Systematic Political Science


Deriving the Mathematical Structure of (Multidimensional) Monads That Produce Religious Political Thought 

by Dallas F. Bell, Jr. 

Pythagoreans (followers of Pythagoras born c. 570 B.C.) and Galileo Galilei (1564-1642) saw the universe as a language of mathematics.  In model theory, the mathematical structure of the relations between abstract entities is modeled from formal systems.  Systematic Theological Monads (STMs), such as truth etc., have an abstract nature whereas the monads of Physical Natural Law (NLP) are less abstract to some people.  STMs and NLP form an equation within Natural Law of Freewill (NLF) for Boolean and encoding structures. 

Studies prove that babies recognize nouns and verbs at birth.  It is also known that small children do not want to be lied to.  To understand how this hardwired (implying that the hardwire needed to have been created by intellect and with purpose) aspect of human (I.Q. relevant) neurology works, the sentence structure must be analyzed. 

First, there are scholars like Sir Roger Penrose (b. 1931), author and professor at the University of Oxford, that believe that quantum mechanics may help explain the human consciousness in our universe which has purpose.  Max Tegmark (b. 1967), author and professor at the Massachusetts Institute of Technology, disagrees with Penrose's theory due to quantum decoherence in brain processes.  Based on a calculation of neural decoherence rates that are much shorter than relevant dynamic time scales, both for regular neuron firing and for kink-like polarization excitations in microtubes.   

(In an email exchange between Max Tegmark and Dallas F. Bell Jr. in August, 2009, Tegmark expanded on his beliefs as seen in the following remarks.)  Tegmark contends that math, such as the integers of 1, 2, 3 and their operators of addition etc., is not an abstraction of intellect with linguistic communicative purpose nor holds information, but like DNA would not be an informational entity.  (The following is an excerpt from an email exchange between Günther Greindl, a protégé of Tegmark and lecturer at the University of Vienna, and Dallas F. Bell Jr. during August, 2009.)  Regarding the existence of information, Günther Greindl would clarify that computation, in calculations or DNA controlled neurological networks in human brains, can be viewed as a causally effective process if the two participants are equivalent.  

Nouns (the subject of a sentence) are something and verbs (the sentence predicate) are movement by tense or time for the past, the present or the future.  Then, the STM of truth is equal to the NLP of something and movement by time.  If the noun and verb tense do not relate to reality, an untruth or lie (a violation of that NLF) is perceived.  For example, parents tell their child that when they return from the store the child will be given candy.  The child perceived truth = parents giving candy when they return from the store.  If the parents do not give candy to the child when they return from the store, the child realizes the unequal equation STM ≠ NLP and so perceives the violation of the NLF of being lied to. 

From the basic truth equation of STM = NLP and so NLF, other equations logically follow in a child's reasoning process.  If the equation of untruth is perceived then so is the misuse of the language structure (violation of that NLF) perceived to be unjust, another STM.  Injustice creates the STM of mistrust and requires punitive and retributive action.  That punitive action causes a need for the STMs of mercy and forgiveness.  Epistemologically, in correct logic, violations of STMs (e.g. lying etc.) are considered evil and compliance with STMs (e.g. not lying) are considered good. 

The afterlife, following inevitable death, would next need to be considered with the good doers going to heaven with angels and the doers of evil going to hell with demons.  Since all people are finite, all people at some point will do evil and need to be atoned to be restored to good.  Only an infinite Being of grace could restore good from a state of holiness or perfectly eternal good.  Such a Being, the person humans need to communicate or pray* to, would need to have pre-existed all finite creation in the universe and beyond.  That Being would be the Creator of all that has existed or will ever eschatologically exist.  That complex Being would need to justly reveal Himself to mankind and provide the acceptable process for atonement, eschatology, etc.  Biblical scripture has historically proven (with the STM, NLP, and NLF equations) to be the only valid source of immutable truth. 

The infinite Creator or God is accepted by faith as the authority for human relationships with nature, other humans, and with God.  From the God of hope's perfectionism, His attributes or STMs of love, justice that requires punishment etc. can be understood.  If that true theology is rejected another authority or lesser god(s) must be accepted by faith as the STM source for what is to be considered evil and good.  This reasoning ability is innate and so is extra-natural from the infinite God.  Lesser gods would not have the ability nor the infiniteness to be trustworthy. 

It is known that unholy things exist and so creation must be separate from the holy God.  As separate from God, creation must then have the ability or freewill to reject His holiness--sin.  People that reject God, sinners, would be unjust and unrighteous or evil.  Their violations of NLF verified by their unequal equations of STMs and NLP make them untrustworthy. 

Rejection of equal equations cause stress from the departure of the logical feedback from reality.  That internal cognitive dissonance must be dealt with by sinners by passively attempting to avoid truth or justifying their untrue position by feeling that no one else knows their true beliefs or by actively trying to silence evidence of truth or by hiding behind false religions and rituals.  The clarity of equal equations can be seen by the quick detection of lies on either audio or visual means, such as radio and visual means (e.g. printed material etc.), and the obfuscation of lies in combination of audio and visual means, such as television etc. 

Individual behavior is bounded by abstract STMs and NLP, and NLF in the pursuit of common individual needs.  People that accept scripture for truth attempt to be just and good are called Protestant Christians.  Their beliefs produce societal behavior for their Protestant Political Thought that can produce First World nations.  Their behavior was recorded in the second century observations in "Mathetes to Diognetus" (Chapter V) as surpassing the laws by their lives.  People that reject scripture, in whole or in part, as truth are considered scripturally and by unequal equations to be unjust and evil.  They develop varying forms of individual and societal behavior that are in Religious Political Thought which create Second or Third World nations. 

The seemingly better health by people that act on their theology (observed as religion) than people that reject their logical software (STM, NLP, and NLF), may indicate an equivalent type of innate neurological hardwiring as recognized with language by cognitive scientists.  Harold G. Koenig, professor of psychiatry and behavioral science at Duke University Medical Center, says that there is not published data to date, but there is some suggestion that religiousness may have a genetic basis, or at least capacity to have spiritual experiences. Koenig's 2008 book titled "Medicine, Religion, and Health: Where Science and Spirituality Meet" discusses the details that surround this issue.  (The comments by H.G. Koenig are excerpted from an email exchange with Dallas F. Bell Jr. in August, 2009.

Each religion has followers that are either orthodox or has followers that reject some of their religious teaching and are non-orthodox.  For example, Judaism has Orthodox Jews and also has non-Orthodox Jews.  Orthodox Judaism produces Jewish Political Thought but non-Orthodox Judaism has no precise agreement of truth and produces Non-Orthodox Political Thought, which is an aspect of all Liberal Political Thought. 

Differing groups within Religious Political Thought cannot sustain a peaceful co-existence.  The STM of justice would be unequal with NLP that produce violations of NLF, such as stealing by taxation etc.  The STM of mercy would be unequal with NLP thereby producing violations of NLF, such as murder by abortions etc.  Other conflicting STMs could be forgiveness and vengeance.  The NLF of vengeance is not within finite man's ability, but is the realm of the omnipotent and omniscient God of perfect grace and justice (Deut. 32:35-36; Ezek. 25:12-17; Heb. 10:30-31).  No God means no sustained peace (Jesus, John 14:27; Holy Spirit, Gal. 5:22; God, Phil. 4:7). 

Integrating the multidimensional monads of STMs, NLP, and NLF provides the mathematical structure for the relationships in all anthropocentric realms.  This is why theology is called the queen of science.  The metaphysical has been explored by theologians long before scientists saw the needed connection.  Today scientists are rethinking their arbitrary boundary for knowledge as both physically observable and physically repeatable because there is a whole multiverse (a reference to the set of all realms or universes that exist, academically explored by theologians for millennia and more recently being explored by non-theologians such as Tegmarkians) to be understood in truth (the basis of the interpolated theory of everything).  To paraphrase Gamaliel in 30 A.D., if a work is not true it can not stand, but if a work is true it can not be defeated (Acts 5:34-39). 

(* It is believed that hospital patients that pray heal faster and live longer than patients that do not pray.  The following references, in chronological order, are a sample of studies that indicate the hardwired relationship between health and religion: 

Tully J., Viner R.M., Coen P.G., Stuart J.M., Zambon M., Peckham C., Booth C., Klein N., Kaczmarski E., Booy R. 2006. Risk and Protective Factors for Meningococcal Disease in Adolescents: Matched Cohort Study. BMJ 332: 445-450.

O'Connor P.J., N.P. Pronk, A. Tan, and R.R. Whitebird. 2005. Characteristics of adults who use prayer as an alternative therapy. Am. J. Health Promot. 19: 369-375.

Krucoff, M.W., et al. 2005. Music, imagery, touch, and prayer as adjuncts to interventional cardiac care: the Monitoring and Actualisation of Noetic Trainings (MANTRA) II randomised study. Lancet 366: 211-217.

D'Souza, R.F. and A. Rodrigo. 2004. Spiritually augmented cognitive behavioural therapy. Australas Psychiatry 12: 148-152.

Palmer, R.F., D. Katerndahl, and J. Morgan-Kidd. 2004. A Randomized Trial of the Effects of Remote Intercessory Prayer: Interactions with Personal Beliefs on Problem-Specific Outcomes and Functional Status. J. Alt. Compl. Med. 10: 438-448.

Pargament, K.I., H.G. Koenig, N. Tarakeshwar, J. Hahn. 2001. Religious Struggle as a Predictor of Mortality Among Medically Ill Elderly Patients: A 2-Year Longitudinal Study. Arch. Intern Med. 161: 1881-1885.

H.M. Helm, J.C. Hays, E.P. Flint, H.G. Koenig and D.G. Blazer. 2000. Does Private Religious Activity Prolong Survival? A Six-Year Follow-up Study of 3,851 Older Adults. The Journals of Gerontology Series A: Biological Sciences and Medical Sciences 55: M400-M405.

Koenig, H.G., Hays, J.C., Larson, D.B., et al. 1999. Does religious attendance prolong survival? A six-year follow-up study of 3,968 older adults. J Gerontol Med Sci. 54: M370-M376.

Hummer, R.A., Rogers, R.G., Nam, C.B., Ellison, C.G., 1999. Religious involvement and U.S. adult mortality. Demography 36: 273-285.

Koenig, H.G. 1998. Religious attitudes and practices of hospitalized medically ill older adults. International Journal of Geriatric Psychiatry 13: 213-224.

Koenig H.G, et al. 1998. The relationship between religious activities and blood pressure in older adults. International Journal of Psychiatry in Medicine 28: 189-213.

Koenig, H.G., Pargament, K.I., and Nielsen, J. 1998. Religious coping and health status in medically ill hospitalized older adults. Journal of Nervous and Mental Disease 186: 513-521.

Koenig, H.G., et al. 1998. Use of health services by hospitalized medically ill depressed elderly patients. American Journal of Psychiatry 155: 871-877.

Koenig, H.G., and Larson, D.B. 1998. Use of hospital services, religious attendance, and religious affiliation. Southern Medical Journal 91: 925-932.

Koenig, H.G., et al. 1998. The relationship between religious activities and cigarette smoking in older adults. Journal of Gerontology A Biol Sci Med Sci 53: M426-434.

Oman, D., and Reed, D. 1998. Religion and mortality among the community-dwelling elderly. American Journal of Public Health 88: 1469-1475.

Idler, E.L., and Kasl, S.V. 1997. Religion among disabled and nondisabled persons II: attendance at religious services as a predictor of the course of disability. Journal of Gerontology 52: S306-S316.

Koenig H.G., et al. 1997. Attendance at religious services, interleukin-6, and other biological parameters of immune function in older adults. International Journal of Psychiatry in Medicine 27: 233-250.

Strawbridge, W.J., et al. 1997. Frequent attendance at religious services and mortality over 28 years. American Journal of Public Health 87: 957-961.

Kark, J.D., G. Shemi, Y. Friedlander, O. Martin, O. Manor and S.H. Blondheim. 1996. Does religious observance promote health? mortality in secular vs religious kibbutzim in Israel. American Journal of Public Health 86: 341-346.

Oxman, T.E., Freeman, D.H., Jr., and Manheimer, E.D. 1995. Lack of social participation or religious strength and comfort as risk factors for death after cardiac surgery in the elderly. Psychosomatic Medicine 57: 5-15.

Propst, L.R., et al. 1992. Comparative efficacy of religious and nonreligious cognitive-behavioral therapy for the treatment of clinical depression in religious individuals. Journal of Consulting and Clinical Psychology 60: 94-103.

Pressman, P., Lyons, J.S., Larson, D.B., and Strain, J.J. 1990. Religious belief, depression, and ambulation status in elderly women with broken hips. American Journal of Psychiatry 147: 758-760.

Zuckerman D.M., Kasl S.V., Ostfeld A.M., 1984. Psychosocial predictors of mortality among the elderly poor. Am J Epidemiol. 119: 410-423.

Biblical guidelines for prayer show that the types of prayer are secret (Matt. 6:6), family (Acts 10:2, 30), group (Matt 18:20), and public (1 Cor. 14:14-17).  Prayer can be made standing (Neh. 9:5), kneeling (Ezra 9:5), sitting (1 Chr. 17:16-27), bowing (Ex. 34:8), and with lifted hands (1 Tim. 2:8).  The components of prayer to God are to be adoring (Dan. 4:34-35), confessing (1 John 1:9), of supplication (1 Tim. 2:1-3), of intercession (Jam. 5:15), and giving thanks (Phil. 4:6).  The requirements are to have a pure heart (Ps. 66:18-19), be believing (Matt. 21:22), are in Christ's name (John 14:13), are according to God's will (1 John 5:14), made with a forgiving spirit (Matt. 6:14-15), simple (Matt. 6:5-6), have humility and repentance (Luke 18:10-14), unified with other believers (Matt. 18:19-20), tenacious (Luke 18:1-8), importune (Luke 11:5-8), intense (Matt. 7:7-11), confident (Mark 11:24), pithy (Matt. 6:7), and unceasing (1 Thes. 5:17).  Those prayers will not be acknowledged if made in sin (Ps. 66:18), selfishness (Jam. 4:3), doubt (Jam. 1:5-7), disobedience (Prov. 28:9), inhumanity (Prov. 21:13), and pride (Luke 18:11-14).      

-----------ALL RIGHTS RESERVED © 2009, DALLAS F. BELL, JR.-----------