Tag Archives: space

FFF#16 — SpinLaunch: A potential wonder

Posting every Friday at noon is how I act in solidarity with young climate strikers all over the world who want their elders to save their future. 

Every day my Twitter feed has at least a few people adding this to their #climateaction tweet: “None of this matters until we eradicate the fossil fuel industry!”

Climate action advocates tend to be a testy bunch, like my inspiration, Greta Thunberg. Many of them are so appalled at the foot-draggers who are not reducing emissions NOW they have a lot of negative things to offer to the conversation!

Star forming nebula in small Magellanic Cloud

Keep an eye out for wonder

But people are trying — maybe we should look concentrate on how great they are! After all, Proverbs 17:22 says, “A cheerful heart is good medicine, but a crushed spirit dries up the bones.”

So let’s talk about SpinLaunch. There is a bit of wonder out there in Long Beach. This company has been in the news all month because they had their first test launch out of SpacePort in New Mexico late last year. (Yes, SpacePort  exists).

Space flight is a pollution nightmare and hugely expensive. SpinLaunch is trying to figure out how to use sun power electricity to spin a projectile so fast in their vacuum chamber it can make it out of the atmosphere, pin a satellite into space, and return to Earth for re-use. They have a much greener and cheaper approach. Although space is going to start looking like a beach on Eleuthera pretty soon with all the trash we throw out there. But let’s try to stay positive.

Here is an excited video about SpinLaunch’s accomplishments. They are the first of fifteen technologies these YouTubers applaud:

You can see what CNBC says about SpinLaunch, too. Here are some internet critics dissecting the video. But let’s stay hopeful.

Will this wonder work?

A more even assessment comes from Michael Barnard at CleanTechnica, where they are devoted to catalyzing the clean tech revolution through industry coverage with journalistic integrity.

Barnard doubts SpinLaunch will create a full-size launcher and doubts their idea will be found necessary until space gets more profitable. But we are looking at possibilities here.

In October, SpinLaunch threw a 10-meter projectile over six miles into the sky and retrieved it. They did it using electricity instead of rocket fuel. And they did it in a novel way that might eventually prove useful.

Their “launcher is a giant solid sling inside a vacuum chamber. It has a big counterweight on a short arm at one end, and a long end that holds the payload at the other. Over 90 minutes or so, it uses electricity to bring the rotating arm with the dart on it up to absurd revolutions per second, about 10,000 gravities of centripetal force. Then, at exactly the right microsecond, they let the dart go. It goes up through a tube with a light plastic sheet keeping the vacuum in and air out, and continues upward under its own inertia for 10 kilometers right now.”

The launcher won’t be too useful until it can throw satellites with final stage rockets into orbit. They have not made something that can do that yet. But their idea was interesting enough to warrant $75 million in funding. $38 million of that went to build the sub-scale prototype, which is the biggest vacuum chamber in the world to date. Their successful test opens the ways for more investment (and the Pentagon has been knocking at their door).

Their intention is to craft a sabot — a surrounding aerodynamic shell — which wraps around a thruster, fuel tanks, and payload. Up in orbit, or near orbit, the sabot will pop apart, leaving the simple space vehicle to deliver the payload to its final orbit before it presumably has its own orbit degrade and becomes a brief flash of light in the sky somewhere.

However, there are a lot of challenges to overcome before SpinLaunch might be considered a competitor to SpaceX, not to mention the much easier target, Blue Origin.

Here are several Barnard listed:

  • The small prototype was an amazing piece of engineering. But the much bigger system is a huge risk to fund.
  • The sabot and payload have to be able to survive 10,000G lateral forces, and then the orbital vehicle and payload have to manage the rocket forces when they kick in.
  • The gripping component of the spinning arm has to be able to support the sabot at 10,000Gs and also release it in a microsecond without causing any wobble. That’s an extreme engineering feat.
  • The rotating arm’s moment of inertia is going to change radically and instantly at release. The buildup of velocity takes 90 minutes, so it’s easy to balance, but the release is instant, with a couple of tons of mass at 10,000Gs disappearing at the long end of the arm. Getting the mechanics of that right is another extreme engineering feat.
  • The bottom parts of Earth’s atmosphere are really hard. When the sabot supersonically speeds through them there will be some sonic booms. They won’t be a good neighbor to have. The whole thing might work better on the moon or Mars. But since no one is planning to mine the moon or Mars any time soon, this big idea might sit on the shelf.

Thank God for brilliant people planning green alternatives to the fossil fuel industry, which must be eradicated before Greta’s home town is underwater.

It is Ascension Day

N.T. Wright thinks Ascension Day is important and he suspects you don’t. I think His theology is so seldom-considered that I decided to write out a section of his book Surprised by Hope and let you consider what Luke says happens to Jesus after he rises from the dead.

Jesus ascending into heaven“Many people insist — and I dare say that this is the theology many of my readers have been taught — that the language of Jesus’ “disappearance” is just a way of saying that after his death he became, as it were, spiritually present everywhere, especially with his own followers. This is then often correlated with a nonliteral reading of the resurrection, that is, a denial of its bodily nature: Jesus simply “went to heaven when he died” in a rather special sense that makes him now close to each of us wherever we are. According to this view, Jesus has, as it were, disappeared without remainder. His “spiritual presence” with us is his only identity. In that case, of course, to speak of his second coming is then only a metaphor for his presence, in the same sense, eventually permeating all things.

What happens when people think like this? To answer this, we might ask a further question: why has the ascension been such a difficult and unpopular  doctrine in the modern Western church? The answer is not just that rationalist skepticism mocks it (a possibility that the church has sometimes invited with those glass windows that show Jesus’s feet sticking downward out of a cloud). It is  that the ascension demands that we think  differently  about how the whole cosmos is, so to speak, put together and that we also think differently about the church and about salvation. Both literalism and skepticism operate with what is called a receptacle view of space; theologians who take the ascension seriously insist that it demands what some have called a relational view. Basically, heaven and earth in biblical cosmology are not two different locations within the same continuum of space or matter. They are two different  dimensions  of God’s good creation. And  the point about heaven is twofold. First, heaven relates to earth tangentially  so that the one who is in heaven can be simultaneously anywhere and everywhere on earth; the ascension therefor means that Jesus is available, accessible, without people having to travel to a particular spot on earth to find him. Second, heaven is, as it were, the control room for earth; it is the CEO’s office, the place from which instructions are given. “All authority is given to me,” said Jesus at the end of Matthew’s gospel, “in heaven and on earth.”

The idea of the human Jesus now being in heaven, in his thor­oughly embodied, risen state, comes as a shock to many people,  including many Christians. Sometimes this is because many  people think that Jesus, having been divine, stopped being divine and became human, and then, having been human for a while,  stopped being human and went back to being divine (at least,  that’s what many people think Christians are supposed to believe).  More often it’s because our culture is so used to the Platonic idea that heaven is, by definition, a place of “spiritual,” nonmaterial  reality so that the idea of a solid body being not only present but  also thoroughly at home there seems like a category mistake. The ascension invites us to rethink all this; and, after all, why did we suppose we knew what heaven was? Only because our culture has  suggested things to us. Part of Christian belief is to find out what’s true about Jesus and let that challenge our culture.

This applies in particular to the idea of Jesus being in charge not only in heaven but also on earth, not only in some ultimate future but also in the present. Many will snort the obvious objection: it certainly doesn’t look as though he’s in charge, or if he is, he’s making a proper mess of it. But that misses the point. The early Christians knew the world was still a mess. But they announced, like messen­gers going off on behalf of a global company, that a new CEO had taken charge. They discovered through their own various callings how his new way of running things was to be worked out. It wasn’t a matter (as some people anxiously suppose to this day) of Christians simply taking over and giving orders in a kind of theocracy where the church could simply tell everyone what to do. That has some­ times been tried, of course, and it’s always led to disaster. But nei­ther is it a matter of the church backing off, letting the world go on its sweet way, and worshipping Jesus in a kind of private sphere.

Somehow there is a third option. …We can glimpse it in the book of Acts: the method of the kingdom will match the message of the kingdom.  The kingdom will come as the church, energized by the Spirit, goes out into the world vulnerable, suffering, praising, praying, misunderstood, misjudged, vindicated, celebrating:  always–as  Paul puts it in one of his letters–bearing in the body the dying of Jesus so that the life of Jesus may also be displayed.

What happens when you downplay or ignore the ascension? The answer is that the church expands to fill the vacuum. If Jesus is more or less identical with the church–if, that is, talk about Jesus can be reduced to talk about his presence within his people rather than  his standing  over against them and addressing them from elsewhere as their Lord, then we have created a high road to the worst kind of triumphalism. This indeed is what twentieth-century English  liber­alism always tended toward: by compromising with rationalism and trying to maintain that talk of the ascension is really talk about Je­sus being with us everywhere, the church  effectively presented itself (with its structures and hierarchy, its customs and quirks) instead of presenting Jesus as its Lord and itself as the world’s servant, as Paul puts it. And the other side of triumphalism is of course despair. If you put all your eggs into the church-equals-Jesus basket, what are you left with when, as Paul  says in the same passage, we ourselves are found to be cracked earthenware vessels?

If the church identifies its structures, its leadership, its liturgy, its buildings, or anything else with its Lord–and that’s what happens if you ignore the ascension or turn it into another way of talking about the Spirit–what do you get? You get, on the one hand, what Shakespeare called “the insolence of office” and, on the other hand, the despair of late middle age, as people realize it doesn’t work. (I see this all too frequently among those who bought heavily into the soggy rationalism of the 1950s and 1960s.) Only when we grasp firmly that the church is not Jesus and Jesus is not the church­ when we grasp, in other words, the truth of the ascension, that the one who is indeed present with us by the Spirit is also the Lord who is strangely absent, strangely other, strangely different from us and over against us, the one who tells Mary Magdalene not to cling to him — only then are we rescued from both hollow triumphalism and shallow despair.

Conversely, only when we grasp and celebrate the fact that Je­sus has gone on ahead of us into God’s space, God’s new world, and is both already ruling the rebellious present world as its rightful Lord and also interceding for us at the Father’s right hand–when we grasp and celebrate, in other words, what the ascension tells us about Jesus’s continuing human work in the present–are we rescued from a wrong view of world history and equipped for the task of justice in the present…. We are also, significantly, rescued from the attempts that have been made to create alternative mediators, and in particular an alternative mediatrix, in his place. Get the ascension right, and your view of the church, of the sacraments, and of the mother of Jesus can get back into focus.

You could sum all this up by saying that the doctrine of the trinity, which is making quite a come back in current theology, is essential if we are to tell the truth not only about God, and more particularly about Jesus, but also about ourselves. The Trinity is precisely a way of recognizing and celebrating the fact of the human being Jesus of Nazareth as distinct from while still identified with God the Father, on the one hand (he didn’t just “go back to being God again” after his earthy life), and the Spirit, on the other hand (the Jesus who is near us and with us by the Spirit remains the Jesus who is other than us). This places a full stop on all human arrogance, including Christian arrogance. And now we see at last why the Enlightenment world was determined to make the ascension appear ridiculous, using the weapons of rationalism and skepticism to do so: if the ascension is true, then the whole project of human self-aggrandizement represented by eighteenth century European and American  thought  is rebuked  and  brought to heel. To embrace  the ascension is to heave a sigh of relief, to give up the struggle to be God (and with it the inevitable despair at our constant failure), and to enjoy our status as creatures: image-bearing creatures, but creatures nonetheless.

The ascension thus speaks of the Jesus who remains truly human and hence in an important sense absent from us while in another equally important sense present to us in a new way. At this point the Holy Spirit and the sacraments become enormously important since they are precisely the means by which Jesus is present. Often in the church we have been so keen to stress the presence of Jesus by these means that we have failed to indicate his simultaneous absence and have left people wondering whether this is, so to speak, “all there is to it.” The answer is: no, it isn’t. The lordship of Jesus; the fact that there is already a human at the helm of the world; his present intercession for us — all  this is over and above his presence with us. It is even over and above our sense of that presence, which of course comes and goes with our own moods and circumstances.

Now it is of course one thing to say all this, to show how it fits together and sets us free from some of the nonsenses we would oth­erwise get into. It’s quite another to be able to envisage or imag­ine it, to know what it is we’re really talking about when we speak of Jesus being still human, still in fact an embodied human — actually, a more solidly embodied human than we are–but absent from this present world. We need, in fact, a new and better cosmology, a new and better way of thinking about the world than the one our culture, not least post-Enlightenment culture, has bequeathed us. The early Christians, and their fellow first-century Jews, were not, as many moderns suppose, locked into thinking of a three-decker universe with heaven up in the sky and hell down beneath their feet. When they spoke of up and down like that they, like the Greeks in their different ways, were using metaphors that were so obvious they didn’t need spelling out. As some recent writers have pointed out, when a pupil at school moves “up” a grade, from (say) the tenth grade to the eleventh, it is unlikely that this means relocating to a classroom on the floor above. And though the move “up” from vice chairman of the board to chairman of the board may indeed mean that at last you get an office in the penthouse suite, it would be quite wrong to think that “moving up” in this context meant merely being a few feet farther away from terra firma.

The mystery of the ascension is of course just that, a mystery. It demands that we think what is, to many today, almost unthinkable: that when the Bible speaks of heaven and earth it is not talking about two localities related to each other within the same space-time continuum or about a nonphysical world contrasted with a physical one but about two different kinds of what we call space, two different kinds of what we call matter, and also quite possibly (though this does not necessarily follow from the other two) two different kinds of what we call time. We post-Enlightenment West­erners are such wretched flatlanders. Although New Age thinkers, and indeed quite a lot of contemporary novelists, are quite capable of taking us into other parallel worlds, spaces, and times, we retreat into our rationalistic closed-system universe as soon as we think about Jesus. C. S. Lewis of course did a great job in the Narnia sto­ries and elsewhere of imagining how two worlds could relate and interlock. But the generation that grew up knowing its way around Narnia does not usually know how to make the transition from a children’s  story to  the real world  of grown-up  Christian  devotion and theology.”

What do you think? Can you do some theology with N.T. Wright? Happy Ascension Day!