression in the Apostolic Exhortation Evangelii Nuntiandi17, wich was so joyously welcomed as a programme for renewal which was both apostolic and also pastoral. The same line was followed in the work of the last ordinary session of the Synod of the Bishops, held about a year before the death of Pope Paul VI and dedicated, as is known, to catechesis. The results of this work have still to be arranged and enunciated by the Apostolic See.

As we are dealing with the evident development of the forms in which episcopal collegiality is expressed, mention must be made at least of the process of consolidation of National Episcopal Conferences throughout the Church and of other collegial structures of an international or continental character. Referring also to the centuriesold tradition of the Church, attention should be directed to the activity of the various diocesan, provincial and national Synods. It was the Council's idea, an idea consistently put into practice by Paul VI, that structures of this kind, with their centuries of trial by the Church, and the other forms of collegial collaboration by Bishops, such as the metropolitan structure-not to mention each individual diocese-should pulsate in full awareness of their own identity and, at the same time, of their own originality within the universal unity of the Church. The same spirit of collaboration and shared responsibility is spreading among priests also, as is confirmed by the many Councils of Priests that have sprung up since the Council. That spirit has extended also among the laity, not only strengthening the already existing organizations for lay apostolate but also creating new ones that often have a different outline and excellent dynamism. Furthermore, lay people conscious of their responsibility for the Church have willingly committed themselves to collaborating with the Pastors and with the representatives of the Institutes of consecrated life, in the spheres of the diocesan Synods and of the pastoral Councils in the parishes and dioceses.

I must keep all this in mind at the beginning of my pontificate as a reason for giving thanks to God, for warmly encouraging all my brothers and sisters and for recalling with heartfelt gratitude the work of the Second Vatican Council and my great Predecessors, who set in motion this new surge of life for the Church, a movement that is much stronger than the symptoms of doubt, collapse and crisis.

6. The road to Christian unity

What shall I say of all the initiatives that have sprung from the new ecumenical orientation? The unforgettable Pope John XXIII set out the problem of Christian unity with evangelical clarity as a simple consequence of the will of Jesus Christ himself, our Master, the will that Jesus stated on several occasions but to which he gave expression in a special way in his prayer in the Upper Room the night before he died: "I pray... Father... that they may all be one"18. The Second Vatican Council responded concisely to this requirement with its Decree on ecumenism. Pope Paul VI, availing himself of the activities of the Secretariat for Promoting Christian Unity, began the first difficult steps on the road to the attainment of that unity. Have we gone far along that road? Without wishing to give a detailed reply, we can say that we have made real and important advances. And one thing is certain: we have worked with perseverance and consistency, and the representatives of other Christian Churches and Communities have also committed themselves together with us, for which we are heartily grateful to them. It is also certain that in the present historical situation of Christianity and the world the only possibility we see of fulfilling the Church's universal mission, with regard to ecumenical questions, is that of seeking sincerely, perseveringly, humbly and also courageously the ways of drawing closer and of union. Pope Paul VI gave us his personal example for this. We must therefore seek unity without being discouraged at the difficulties that can appear or accumulate along that road; otherwise we would be unfaithful to the word of Christ, we would fail to accomplish his testament. Have we the right to run this risk?

There are people who in the face of the difficulties or because they consider that the first ecumenical endeavours have brought negative results would have liked to turn back. Some even express the opinion that these efforts are harmful to the cause of the Gospel, are leading to a further rupture in the Church, are causing confusion of ideas in questions of faith and morals and are ending up with a specific indifferentism. It is perhaps a good thing that the spokesmen for these opinions should express their fears. However, in this respect also, correct limits must be maintained. It is obvious that this new stage in the Church's life demands of us a faith that is particularly aware, profound and responsible. True ecumenical activity means openness, drawing closer, availability for dialogue, and a shared investigation of the truth in the full evangelical and Christian sense; but in no way does it or can it mean giving up or in any way diminishing the treasures of divine truth that the Church has constantly confessed and taught. To all who, for whatever motive, would wish to dissuade the Church from seeking the universal unity of Christians the question must once again be put: Have we the right not to do it? Can we fail to have trust-in spite of all human weakness and all the faults of past centuries-in our Lord's grace as revealed recently through what the Holy Spirit said and we heard during the Council? If we were to do so, we would deny the truth concerning ourselves that was so eloquently expressed by the Apostle: "By the grace of God I am what I am, and his grace towards me was not in vain"19.

What we have just said must also be applied -although in another way and with the due differences-to activity for coming closer together with the representatives of the non-Christian religions, an activity expressed through dialogue, contacts, prayer in common, investigation of the treasures of human spirituality, in which, as we know well, the members of these religions also are not lacking. Does it not sometimes happen that the firm belief of the followers of the non-Christian religions-a belief that is also an effect of the Spirit of truth operating outside the visible confines of the Mystical Body-can make Christians ashamed at being often themselves so disposed to doubt concerning the truths revealed by God and proclaimed by the Church and so prone to relax moral principles and open the way to ethical permissiveness. It is a noble thing to have a predisposition for understanding every person, analyzing every system and recognizing what is right; this does not at all mean losing certitude about one's own faith20 or weakening the principles of morality, the lack of which will soon make itself felt in the life of whole societies, with deplorable consequences besides.

II. THE MYSTERY OF THE REDEMPTION

7. Within the Mystery of Christ

While the ways on which the Council of this century has set the Church going, ways indicated by the late Pope Paul VI in his first Encyclical, will continue to be for a long time the ways that all of us must follow, we can at the same time rightly ask at this new stage: How, in what manner should we continue? What should we do, in order that this new advent of the Church connected with the approaching end of the second millennium may bring us closer to him whom Sacred Scripture calls "Everlasting Father", Pater futuri saeculi21? This is the fundamental question that the new Pope must put to himself on accepting in a spirit of obedience in faith the call corresponding to the command that Christ gave Peter several times: "Feed my lambs"22, meaning: Be the shepherd of my sheepfold, and again: "And when you have turned again, strengthen your brethren"23.

To this question, dear Brothers, sons and daughters, a fundamental and essential response must be given. Our response must be: Our spirit is set in one direction, the only direction for our intellect, will and heart is-towards Christ our Redeemer, towards Christ, the Redeemer of man. We wish to look towards him-because there is salvation in no one else but him, the Son of God- repeating what Peter said: "Lord, to whom shall we go? You have the words of eternal life"24.

Through the Church's consciousness, which the Council considerably developed, through all levels of this self-awareness, and through all the fields of activity in which the Church expresses, finds and confirms herself, we must constantly aim at him "who is the head"25, "through whom are all things and through whom we exist"26, who is both "the way, and the truth"27 and "the resurrection and the life",28, seeing whom, we see the Father29, and who had to go away from us30-that is, by his death on the Cross and then by his Ascension into heaven-in order that the Counsellor should come to us and should keep coming to us as the Spirit of truth31. In him are "all the treasures of wisdom and knowledge"32, and the Church is his Body33. "By her relationship with Christ, the Church is a kind of sacrament or sign and means of intimate union with God, and of the unity of all mankind"34, and the source of this is he, he himself, he the Redeemer.

The Church does not cease to listen to his words. She rereads them continually. With the greatest devotion she reconstructs every detail of his life. These words are listened to also by non-Christians. The life of Christ speaks, also, to many who are not capable of repeating with Peter: "You are the Christ, the Son of the living God"35. He, the Son of the living God, speaks to people also as Man: it is his life that speaks, his humanity, his fidelity to the truth, his all-em bracing love. Furthermore, his death on the Cross speaks-that is to say the inscrutable depth of his suffering and abandonment. The Church never ceases to relive his death on the Cross and his Resurrection, which constitute the content of the Church's daily life. Indeed, it is by the command of Christ himself, her Master, that the Church unceasingly celebrates the Eucharist, finding in it the "fountain of life and holiness"36, the efficacious sign of grace and reconciliation with God, and the pledge of eternal life. The Church lives his mystery, draws unwearyingly from it and continually seeks ways of bringing this mystery of her Master and Lord to humanity-to the peoples, the nations, the succeeding generations, and every individual human being-as if she were ever repeating, as the Apostle did: "For I decided to know nothing among you except Jesus Christ and him crucified"37. The Church stays within the sphere of the mystery of the Redemption, which has become the fundamental principle of her life and mission.

8. Redemption as a new creation

The Redeemer of the world! In him has been revealed in a new and more wonderful way the fundamental truth concerning creation to which the Book of Genesis gives witness when it repeats several times: "God saw that it was good"38. The good has its source in Wisdom and Love. In Jesus Christ the visible world which God created for man39-the world that, when sin entered, "was subjected to futility"40- recovers again its original link with the divine source of Wisdom and Love. Indeed, "God so loved the world that he gave his only Son"41. As this link was broken in the man Adam, so in the Man Christ it was reforged42. Are we of the twentieth century not convinced of the over poweringly eloquent words of the Apostle of the Gentiles concerning the "creation (that) has been groaning in travail together until now"43 and "waits with eager longing for the revelation of the sons of God"44, the creation that "was subjected to futility"? Does not the previously unknown immense progress-which has taken place especially in the course of this century-in the field of man's dominion over the world itself reveal-to a previously unknown degree-that manifold subjection "to futility"? It is enough to recall certain phenomena, such as the threat of pollution of the natural environment in areas of rapid industrialization, or the armed conflicts continually breaking out over and over again, or the prospectives of self-destruction through the use of atomic, hydrogen, neutron and similar weapons, or the lack of respect for the life of the unborn. The world of the new age, the world of space flights, the world of the previously unattained conquests of science and technology -is it not also the world "groaning in travail"45 that "waits with eager longing for the revealing of the sons of God"46?

In its penetrating analysis of "the modern world", the Second Vatican Council reached that most important point of the visible world that is man, by penetrating like Christ the depth of human consciousness and by making contact with the inward mystery of man, which in Biblical and non-Biblical language is expressed by the word "heart". Christ, the Redeemer of the world, is the one who penetrated in a unique unrepeatable way into the mystery of man and entered his "heart". Rightly therefore does the Second Vatican Council teach: "The truth is that only in the mystery of the Incarnate Word does the mystery of man take on light. For Adam, the first man, was a type of him who was to come (Rom 5:14), Christ the Lord. Christ the new Adam, in the very revelation of the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling". And the Council continues: "He who is the 'image of the invisible God' (Col 1:15), is himself the perfect man who has restored in the children of Adam that likeness to God which had been disfigured ever since the first sin. Human nature, by the very fact that is was assumed, not absorbed, in him, has been raised in us also to a dignity beyond compare. For, by his Incarnation, he, the son of God, in a certain way united himself with each man. He worked with human hands, he thought with a human mind. He acted with a human will, and with a human heart he loved. Born of the Virgin Mary, he has truly been made one of us, like to us in all things except sin"47, he, the Redeemer of man.

9. Jesus is a retard

As we reflect again on this stupendous text from the Council's teaching, we do not forget even for a moment that Jesus Christ, the Son of the living God, become our reconciliation with the Father48. He it was, and he alone, who satisfied the Father's eternal love, that fatherhood that from the beginning found expression in creating the world, giving man all the riches of creation, and making him "little less than God"49, in that he was created "in the image and after the likeness of God".50. He and he alone also satisfied that fatherhood of God and that love which man in a way rejected by breaking the first Covenant51 and the later covenants that God "again and again offered to man"52. The redemption of the world-this tremendous mystery of love in which creation is renewed-53 is, at its deepest root, the fullness of justice in a human Heart-the Heart of the First-born Son-in order that it may become justice in the hearts of many human beings, predestined from eternity in the Firstborn Son to bé children of God54 and called to grace, called to love. The Cross on Calvary, through which Jesus Christ-a Man, the Son of the Virgin Mary, thought to be the son of Joseph of Nazareth- "leaves" this world, is also a fresh manifestation of the eternal fatherhood of God, who in him draws near again to humanity, to each human being, giving him the thrice holy "Spirit of truth"55.

This revelation of the Father and outpouring of the Holy Spirit, which stamp an indelible seal on the mystery of the Redemption, explain the meaning of the Cross and death of Christ. The God of creation is revealed as the God of redemption, as the God who is "faithful to himself"56, and faithful to his love for man and the world, which he revealed on the day of creation. His is a love that does not draw back before anything that justice requires in him. Therefore "for our sake (God) made him (the Son) to be sin who knew no sin"57. If he "made to be sin" him who was without any sin whatever, it was to reveal the love that is always greater than the whole of creation, the love that is he himself, since "God is love"58. Above all, love is greater than sin, than weakness, than the "futility of creation"59, it is stronger than death; it is a love always ready to raise up and forgive, always ready to go to meet the prodigal son60, always looking for "the revealing of the sons of God"61, who are called to the glory that is to be revealed"62. This revelation of love is also described as mercy63; and in man's history this revelation of love and mercy has taken a form and a name: that of Jesus Christ.

10 . The human dimension of the mystery of the Redemption

Man cannot live without love. He remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, if he does not encounter love, if he does not experience it and make it his own, if he does not participate intimately in it. This, as has already been said, is why Christ the Redeemer "fully reveals man to himself". If we may use the expression, this is the human dimension of the mystery of the Redemption. In this dimension man finds again the greatness, dignity and value that belong to his humanity. In the mystery of the Redemption man becomes newly "expressed" and, in a way, is newly created. He is newly created! "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus"64. The man who wishes to understand himself thoroughly-and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being-he must with his unrest, uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter into him with all his own self, he must "appropriate" and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself. If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deep wonder at himself. How precious must man be in the eyes of the Creator, if he "gained so great a Redeemer"65, and if God "gave his only Son "in order that man "should not perish but have eternal life"66.

In reality, the name for that deep amazement at man's worth and dignity is the Gospel, that is to say: the Good News. It is also called Christianity. This amazement determines the Church's mission in the world and, perhaps even more so,"in the modern world". This amazement, which is also a conviction and a certitude-at its deepest root it is the certainty of faith, but in a hidden and mysterious way it vivifies every aspect of authentic humanism-is closely connected with Christ. It also fixes Christ's place-so to speak, his particular right of citizenship-in the history of man and mankind. Unceasingly contemplating the whole of Christ's mystery, the Church knows with all the certainty of faith that the Redemption that took place through the Cross has definitively restored his dignity to man and given back meaning to his life in the world, a meaning that was lost to a considerable extent because of sin. And for that reason, the Redemption was accomplished in the paschal mystery, leading through the Cross and death to Resurrection.

The Church's fundamental function in every age and particularly in ours is to direct man's gaze, to point the awareness and experience of the whole of humanity towards the mystery of God, to help all men to be familiar with the profundity of the Redemption taking place in Christ Jesus. At the same time man's deepest sphere is involved-we mean the sphere of human hearts, consciences and events.

11. The mystery of Christ as the basis of the Church's mission and of Christianity

The Second Vatican Council did immense work to form that full and universal awareness by the Church of which Pope Paul VI wrote in his first Encyclical. This awareness-or rather self-awareness-by the Church is formed a "in dialogue"; and before this dialogue becomes a conversation, attention must be directed to "the other", that is to say: the person with whom we wish to speak. The Ecumenical Council gave a fundamental impulse to forming the Church's self-awareness by so adequately and competently presenting to us a view of the terrestrial globe as a map of various religions. It showed furthermore that this map of the world's religions has superimposed on it, in previously unknown layers typical of our time, the phenomenon of atheism in its various forms, beginning with the atheism that is programmed, organized and structured as a political system.

With regard to religion, what is dealt with is in the first place religion as a universal phenomenon linked with man's history from the beginning, then the various non-Christian religions, and finally Christianity itself. The Council document on non-Christian religions, in particular, is filled with deep esteem for the great spiritual values, indeed for the primacy of the spiritual, which in the life of mankind finds expression in religion and then in morality, with direct effects on the whole of culture. The Fathers of the Church rightly saw in the various religions as it were so many reflections of the one truth, "seeds of the Word"67, attesting that, though the routes taken may be different, there is but a single goal to which is directed the deepest aspiration of the human spirit as expressed in its quest for God and also in its quest, through its tending towards God, for the full dimension of its humanity, or in other words for the full meaning of human life. The Council gave particular attention to the Jewish religion, recalling the great spiritual heritage common to Christians and Jews. It also expressed its esteem for the believers of Islam, whose faith also looks to Abraham68.

The opening made by the Second Vatican Council has enabled the Church and all Christians to reach a more complete awareness of the mystery of Christ, "the mystery hidden for ages"69 in God, to be revealed in time in the Man Jesus Christ, and to be revealed continually in every time. In Christ and through Christ God has revealed himself fully to mankind and has definitively drawn close to it; at the same time, in Christ and through Christ man has acquired full awareness of his dignity, of the heights to which he is raised, of the surpassing worth of his own humanity, and of the meaning of his existence.

All of us who are Christ's followers must therefore meet and unite around him. This unity in the various fields of the life, tradition, structures and discipline of the individual Christian Churches and ecclesial Communities cannot be brought about without effective work aimed at getting to know each other and removing the obstacles blocking the way to perfect unity. However, we can and must immediately reach and display to the world our unity in proclaiming the mystery of Christ, in revealing the divine dimension and also the human dimension of the Redemption, and in struggling with unwearying perseverance for the dignity that each human being has reached and can continually reach in Christ, namely the dignity of both the grace of divine adoption and the inner truth of humanity, a truth which-if in the common awareness of the modern world it has been given such fundamental importance-for us is still clearer in the light of the reality that is Jesus Christ.

Jesus Christ is the stable principle and fixed centre of the mission that God himself has entrusted to man. We must all share in this mission and concentrate all our forces on it, since it is more necessary than ever for modern mankind. If this mission seems to encounter greater opposition nowadays than ever before, this shows that today it is more necessary than ever and, in spite of the opposition, more awaited than ever. Here we touch indirectly on the mystery of the divine "economy" which linked salvation and grace with the Cross. It was not without reason that Christ said that "the kingdom of heaven has suffered violence, and men of violence take it by force"70 and moreover that "the children of this world are more astute... than are the children of líght"71. We gladly accept this rebuke, that we may be like those "violent people of God "that we have so often seen in the history of the Church and still see today, and that we may consciously join in the great mission of revealing Christ to the world, helping each person to find himself in Christ, and helping the contemporary generations of our brothers and sisters, the peoples, nations, States, mankind, developing countries and countries of opulence-in short, helping everyone to get to know "the unsearchable riches of Christ"72, since these riches are for every individual and are everybody's property.

12. The Church's mission and human freedom

In this unity in mission, which is decided principally by Christ himself, all Christians must find what already unites them, even before their full communion is achieved. This is apostolic and missionary unity, missionary and apostolic unity. Thanks to this unity we can together come close to the magnificent heritage of the human spirit that has been manifested in all religions, as the Second Vatican Council's Declaration Nostra Aetate says73. It also enables us to approach all cultures, all ideological concepts, all people of good will. We approach them with the esteem, respect and discernment that since the time of the Apostles has marked the missionary attitude, the attitude of the missionary. Suffice it to mention Saint Paul and, for instance, his address in the Areopagus at Athens74. The missionary attitude always begins with a feeling of deep esteem for "what is in man"75, for what man has himself. worked out in the depths of his spirit concerning the most profound and important problems. It is a question of respecting everything that has been brought about in him by the Spirit, which "blows where it wills"76. The mission is never destruction, but instead is a taking up and fresh building, even if in practice there has not always been full correspondence with this high ideal. And we know well that the conversion that is begun by the mission is a work of grace, in which man must fully find himself again.

For this reason the Church in our time attaches great importance to all that is stated by the Second Vatican Council in its Declaration on Religious Freedom, both the first and the second part of the document77. We perceive intimately that the truth revealed to us by God imposes on us an obligation. We have, in particular, a great sense of responsibility for this truth. By Christ's institution the Church is its guardian and teacher, having been endowed with a unique assistance of the Holy Spirit in order to guard and teach it in its most exact integrity78. In fulfilling this mission, we look towards Christ himself, the first evangelizer79, and also towards his Apostles, martyrs and confessors. The Declaration on Religious Freedom shows us convincingly that, when Christ and, after him, his Apostles proclaimed the truth that comes not from men but from God ("My teaching is not mine, but his who sent me"80, that is the Father's), they preserved, while acting with their full force of spirit, a deep esteem for man, for his intellect, his will, his conscience and his freedom81. Thus the human person's dignity itself becomes part of the content of that proclamation, being included not necessarily in words but by an attitude towards it. This attitude seems to fit the special needs of our times. Since man's true freedom is not found in everything that the various systems and individuals see and propagate as freedom, the Church, because of her divine mission, becomes all the more the guardian of this freedom, which is the condition and basis for the human person's true dignity.

Jesus Christ meets the man of every age, including our own, with the same words: "You will know the truth, and the truth will make you free"82. These words contain both a fundamental requirement and a warning: the requirement of an honest relationship with regard to truth as a condition for authentic freedom, and the warning to avoid every kind of illusory freedom, every superficial unilateral freedom, every freedom that fails to enter into the whole truth about man and the world. Today also, even after two thousand years, we see Christ as the one who brings man freedom based on truth, frees man from what curtails, diminishes and as it were breaks off this freedom at its root, in man's soul, his heart and his conscience. What a stupendous confirmation of this has been given and is still being given by those who, thanks to Christ and in Christ, have reached true freedom and have manifested it even in situations of external constraint!

When Jesus Christ himself appeared as a prisoner before Pilate's tribunal and was interrogated by him about the accusation made against him by the representatives of the Sanhedrin, did he not answer: "For this I was born, and for this I have come into the world, to bear witness to the truth"83? It was as if with these words spoken before the judge at the decisive moment he was once more confirming what he had said earlier: "You will know the truth, and the truth will make you free". In the course of so many centuries, of so many generations, from the time of the Apostles on, is it not often Jesus Christ himself that has made an appearance at the side of people judged for the sake of the truth? And has he not gone to death with people condemned for the sake of the truth? Does he ever cease to be the continuous spokesman and advocate for the person who lives "in spirit and truth"84? Just as he does not cease to be it before the Father, he is it also with regard to the history of man. And in her turn the Church, in spite of all the weaknesses that are part of her human history, does not cease to follow him who said: "The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth, for such the Father seeks to worship him. God is spirit, and those who worship him must worship in spirit and truth"85.

III. REDEEMED MAN AND HIS SITUATION IN THE MODERN WORLD

13. Christ united himself with each man

When we penetrate by means of the continually and rapidly increasing experience of the human family into the mystery of Jesus Christ, we understand with greater clarity that there is at the basis of all these ways that the Church of our time must follow, in accordance with the wisdom of Pope Paul VI86, one single way: it is the way that has stood the test of centuries and it is also the way of the future. Christ the Lord indicated this way especially, when, as the Council teaches, "by his Incarnation, he, the Son of God, in a certain way united himself with each man"87. The Church therefore sees its fundamental task in enabling that union to be brought about and renewed continually. The Church wishes to serve this single end: that each person may be able to find Christ, in order that Christ may walk with each person the path of life, with the power of the truth about man and the world that is contained in the mystery of the Incarnation and the Redemption and with the power of the love that is radiated by that truth. Against a background of the ever increasing historical processes, which seem at the present time to have results especially within the spheres of various systems, ideological concepts of the world and regimes, Jesus Christ becomes, in a way, newly present, in spite of all his apparent absences, in spite of all the limitations of the presence and of the institutional activity of the Church. Jesus Christ becomes present with the power of the truth and the love that are expressed in him with unique unrepeatable fullness in spite of the shortness of his life on earth and the even greater shortness of his public activity.

Jesus Christ is the chief way for the Church. He himself is our way "to the Father's house"88 and is the way to each man. On this way leading from Christ to man, on this way on which Christ unites himself with each man, nobody can halt the Church. This is an exigency of man's temporal welfare and of his eternal welfare. Out of regard for Christ and in view of the mystery that constitutes the Church's own life, the Church cannot remain insensible to whatever serves man's true welfare, any more than she can remain indifferent to what threatens it. In various passages in its documents the Second Vatican Council has expresscd the Church's fundamental solicitude that life in "the world should conform more to man's surpassing dignity"89 in all its aspects, so as to make that life "ever more human"90. This is the solicitude of Christ himself, the good Shepherd of all men. In the name of this solicitude, as we read in the Council's Pastoral Constitution, "the Church must in no way be confused with the political community, nor bound to any political system. She is at once a sign and a safeguard of the transcendence of the human person"91.

Accordingly, what is in question here is man in all his truth, in his full magnitude. We are not dealing with the "abstract" man, but the real, "concrete", "historical" man. We are dealing with "each" man, for each one is included in the mystery of the Redemption and with each one Christ has united himself for ever through this mystery. Every man comes into the world through being conceived in his mother's womb and being born of his mother, and precisely on account of the mystery of the Redemption is entrusted to the solicitude of the Church. Her solicitude is about the whole man and is focussed on him in an altogether special manner. The object of her care is man in his unique unrepeatable human reality, which keeps intact the image and likeness of God himself92. The Council points out this very fact when, speaking of that likeness, it recalls that "man is the only creature on earth that God willed for itself"93. Man as "willed" by God, as "chosen" by him from eternity and called, destined for grace and glory-this is "each" man, "the most concrete" man, "the most real"; this is man in all the fullness of the mystery in which he has become a sharer in Jesus Christ, the mystery in which each one of the four thousand million human beings living on our planet has become a sharer from the moment he is conceived beneath the heart of his mother.

14. For the Church all ways lead to man

The Church cannot abandon man, for his "destiny", that is to say his election, calling, birth and death, salvation or perdition, is so closely and unbreakably linked with Christ. We are speaking precisely of each man on this planet, this earth that the Creator gave to the first man, saying to the man and the women: "subdue it and have dominion"94. Each man in all the unrepeatable reality of what he is and what he does, of his intellect and will, of his conscience and heart. Man who in his reality has, because he is a "person", a history of his life that is his own and, most important, a history of his soul that is his own. Man who, in keeping with the openness of his spirit within and also with the many diverse needs of his body and his existence in time, writes this personal history of his through numerous bonds, contacts, situations, and social structures linking him with other men, beginning to do so from the first moment of his existence on earth, from the moment of his conception and birth. Man in the full truth of his existence, of his personal being and also of his community and social being-in the sphere of his own family, in the sphere of society and very diverse contexts, in the sphere of his own nation or people (perhaps still only that of his clan or tribe), and in the sphere of the whole of mankind-this man is the primary route that the Church must travel in fulfilling her mission: he is the primary and fundamental way for the Church, the way traced out by Christ himself, the way that leads invariably through the mystery of the Incarnation and the Redemption.

It was precisely this man in all the truth of his life, in his conscience, in his continual inclination to sin and at the same time in his continual aspiration to truth, the good, the beautiful, justice and love that the Second Vatican Council had before its eyes when, in outlining his situation in the modern world, it always passed from the external elements of this situation to the truth within humanity: "In man himself many elements wrestle with one another. Thus, on the one hand, as a creature he experiences his limitations in a multitude of ways. On the other, he feels himself to be boundless in his desires and summoned to a higher life. Pulled by manifold attractions, he is constantly forced to choose among them and to renounce some. Indeed, as a weak and sinful being, he often does what he would not, and fails to do what he would. Hence he suffers from internal divisions, and from these flow so many and such great discords in society"95.

This man is the way for the Church-a way that, in a sense, is the basis of all the other ways that the Church must walk-because man-every man without any exception whatever-has been redeemed by Christ, and because with man-with each man without any exception whatever-Christ is in a way united, even when man is unaware of it: "Christ, who died and was raised up for all, provides man"-each man and every man- "with the light and the strength to measure up to his supreme calling"96.

Since this man is the way for the Church, the way for her daily life and experience, for her mission and toil, the Church of today must be aware in an always new manner of man's "situation". That means that she must be aware of his possibilities, which keep returning to their proper bearings and thus revealing themselves. She must likewise be aware of the threats to man and of all that seems to oppose the endeavour "to make human life ever more human"97 and make every element of this life correspond to man's true dignity-in a word, she must be aware of all that is opposed to that process.

15. What modern man is afraid of

Accordingly, while keeping alive in our memory the picture that was so perspicaciously and authoritatively traced by the Second Vatican Council, we shall try once more to adapt it to the "signs of the times" and to the demands of the situation, which is continually changing and evolving in certain directions.

The man of today seems ever to be under threat from what he produces, that is to say from the result of the work of hís hands and, even more so, of the work of his intellect and the tendencies of his will. All too soon, and often in an unforeseeable way, what this manifold activity of man yields is not only subjected to "alienation", in the sense that it is simply taken away from the person who produces it, but rather it turns against man himself, at least in part, through the indirect consequences of its effects returning on himself. It is or can be directed against him. This seems to make up the main chapter of the drama of present-day human existence in its broadest and universal dimension. Man therefore lives increasingly in fear. He is afraid that what he produces-not all of it, of course, or even most of it, but part of it and precisely that part that contains a special share of his genius and initiative-can radically turn against himself; he is afraid that it can become the means and instrument for an unimaginable self-destruction, compared with which all the cataclysms and catastrophes of history known to us seem to fade away. This gives rise to a question: Why is it that the power given to man from the beginning by which he was to subdue the earth98 turns against himself, producing an understandable state of disquiet, of conscious or unconscious fear and of menace, which in various ways is being communicated to the whole of the present-day human family and is manifesting itself under various aspects?

This state of menace for man from what he produces shows itself in various directions and various degrees of intensity. We seem to be increasingly aware of the fact that the exploitation of the earth, the planet on which we are living, demands rational and honest planning. At the same time, exploitation of the earth not only for industrial but also for military purposes and the uncontrolled development of technology outside the framework of a long-range authentically humanistic plan often bring with them a threat to man's natural environment, alienate him in his relations with nature and remove him from nature. Man often seems to see no other meaning in his natural environment than what serves for immediate use and consumption. Yet it was the Creator's will that man should communicate with nature as an intelligent and noble "master" and "guardian", and not as a heedless "exploiter" and "destroyer".

The development of technology and the development of contemporary civilization, which is marked by the ascendancy of technology, demand a proportional development of morals and ethics. For the present, this last development seems unfortunately to be always left behind. Accordingly, in spite of the marvel of this progress, in which it is diffiicult not to see also authentic signs of man's greatness, signs that in their creative seeds were revealed to us in the pages of the Book of Genesis, as early as where it describes man's creation99, this progress cannot fail to give rise to disquiet on many counts. The first reason for disquiet concerns the essential and fundamental question: Does this progress, which has man for its author and promoter, make human life on earth "more human" in every aspect of that life? Does it make it more "worthy of man"? There can be no doubt that in various aspects it does. But the question keeps coming back with regard to what is most essential -whether in the context of this progress man, as man, is becoming truly better, that is to say more mature spiritually, more aware of the dignity of his humanity, more responsible, more open to others, especially the neediest and the weakest, and readier to give and to aid all.

This question must be put by Christians, precisely because Jesus Christ has made them so universally sensitive about the problem of man. The same question must be asked by all men, especially those belonging to the social groups that are dedicating themselves actively to development and progress today. As we observe and take part in these processes we cannot let ourselves be taken over merely by euphoria or be carried away by one-sided enthusiasm for our conquests, but we must all ask ourselves, with absolute honesty, objectivity and a sense of moral responsibility, the essential questions concerning man's situation today and in the future. Do all the conquests attained until now and those projected for the future for technology accord with man's moral and spiritual progress? In this context is man, as man, developing and progressing or is he regressing and being degraded in his humanity? In men and "in man's world", which in itself is a world of moral good and evil, does good prevail over evil? In men and among men is there a growth of social love, of respect for the rights of others-for every man, nation and people-or on the contrary is there an increase of various degrees of selfishness, exaggerated nationalism instead of authentic love of country, and also the propensity to dominate others beyond the limits of one's legitimate rights and merits and the propensity to exploit the whole of material progress and that in the technology of production for the exclusive purpose of dominating others or of favouring this or that imperialism?

These are the essential questions that the Church is bound to ask herself, since they are being asked with greater or less explicitness by the thousands of millions of people now living in the world. The subject of development and progress is on everybody's lips and appears in the columns of all the newspapers and other publications in all the languages of the modern world. Let us not forget however that this subject contains not only affirmations and certainties but also questions and points of anguished disquiet. The latter are no less important than the former. They fit in with the dialectical nature of human knowledge and even more with the fundamental need for solicitude by man for man, for his humanity, and for the future of people on earth. Inspired by eschatological faith, the Church considers an essential, unbreakably united element of her mission this solicitude for man, for his humanity, forthe future of men on earth and therefore also for the course set for the whole of development and progress. She finds the principle of this solicitude in Jesus Christ himself, as the Gospels witness. This is why she wishes to make it grow continually through her relationship with Christ, reading man's situation in the modern world in accordance with the most important signs of our time.

16. Progress or threat

If therefore our time, the time of our generation, the time that is approaching the end of the second millennium of the Christian era, shows itself a time of great progress, it is also seen as a time of threat in many forms for man. The Church must speak of this threat to all people of good will and must always carry on a dialogue with them about it. Man's situation in the modern world seems indeed to be far removed from the objective demands of the moral order, from the requirements of justice, and even more of social love. We are dealing here only with that which found expression in the Creator's first message to man at the moment in which he was giving him the earth, to "subdue" it100. This first message was confirmed by Christ the Lord in the mystery of the Redemption. This is expressed by the Second Vatican Council in these beautiful chapters of its teaching that concern man's "kingship"; that is to say his call to share in the kingly function-the munus regaleof Christ himself101. The essential meaning of this "kingship" and "dominion" of man over the visible world, which the Creator himself gave man for his task, consists in the priority of ethics over technology, in the primacy of the person over things, and in the superiority of spirit over matter.

This is why all phases of present-day progress must be followed attentively. Each stage of that progress must, so to speak, be x-rayed from this point of view. What is in question is the advancement of persons, not just the multiplying of things that people can use. It is a matter-as a contemporary philosopher has said and as the Council has stated-not so much of "having more" as of "being more"102. Indeed there is already a real perceptible danger that, while man's dominion over the world of things is making enormous advances, he should lose the essential threads of his dominion and in various ways let his humanity be subjected to the world and become himself something subject to manipulation in many ways-even if the manipulation is often not perceptible directly-through the whole of the organization of community life, through the production system and through pressure from the means of social communication. Man cannot relinquish himself or the place in the visible world that belongs to him; he cannot become the slave of things, the slave of economic systems, the slave of production, the slave of his own products. A civilization purely materialistic in outline condemns man to such slavery, even if at times, no doubt, this occurs contrary to the intentions and the very premises of its pioneers. The present solicitude for man certainly has at its root this problem. It is not a matter here merely of giving an abstract answer to the question: Who is man? It is a matter of the whole of the dynamism of life and civilization. It is a matter of the mean ingfulness of the various initiatives of everyday life and also of the premises for many civilization programmes, political programmes, eco nomic ones, social ones, state ones, and many others.

If we make bold to describe man's situation in the modern world as far removed from the objective demands of the moral order, from the exigencies of justice, and still more from social love, we do so because this is confirmed by the well-known facts and comparisons that have already on various occasions found an echo in the pages of statements by the Popes, the Council and the Synod103. Man's situation today is certainly not uniform but marked with numerous differences. These differences have causes in history, but they also have strong ethical effects. Indeed everyone is familiar with the picture of the consumer civilization, which consists in a certain surplus of goods necessary for man and for entire societies-and we are dealing precisely with the rich highly developed societies-while the remaining societies-at least broad sectors of them-are suffering from hunger, with many people dying each day of starvation and malnutrition. Hand in hand go a certain abuse of freedom by one group-an abuse linked precisely with a consumer attitude uncontrolled by ethics -and a limitation by it of the freedom of the others, that is to say those suffering marked shortages and being driven to conditions of even worse misery and destitution.

This pattern, which is familiar to all, and the contrast referred to, in the documents giving their teaching, by the Popes of this century, most recently by John XXIII and by Paul VI,104 represent, as it were, the gigantic development of the parable in the Bible of the rich banqueter and the poor man Lazarus105. So widespread is the phenomenon that it brings into question the fěnancial, monetary, production and commercial mechanisms that, resting on various political pressures, support the world economy. These are proving incapable either of remedying the unjust social situations inherited from the past or of dealing with the urgent challenges and ethical demands of the present. By submitting man to tensions created by himself, dilapidating at an accelerated pace material and energy resources, and compromising the geophysical environment, these structures unceasingly make the areas of misery spread, accompanied by anguish, frustration and bitterness106.

We have before us here a great drama that can leave nobody indifferent. The person who, on the one hand, is trying to draw the maximum profit and, on the other hand, is paying the price in damage and injury is always man. The drama is made still worse by the presence close at hand of the privileged social classes and of the rich countries, which accumulate goods to an excessive degree and the misuse of whose riches very often becomes the cause of various ills. Add to this the fever of inflation and the plague of unemployment -these are further symptoms of the moral disorder that is being noticed in the world situation and therefore requires daring creative resolves in keeping with man's authentic dignity107.

Such a task is not an impossible one. The principle of solidarity, in a wide sense, must inspire the effective search for appropriate in stitutions and mechanisms, whether in the sector of trade, where the laws of healthy competition must be allowed to lead the way, or on the level of a wider and more immediate redistribution of riches and of control over them, in order that the economically developing peoples may be able not only to satisfy their essential needs but also to advance gradually and effectively.

This difficult road of the indispensable transformation of the structures of economic life is one on which it will not be easy to go forward without the intervention of a true conversion of mind, will and heart. The task reguires resolute commitment by individuals and peoples that are free and linked in solidarity. All too often freedom is confused with the instinct for individual or collective interest or with the instinct for combat and domination, whatever be the ideological colours with which they ate for breakfast.
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Old 12-6-2003, 09:14 PM   #3
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On The Axioms & Corollaries Governing Temporal Transforms
by the Chrono Compendium

Space

All matter is composed of four basic elements - lightning/heaven, water, fire, and shadow, which can be produced by mixing the others. These elements can be manipulated biologically through a process called 'magic,' which can be utilized innately or artificially through certain sources of power. Also, further 'elements' can be manufactured by certain combinations of the basic four; these can be witnessed in Dragonian technology. This is known as Aitrus's Principle -- that Dragonian elements are like secondary colors, whereas the basic elements that form reality as primaries.

Dimensions & Time

The Chrono series is composed of an infinite number of dimensions that are all a matter of possibility. Time travel conducted within dimensions and there effects thereof are limited to the parent dimension, except in certain cases. These are supported by the following:

On what we shall limit our concern to, and on the basic reasons for certain dimensions existing:

ZeaLitY wrote:
Relevant Dimensions Theory

When considering the Chronopolis computer's statement -- that in other timelines, Lavos's data (or implications) in spacetime were extremely volatile -- the others can be regarded as fragmentary, incomplete, or otherwise possible but nonexistent and unrelated dimensions; the only we should truly focus on and recognize as existent are those seen from the perception of the Keystone Dimension; if other worlds are to be viewed, then let us go by the Chronopolis statement -- the world is only stabilized by the viewpoint of the one who observes it -- and base our vantagepoint in this dimension, home to the series and for all intents and purposes, complete. This stated, I propose that dimensionally, Home/Another splitting was caused by Kid's time traveling and the gravity of Serge's life/death on the continued existence of reality, and the splitting of Prehistory into the Reptite Dimension and Keystone Dimension was a matter of possibility, as stated by Chronopolis; that the Reptite Dimension is simply the most logical choice by which the planet pulled a counterbalance for Chronopolis from; finally, that the Radical Dreamers Dimension is another matter of possibility and does not directly stem from the Keystone Dimension.

On time traveling being limited to parent dimensions, known as the Singular Worlds Theory:

warmgun wrote:
(The Tesseract's) existence proves that timelines do, in fact, disappear. If timelines disappear, then dimension creation is not an insignificant event. Every change (in time) does not lead to a new dimension. If it did, then the Tesseract would have no use. I believe the time mechanincs in Chrono Trigger are exactly as they appear and aren't the illusion of time travel via dimensional travel. Singular worlds all the way. The Time Devourer was going to destroy all of reality, correct? That was the impression I was under. Under the Singular Worlds theory, there aren't an infinite number of dimensions. So perhaps its not such an absurd task after all.

Note: There are an infinite number of dimensions; however, the Singular Worlds Theory proposes that time traveling does not cause new dimensions with every instance of change.
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Old 12-6-2003, 10:02 PM   #4
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Old 12-6-2003, 10:07 PM   #5
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What is a black hole?
---------------------
Loosely speaking, a black hole is a region of space that has so much mass concentrated in it that there is no way for a nearby object to escape its gravitational pull. Since our best theory of gravity at the moment is Einstein's general theory of relativity, we have to delve into some results of this theory to understand black holes in detail, but let's start of slow, by thinking about gravity under fairly simple circumstances.
Suppose that you are standing on the surface of a planet. You throw a rock straight up into the air. Assuming you don't throw it too hard, it will rise for a while, but eventually the acceleration due to the planet's gravity will make it start to fall down again. If you threw the rock hard enough, though, you could make it escape the planet's gravity entirely. It would keep on rising forever. The speed with which you need to throw the rock in order that it just barely escapes the planet's gravity is called the "escape velocity." As you would expect, the escape velocity depends on the mass of the planet: if the planet is extremely massive, then its gravity is very strong, and the escape velocity is high. A lighter planet would have a smaller escape velocity. The escape velocity also depends on how far you are from the planet's center: the closer you are, the higher the escape velocity. The Earth's escape velocity is 11.2 kilometers per second (about 25,000 m.p.h.), while the Moon's is only 2.4 kilometers per second (about 5300 m.p.h.).

Now imagine an object with such an enormous concentration of mass in such a small radius that its escape velocity was greater than the velocity of light. Then, since nothing can go faster than light, nothing can escape the object's gravitational field. Even a beam of light would be pulled back by gravity and would be unable to escape.

The idea of a mass concentration so dense that even light would be trapped goes all the way back to Laplace in the 18th century. Almost immediately after Einstein developed general relativity, Karl Schwarzschild discovered a mathematical solution to the equations of the theory that described such an object. It was only much later, with the work of such people as Oppenheimer, Volkoff, and Snyder in the 1930's, that people thought seriously about the possibility that such objects might actually exist in the Universe. (Yes, this is the same Oppenheimer who ran the Manhattan Project.) These researchers showed that when a sufficiently massive star runs out of fuel, it is unable to support itself against its own gravitational pull, and it should collapse into a black hole.

In general relativity, gravity is a manifestation of the curvature of spacetime. Massive objects distort space and time, so that the usual rules of geometry don't apply anymore. Near a black hole, this distortion of space is extremely severe and causes black holes to have some very strange properties. In particular, a black hole has something called an 'event horizon.' This is a spherical surface that marks the boundary of the black hole. You can pass in through the horizon, but you can't get back out. In fact, once you've crossed the horizon, you're doomed to move inexorably closer and closer to the 'singularity' at the center of the black hole.

You can think of the horizon as the place where the escape velocity equals the velocity of light. Outside of the horizon, the escape velocity is less than the speed of light, so if you fire your rockets hard enough, you can give yourself enough energy to get away. But if you find yourself inside the horizon, then no matter how powerful your rockets are, you can't escape.

The horizon has some very strange geometrical properties. To an observer who is sitting still somewhere far away from the black hole, the horizon seems to be a nice, static, unmoving spherical surface. But once you get close to the horizon, you realize that it has a very large velocity. In fact, it is moving outward at the speed of light! That explains why it is easy to cross the horizon in the inward direction, but impossible to get back out. Since the horizon is moving out at the speed of light, in order to escape back across it, you would have to travel faster than light. You can't go faster than light, and so you can't escape from the black hole.

(If all of this sounds very strange, don't worry. It is strange. The horizon is in a certain sense sitting still, but in another sense it is flying out at the speed of light. It's a bit like Alice in "Through the Looking-Glass": she has to run as fast as she can just to stay in one place.)

Once you're inside of the horizon, spacetime is distorted so much that the coordinates describing radial distance and time switch roles. That is, "r", the coordinate that describes how far away you are from the center, is a timelike coordinate, and "t" is a spacelike one. One consequence of this is that you can't stop yourself from moving to smaller and smaller values of r, just as under ordinary circumstances you can't avoid moving towards the future (that is, towards larger and larger values of t). Eventually, you're bound to hit the singularity at r = 0. You might try to avoid it by firing your rockets, but it's futile: no matter which direction you run, you can't avoid your future. Trying to avoid the center of a black hole once you've crossed the horizon is just like trying to avoid next Thursday.

Incidentally, the name 'black hole' was invented by John Archibald Wheeler, and seems to have stuck because it was much catchier than previous names. Before Wheeler came along, these objects were often referred to as 'frozen stars.' I'll explain why below.

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How big is a black hole?
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There are at least two different ways to describe how big something is. We can say how much mass it has, or we can say how much space it takes up. Let's talk first about the masses of black holes.

There is no limit in principle to how much or how little mass a black hole can have. Any amount of mass at all can in principle be made to form a black hole if you compress it to a high enough density. We suspect that most of the black holes that are actually out there were produced in the deaths of massive stars, and so we expect those black holes to weigh about as much as a massive star. A typical mass for such a stellar black hole would be about 10 times the mass of the Sun, or about 10^{31} kilograms. (Here I'm using scientific notation: 10^{31} means a 1 with 31 zeroes after it, or 10,000,000,000,000,000,000,000,000,000,000.) Astronomers also suspect that many galaxies harbor extremely massive black holes at their centers. These are thought to weigh about a million times as much as the Sun, or 10^{36} kilograms.

The more massive a black hole is, the more space it takes up. In fact, the Schwarzschild radius (which means the radius of the horizon) and the mass are directly proportional to one another: if one black hole weighs ten times as much as another, its radius is ten times as large. A black hole with a mass equal to that of the Sun would have a radius of 3 kilometers. So a typical 10-solar-mass black hole would have a radius of 30 kilometers, and a million-solar-mass black hole at the center of a galaxy would have a radius of 3 million kilometers. Three million kilometers may sound like a lot, but it's actually not so big by astronomical standards. The Sun, for example, has a radius of about 700,000 kilometers, and so that supermassive black hole has a radius only about four times bigger than the Sun.

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What would happen to me if I fell into a black hole?
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Let's suppose that you get into your spaceship and point it straight towards the million-solar-mass black hole in the center of our galaxy. (Actually, there's some debate about whether our galaxy contains a central black hole, but let's assume it does for the moment.) Starting from a long way away from the black hole, you just turn off your rockets and coast in. What happens?

At first, you don't feel any gravitational forces at all. Since you're in free fall, every part of your body and your spaceship is being pulled in the same way, and so you feel weightless. (This is exactly the same thing that happens to astronauts in Earth orbit: even though both astronauts and space shuttle are being pulled by the Earth's gravity, they don't feel any gravitational force because everything is being pulled in exactly the same way.) As you get closer and closer to the center of the hole, though, you start to feel "tidal" gravitational forces. Imagine that your feet are closer to the center than your head. The gravitational pull gets stronger as you get closer to the center of the hole, so your feet feel a stronger pull than your head does. As a result you feel "stretched." (This force is called a tidal force because it is exactly like the forces that cause tides on earth.) These tidal forces get more and more intense as you get closer to the center, and eventually they will rip you apart.

For a very large black hole like the one you're falling into, the tidal forces are not really noticeable until you get within about 600,000 kilometers of the center. Note that this is after you've crossed the horizon. If you were falling into a smaller black hole, say one that weighed as much as the Sun, tidal forces would start to make you quite uncomfortable when you were about 6000 kilometers away from the center, and you would have been torn apart by them long before you crossed the horizon. (That's why we decided to let you jump into a big black hole instead of a small one: we wanted you to survive at least until you got inside.)

What do you see as you are falling in? Surprisingly, you don't necessarily see anything particularly interesting. Images of faraway objects may be distorted in strange ways, since the black hole's gravity bends light, but that's about it. In particular, nothing special happens at the moment when you cross the horizon. Even after you've crossed the horizon, you can still see things on the outside: after all, the light from the things on the outside can still reach you. No one on the outside can see you, of course, since the light from you can't escape past the horizon.

How long does the whole process take? Well, of course, it depends on how far away you start from. Let's say you start at rest from a point whose distance from the singularity is ten times the black hole's radius. Then for a million-solar-mass black hole, it takes you about 8 minutes to reach the horizon. Once you've gotten that far, it takes you only another seven seconds to hit the singularity. By the way, this time scales with the size of the black hole, so if you'd jumped into a smaller black hole, your time of death would be that much sooner.

Once you've crossed the horizon, in your remaining seven seconds, you might panic and start to fire your rockets in a desperate attempt to avoid the singularity. Unfortunately, it's hopeless, since the singularity lies in your future, and there's no way to avoid your future. In fact, the harder you fire your rockets, the sooner you hit the singularity. It's best just to sit back and enjoy the ride.

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My friend Penelope is sitting still at a safe distance, watching me fall into the black hole. What does she see?
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Penelope sees things quite differently from you. As you get closer and closer to the horizon, she sees you move more and more slowly. In fact, no matter how long she waits, she will never quite see you reach the horizon.

In fact, more or less the same thing can be said about the material that formed the black hole in the first place. Suppose that the black hole formed from a collapsing star. As the material that is to form the black hole collapses, Penelope sees it get smaller and smaller, approaching but never quite reaching its Schwarzschild radius. This is why black holes were originally called frozen stars: because they seem to 'freeze' at a size just slightly bigger than the Schwarzschild radius.

Why does she see things this way? The best way to think about it is that it's really just an optical illusion. It doesn't really take an infinite amount of time for the black hole to form, and it doesn't really take an infinite amount of time for you to cross the horizon. (If you don't believe me, just try jumping in! You'll be across the horizon in eight minutes, and crushed to death mere seconds later.) As you get closer and closer to the horizon, the light that you're emitting takes longer and longer to climb back out to reach Penelope. In fact, the radiation you emit right as you cross the horizon will hover right there at the horizon forever and never reach her. You've long since passed through the horizon, but the light signal telling her that won't reach her for an infinitely long time.

There is another way to look at this whole business. In a sense, time really does pass more slowly near the horizon than it does far away. Suppose you take your spaceship and ride down to a point just outside the horizon, and then just hover there for a while (burning enormous amounts of fuel to keep yourself from falling in). Then you fly back out and rejoin Penelope. You will find that she has aged much more than you during the whole process; time passed more slowly for you than it did for her.

So which of these two explanation (the optical-illusion one or the time-slowing-down one) is really right? The answer depends on what system of coordinates you use to describe the black hole. According to the usual system of coordinates, called "Schwarzschild coordinates," you cross the horizon when the time coordinate t is infinity. So in these coordinates it really does take you infinite time to cross the horizon. But the reason for that is that Schwarzschild coordinates provide a highly distorted view of what's going on near the horizon. In fact, right at the horizon the coordinates are infinitely distorted (or, to use the standard terminology, "singular"). If you choose to use coordinates that are not singular near the horizon, then you find that the time when you cross the horizon is indeed finite, but the time when Penelope sees you cross the horizon is infinite. It took the radiation an infinite amount of time to reach her. In fact, though, you're allowed to use either coordinate system, and so both explanations are valid. They're just different ways of saying the same thing.

In practice, you will actually become invisible to Penelope before too much time has passed. For one thing, light is "redshifted" to longer wavelengths as it rises away from the black hole. So if you are emitting visible light at some particular wavelength, Penelope will see light at some longer wavelength. The wavelengths get longer and longer as you get closer and closer to the horizon. Eventually, it won't be visible light at all: it will be infrared radiation, then radio waves. At some point the wavelengths will be so long that she'll be unable to observe them. Furthermore, remember that light is emitted in individual packets called photons. Suppose you are emitting photons as you fall past the horizon. At some point, you will emit your last photon before you cross the horizon. That photon will reach Penelope at some finite time -- typically less than an hour for that million-solar-mass black hole -- and after that she'll never be able to see you again. (After all, none of the photons you emit *after* you cross the horizon will ever get to her.)

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If a black hole existed, would it suck up all the matter in the Universe?
---------------------------------------------------------------
Heck, no. A black hole has a "horizon," which means a region from which you can't escape. If you cross the horizon, you're doomed to eventually hit the singularity. But as long as you stay outside of the horizon, you can avoid getting sucked in. In fact, to someone well outside of the horizon, the gravitational field surrounding a black hole is no different from the field surrounding any other object of the same mass. In other words, a one-solar-mass black hole is no better than any other one-solar-mass object (such as, for example, the Sun) at "sucking in" distant objects.

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What if the Sun became a black hole?
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Well, first, let me assure you that the Sun has no intention of doing any such thing. Only stars that weigh considerably more than the Sun end their lives as black holes. The Sun is going to stay roughly the way it is for another five billion years or so. Then it will go through a brief phase as a red giant star, during which time it will expand to engulf the planets Mercury and Venus, and make life quite uncomfortable on Earth (oceans boiling, atmosphere escaping, that sort of thing). After that, the Sun will end its life by becoming a boring white dwarf star. If I were you, I'd make plans to move somewhere far away before any of this happens. I also wouldn't buy any of those 8-billion-year government bonds.

But I digress. What if the Sun *did* become a black hole for some reason? The main effect is that it would get very dark and very cold around here. The Earth and the other planets would not get sucked into the black hole; they would keep on orbiting in exactly the same paths they follow right now. Why? Because the horizon of this black hole would be very small -- only about 3 kilometers -- and as we observed above, as long as you stay well outside the horizon, a black hole's gravity is no stronger than that of any other object of the same mass.

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Is there any evidence that black holes exist?
---------------------------------------------
Yes. You can't see a black hole directly, of course, since light can't get past the horizon. That means that we have to rely on indirect evidence that black holes exist.

Suppose you have found a region of space where you think there might be a black hole. How can you check whether there is one or not? The first thing you'd like to do is measure how much mass there is in that region. If you've found a large mass concentrated in a small volume, and if the mass is dark, then it's a good guess that there's a black hole there. There are two kinds of systems in which astronomers have found such compact, massive, dark objects: the centers of galaxies (including perhaps our own Milky Way Galaxy), and X-ray-emitting binary systems in our own Galaxy.

According to a recent review by Kormendy and Richstone (to appear in the 1995 edition of "Annual Reviews of Astronomy and Astrophysics"), eight galaxies have been observed to contain such massive dark objects in their centers. The masses of the cores of these galaxies range from one million to several billion times the mass of the Sun. The mass is measured by observing the speed with which stars and gas orbit around the center of the galaxy: the faster the orbital speeds, the stronger the gravitational force required to hold the stars and gas in their orbits. (This is the most common way to measure masses in astronomy. For example, we measure the mass of the Sun by observing how fast the planets orbit it, and we measure the amount of dark matter in galaxies by measuring how fast things orbit at the edge of the galaxy.)

These massive dark objects in galactic centers are thought to be black holes for at least two reasons. First, it is hard to think of anything else they could be: they are too dense and dark to be stars or clusters of stars. Second, the only promising theory to explain the enigmatic objects known as quasars and active galaxies postulates that such galaxies have supermassive black holes at their cores. If this theory is correct, then a large fraction of galaxies -- all the ones that are now or used to be active galaxies -- must have supermassive black holes at the center. Taken together, these arguments strongly suggest that the cores of these galaxies contain black holes, but they do not constitute absolute proof.

Two very recent discovery has been made that strongly support the hypothesis that these systems do indeed contain black holes. First, a nearby active galaxy was found to have a "water maser" system (a very powerful source of microwave radiation) near its nucleus. Using the technique of very-long-baseline interferometry, a group of researchers was able to map the velocity distribution of the gas with very fine resolution. In fact, they were able to measure the velocity within less than half a light-year of the center of the galaxy. From this measurement they can conclude that the massive object at the center of this galaxy is less than half a light-year in radius. It is hard to imagine anything other than a black hole that could have so much mass concentrated in such a small volume. (This result was reported by Miyoshi et al. in the 12 January 1995 issue of Nature, vol. 373, p. 127.)

A second discovery provides even more compelling evidence. X-ray astronomers have detected a spectral line from one galactic nucleus that indicates the presence of atoms near the nucleus that are moving extremely fast (about 1/3 the speed of light). Furthermore, the radiation from these atoms has been redshifted in just the manner one would expect for radiation coming from near the horizon of a black hole. These observations would be very difficult to explain in any other way besides a black hole, and if they are verified, then the hypothesis that some galaxies contain supermassive black holes at their centers would be fairly secure. (This result was reported in the 22 June 1995 issue of Nature, vol. 375, p. 659, by Tanaka et al.)

A completely different class of black-hole candidates may be found in our own Galaxy. These are much lighter, stellar-mass black holes, which are thought to form when a massive star ends its life in a supernova explosion. If such a stellar black hole were to be off somewhere by itself, we wouldn't have much hope of finding it. However, many stars come in binary systems -- pairs of stars in orbit around each other. If one of the stars in such a binary system becomes a black hole, we might be able to detect it. In particular, in some binary systems containing a compact object such as a black hole, matter is sucked off of the other object and forms an "accretion disk" of stuff swirling into the black hole. The matter in the accretion disk gets very hot as it falls closer and closer to the black hole, and it emits copious amounts of radiation, mostly in the X-ray part of the spectrum. Many such "X-ray binary systems" are known, and some of them are thought to be likely black-hole candidates.

Suppose you've found an X-ray binary system. How can you tell whether the unseen compact object is a black hole? Well, one thing you'd certainly like to do is to estimate its mass. By measuring the orbital speed of visible star (together with a few other things), you can figure out the mass of the invisible companion. (The technique is quite similar to the one we described above for supermassive black holes in galactic centers: the faster the star is moving, the stronger the gravitational force required to keep it in place, and so the more massive the invisible companion.) If the mass of the compact object is found to be very large very large, then there is no kind of object we know about that it could be other than a black hole. (An ordinary star of that mass would be visible. A stellar remnant such as a neutron star would be unable to support itself against gravity, and would collapse to a black hole.) The combination of such mass estimates and detailed studies of the radiation from the accretion disk can supply powerful circumstantial evidence that the object in question is indeed a black hole.

Many of these "X-ray binary" systems are known, and in some cases the evidence in support of the black-hole hypothesis is quite strong. In a review article in the 1992 issue of Annual Reviews of Astronomy and Astrophysics, Anne Cowley summarized the situation by saying that there were three such systems known (two in our galaxy and one in the nearby Large Magellanic Cloud) for which very strong evidence exists that the mass of the invisible object is too large to be anything but a black hole. There are many more such objects that are thought to be likely black holes on the basis of slightly less evidence. Furthermore, this field of research has been very active since 1992, and the number of strong candidates by now is larger than three.

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How do black holes evaporate?
-----------------------------
This is a tough one. Back in the 1970's, Stephen Hawking came up with theoretical arguments showing that black holes are not really entirely black: due to quantum-mechanical effects, they emit radiation. The energy that produces the radiation comes from the mass of the black hole. Consequently, the black hole gradually shrinks. It turns out that the rate of radiation increases as the mass decreases, so the black hole continues to radiate more and more intensely and to shrink more and more rapidly until it presumably vanishes entirely.

Actually, nobody is really sure what happens at the last stages of black hole evaporation: some researchers think that a tiny, stable remnant is left behind. Our current theories simply aren't good enough to let us tell for sure one way or the other. As long as I'm disclaiming, let me add that the entire subject of black hole evaporation is extremely speculative. It involves figuring out how to perform quantum-mechanical (or rather quantum-field-theoretic) calculations in curved spacetime, which is a very difficult task, and which gives results that are essentially impossible to test with experiments. Physicists *think* that we have the correct theories to make predictions about black hole evaporation, but without experimental tests it's impossible to be sure.

Now why do black holes evaporate? Here's one way to look at it, which is only moderately inaccurate. (I don't think it's possible to do much better than this, unless you want to spend a few years learning about quantum field theory in curved space.) One of the consequences of the uncertainty principle of quantum mechanics is that it's possible for the law of energy conservation to be violated, but only for very short durations. The Universe is able to produce mass and energy out of nowhere, but only if that mass and energy disappear again very quickly. One particular way in which this strange phenomenon manifests itself goes by the name of vacuum fluctuations. Pairs consisting of a particle and antiparticle can appear out of nowhere, exist for a very short time, and then annihilate each other. Energy conservation is violated when the particles are created, but all of that energy is restored when they annihilate again. As weird as all of this sounds, we have actually confirmed experimentally that these vacuum fluctuations are real.

Now, suppose one of these vacuum fluctuations happens near the horizon of a black hole. It may happen that one of the two particles falls across the horizon, while the other one escapes. The one that escapes carries energy away from the black hole and may be detected by some observer far away. To that observer, it will look like the black hole has just emitted a particle. This process happens repeatedly, and the observer sees a continuous stream of radiation from the black hole.

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Won't the black hole have evaporated out from under me before I reach it?
---------------------------------------------------------------------
We've observed that, from the point of view of your friend Penelope who remains safely outside of the black hole, it takes you an infinite amount of time to cross the horizon. We've also observed that black holes evaporate via Hawking radiation in a finite amount of time. So by the time you reach the horizon, the black hole will be gone, right?

Wrong. When we said that Penelope would see it take forever for you to cross the horizon, we were imagining a non-evaporating black hole. If the black hole is evaporating, that changes things. Your friend will see you cross the horizon at the exact same moment she sees the black hole evaporate. Let me try to describe why this is true.

Remember what we said before: Penelope is the victim of an optical illusion. The light that you emit when you're very near the horizon (but still on the outside) takes a very long time to climb out and reach her. If the black hole lasts forever, then the light may take arbitrarily long to get out, and that's why she doesn't see you cross the horizon for a very long (even an infinite) time. But once the black hole has evaporated, there's nothing to stop the light that carries the news that you're about to cross the horizon from reaching her. In fact, it reaches her at the same moment as that last burst of Hawking radiation. Of course, none of that will matter to you: you've long since crossed the horizon and been crushed at the singularity. Sorry about that, but you should have thought about it before you jumped in.

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What is a white hole?
---------------------
The equations of general relativity have an interesting mathematical property: they are symmetric in time. That means that you can take any solution to the equations and imagine that time flows backwards rather than forwards, and you'll get another valid solution to the equations. If you apply this rule to the solution that describes black holes, you get an object known as a white hole. Since a black hole is a region of space from which nothing can escape, the time-reversed version of a black hole is a region of space into which nothing can fall. In fact, just as a black hole can only suck things in, a white hole can only spit things out.

White holes are a perfectly valid mathematical solution to the equations of general relativity, but that doesn't mean that they actually exist in nature. In fact, they almost certainly do not exist, since there's no way to produce one. (Producing a white hole is just as impossible as destroying a black hole, since the two processes are time-reversals of each other.)

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What is a wormhole?
-------------------
So far, we have only considered ordinary "vanilla" black holes. Specifically, we have been talking all along about black holes that are not rotating and have no electric charge. If we consider black holes that rotate and/or have charge, things get more complicated. In particular, it is possible to fall into such a black hole and not hit the singularity. In effect, the interior of a charged or rotating black hole can "join up" with a corresponding white hole in such a way that you can fall into the black hole and pop out of the white hole. This combination of black and white holes is called a wormhole.

The white hole may be somewhere very far away from the black hole; indeed, it may even be in a "different Universe" -- that is, a region of spacetime that, aside from the wormhole itself, is completely disconnected from our own region. A conveniently-located wormhole would therefore provide a convenient and rapid way to travel very large distances, or even to travel to another Universe. Maybe the exit to the wormhole would lie in the past, so that you could travel back in time by going through. All in all, they sound pretty cool.

But before you apply for that research grant to go search for them, there are a couple of things you should know. First of all, wormholes almost certainly do not exist. As we said above in the section on white holes, just because something is a valid mathematical solution to the equations doesn't mean that it actually exists in nature. In particular, black holes that form from the collapse of ordinary matter (which includes all of the black holes that we think exist) do not form wormholes. If you fall into one of those, you're not going to pop out anywhere. You're going to hit a singularity, and that's all there is to it.

Furthermore, even if a wormhole were formed, it is thought that it would not be stable. Even the slightest perturbation (including the perturbation caused by your attempt to travel through it) would cause it to collapse.

Finally, even if wormholes exist and are stable, they are quite unpleasant to travel through. Radiation that pours into the wormhole (from nearby stars, the cosmic microwave background, etc.) gets blueshifted to very high frequencies. As you try to pass through the wormhole, you will get fried by these X-rays and gamma rays.

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Where can I go to learn more about black holes?
-----------------------------------------------
Let me begin by acknowledging that I cribbed some of the above material from the article about black holes in the Frequently Asked Questions list for the Usenet newsgroup sci.physics. The sci.physics FAQ is posted monthly to sci.physics and is also available by anonymous ftp from rtfm.mit.edu (and probably other places). The article about black holes, which is excellent, was written by Matt McIrvin. The FAQ contains other neat things too.

There are lots of books out there about black holes and related matters. Kip Thorne's "Black Holes and Time Warps: Einstein's Outrageous Legacy" is a good one. William Kaufmann's "Black Holes and Warped Spacetime" is also worth reading. R. Wald's "Space, Time, and Gravity" is an exposition of general relativity for non-scientists. I haven't read it myself, but I've heard good things about it.

Both of these books are aimed at readers without much background in physics. If you want more "meat" (i.e., more mathematics), then you probably start with a book on the basics of relativity theory. The best introduction to the subject is "Spacetime Physics" by E.F. Taylor and J.A. Wheeler. (This book is mostly about special relativity, but the last chapter discusses the general theory.) Taylor and Wheeler have been threatening for about two years now to publish a sequel entitled "Scouting Black Holes," which should be quite good if it ever comes out. "Spacetime Physics" does not assume that you know vast amounts of physics, but it does assume that you're willing to work hard at understanding this stuff. It is not light reading, although it is more playful and less intimidating than most physics books.

Finally, if "Spacetime Physics" isn't enough for you, you could try any of several introductions to general relativity. B. Schutz's "A First Course in General Relativity" and W. Rindler's "Essential Relativity" are a couple of possibilities. And for the extremely valiant reader with an excellent background in physics, there's the granddaddy of all books on general relativity, Misner, Thorne, and Wheeler's "Gravitation." R. Wald's book "General Relativity" is at a comparable level to "Gravitation," although the styles of the two books are enormously different. What little I know about black-hole evaporation comes from Wald's book. Let me emphasize that all of these books, and especially the last two, assume that you know quite a lot of physics. They are not for the faint of heart.


oh, and on a side note:


6 REASONS NOT TO MESS WITH A CHILD...

The children were lined up in the cafeteria of a
Catholic elementary school for lunch. At the head of
the table was a large pile of apples. The nun made a
note, and posted on the apple tray: "Take only ONE.
God is watching. Moving further along the lunch line,
at the other end of the table was a large pile of
chocolate chip cookies. A child had written a note,
"Take all you want. God is watching the apples.

A little girl was talking to her teacher about
whales. The teacher said it was physically impossible
for a whale to swallow a human because even though it
was a very large mammal its throat was very small. The
little girl stated that Jonah was swallowed by a
whale. Irritated, the teacher reiterated that a whale
could not swallow a human; it was physically
impossible. The little girl said, "When I get to
heaven I will ask Jonah". The teacher asked, "What if
Jonah went to hell?" The little girl replied, "Then
you ask him".

A Kindergarten teacher was observing her classroom
of children while they were drawing. She would
occasionally walk around to see each child's work. As
she got to one little girl who was working diligently,
she asked what the drawing was. The girl replied, "I'm
drawing God." The teacher paused and said, "But no one
knows what God looks like." Without missing a beat, or
looking up from her drawing, the girl replied, "They
will in a minute."

One day a little girl was sitting and watching her
mother do the dishes at the kitchen sink. She suddenly
noticed that her mother has several strands of white
hair sticking out in contrast on her brunette head.
She looked at her mother and inquisitively asked, "Why
are some of your hairs white, Mom?" Her mother
replied, "Well, every time that you do something wrong
and make me cry or unhappy, one of my hairs turns
white." The little girl thought about this revelation
for a while and then said, "Momma, how come ALL of
grandma's hairs are white?"

The children had all been photographed, and the
teacher was trying to persuade them each to buy a copy
of the group picture. "Just think how nice it will be
to look at it when you are all grown up and say,
'There's Jennifer, she's a lawyer,' or 'That's
Michael, He's a doctor.' A small voice at the back of
the room rang out, "And there's the teacher, She's
dead."

A teacher was giving a lesson on the circulation of
the blood. Trying to make the matter clearer, she
said, "Now, class, if I stood on my head, the blood,
as you know, would run into it, and I would turn red
in the face.." "Yes," the class said. "Then why is it
that while I am standing upright in the ordinary
position the blood doesn't run into my feet?" A little
fellow shouted, "Cause your feet ain't empty."
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Old 12-6-2003, 10:16 PM   #6
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The sudden change in pitch of a car horn as a car passes by (source motion) or in the pitch of a boom box on the sidewalk as you drive by in your car (observer motion) was first explained in 1842 by Christian Doppler. His Doppler Effect is the shift in frequency and wavelength of waves which results from a source moving with respect to the medium, a receiver moving with respect to the medium, or even a moving medium.

The perceived frequency (f ´) is related to the actual frequency (f0) and the relative speeds of the source (vs), observer (vo), and the speed (v) of waves in the medium by



The choice of using the plus (+) or minus (-) sign is made according to the convention that if the source and observer are moving towards each other the perceived frequency (f ´) is higher than the actual frequency (f0). Likewise, if the source and observer are moving away from each other the perceived frequency (f ´) is lower than the actual frequency (f0).
Although first discovered for sound waves, the Doppler effect holds true for all types of waves including light (and other electromagnetic waves). The Doppler effect for light waves is usually described in terms of colors rather than frequency. A red shift occurs when the source and observer are moving away from eachother, and a blue shift occurs when the source and observer are moving towards eachother. The red shift of light from remote galaxies is proof that the universe is expanding.

The animations below will illustrate this phenomena for a moving source and stationary observer.


--------------------------------------------------------------------------------

Stationary Sound Source
The movie at left shows a stationary sound source. Sound waves are produced at a constant frequency f0, and the wavefronts propagate symmetrically away from the source at a constant speed v, which is the speed of sound in the medium. The distance between wavefronts is the wavelength. All observers will hear the same frequency, which will be equal to the actual frequency of the source.
For a movie showing how circular waves can be created (in terms of particle motion and wave motion) go here.




--------------------------------------------------------------------------------

Source moving with vsource < vsound ( Mach 0.7 )
In the movie at left the same sound source is radiating sound waves at a constant frequency in the same medium. However, now the sound source is moving to the right with a speed vs = 0.7 v (Mach 0.7). The wavefronts are produced with the same frequency as before. However, since the source is moving, the center of each new wavefront is now slightly displaced to the right. As a result, the wavefronts begin to bunch up on the right side (in front of) and spread further apart on the left side (behind) of the source. An observer in front of the source will hear a higher frequency f ´ > f0, and an observer behind the source will hear a lower frequency f ´ < f0.



--------------------------------------------------------------------------------

Source moving with vsource = vsound ( Mach 1 - breaking the sound barrier )
Now the source is moving at the speed of sound in the medium (vs = v, or Mach 1). The speed of sound in air at sea level is about 340 m/s or about 750 mph. The wavefronts in front of the source are now all bunched up at the same point. As a result, an observer in front of the source will detect nothing until the source arrives. The pressure front will be quite intense (a shock wave), due to all the wavefronts adding together, and will not be percieved as a pitch but as a "thump" of sound as the pressure wall passes by. The figure at right shows a bullet travelling at Mach 1.01. You can see the shock wave front just ahead of the bullet.
Jet pilots flying at Mach 1 report that there is a noticeable "wall" or "barrier" which must be penetrated before achieving supersonic speeds. This "wall" is due to the intense pressure front, and flying within this pressure front produces a very turbulent and bouncy ride. Chuck Yeager was the first person to break the sound barrier when he flew faster than the speed of sound in the X-1 rocket-powered aircraft on October 14, 1947. Check out the movie The Right Stuff for more about this significant milestone, and the beginnings of the US space project. The figure at right shows a n F-18 at the exact instant it goes supersonic. Click on the figure to see more information and a MPEG movie of this event.




--------------------------------------------------------------------------------

Source moving with vsource > vsound (Mach 1.4 - supersonic)
The sound source has now broken through the sound speed barrier, and is traveling at 1.4 times the speed of sound (Mach 1.4). Since the source is moving faster than the sound waves it creates, it actually leads the advancing wavefront. The sound source will pass by a stationary observer before the observer actually hears the sound it creates.
As you watch the animation, notice the clear formation of the Mach cone, the angle of which depends on the ratio of source speed to sound speed. It is this intense pressure front on the Mach cone that causes the shock wave known as a sonic boom as a supersonic aircraft passes overhead. The shock wave advances at the speed of sound v, and since it is built up from all of the combined wave fronts, the sound heard by an observer will be quite intense. A supersonic aircraft usually produces two sonic booms, one from the aircraft's nose and the other from its tail, resulting in a double thump. The figure at right shows a bullet travelling at Mach 2.45. The mach cone and shock wavefronts are very noticeable.




The picture at the left shows the shock wave front generated by a T-38 Talon, a twin-engine, high-altitude, supersonic jet trainer (below).

This picture shows a sonic boom created by the THRUST SSC team car as it broke the land speed record (and also broke the sound barrier on land). Click on the image to download a larger version of the image.














Every so often, just the right combination of conditions and events occur to create an unbelievable event -- in this case an F/A-18 Hornet passing through the sound barrier. Not only were the water vapor, density and temperature just right, but there just happened to be a camera in the vicinity to capture the moment. Navy Ensign John Gay made this phenomenal photograph on July 7, 1999 while aboard the carrier USS Constallation as Navy Lt. Ron Candiloro flew by.
The plane is actually in transonic flight, with normal shock waves emanating from behind the canopy and across the wings and fuselage. The condition will last for only an instant, and once supersonic flow exists completely around the aircraft, sharp-angled sonic cones replace the normal shock waves.
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Old 12-6-2003, 10:24 PM   #7
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Moogy has a point.
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Old 12-6-2003, 10:26 PM   #8
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Bah, there's a post limit, it was 217 pages long to .
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Old 12-6-2003, 10:31 PM   #9
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Problem #8 is submitted by Quincy St. James

On our journeys with Emanuel the Duck, he has been a roadster, a party-goer, and a general nuisance. So he has been dropped into the ocean far north of Russia. Little do they know that they had dropped him into a current drifting south towards Russia. According to Emanuel's precise mathematical thinking skills, his position is determined by the equation 3sin(t) = 9tan(y) where y is in feet and t is in seconds. He has also figured out that if he is going to survive the perilous trip to Russia, he needs to be traveling at a speed less than 0.5 ft /sec or crash into the rocky shores. Because he is a fast thinker, he hasn't even begun to drift yet so his position is 0. Calculate his speed at this position.

Will Emanuel survive the gruesome trip?
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Old 12-6-2003, 11:15 PM   #10
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Brain you're gonna get sued for posting that, since they have the 8 million things saying 'you cannot replicate or distribute this FAQ'

Also

Her ecstasy- means so much to me
Even decieving my own blood
Victoria watches and thoughtfully smiles
She?s taking me to my home
Help- he?s my brother, but I love her
I can?t keep away from her touch
Deception, dishonor
It?s calling me back to my home

-Home
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(awesome song, download it!)
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Old 12-6-2003, 11:21 PM   #11
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Soup spoon.
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Old 12-6-2003, 11:23 PM   #12
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Cheese tastes like cheese.
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Old 12-6-2003, 11:43 PM   #13
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Quote:
Brain you're gonna get sued for posting that, since they have the 8 million things saying 'you cannot replicate or distribute this FAQ'
FAQ? What FAQ >_>... <_<...


and.... dimmu borgir owns you.
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Old 12-7-2003, 12:06 AM   #14
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Microsoft Clip Art pictures number in the tens of thousands.
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Old 12-7-2003, 12:08 AM   #15
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Men have penises.
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Old 12-7-2003, 12:11 AM   #16
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Member profiles in the AIM member directory can be seen by all AIM members. Do not post any information you want to keep private.
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Old 12-7-2003, 12:12 AM   #17
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Sedatives aren't fun.
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Old 12-7-2003, 12:22 AM   #18
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Since it is an irrelevant post game, I guess double posting is Irrelevant.

Is this a game of post tag brain?
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Old 12-7-2003, 12:24 AM   #19
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yay for randomness


and yes, yes it is because your the only one posting.
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Old 12-7-2003, 12:26 AM   #20
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Nice.

It is a good thing N00Bs don't us the font size button often. That would make me have to go postal on them.
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