Why Did Peter Sink‪?‬ "He stretched out his hand and caught him, and said to him, 'Oh you of little faith, why did you doubt?'"

Building off the prior inversion, to declare that the “heavens” are real does not imply superstitious beliefs. Rather, it implies something exists beyond just clouds, stars, feelings, minds, integers, and imagination. “Heaven” implies something unseen, yet knowable in a strange way. We have knowledge of integers, yet no human has ever seen one, and no human ever will. No matter how powerful a microscope or how clever the experiment, an integer will never pop out at us. Yet integers exist. Likewise with angelic beings, we know of them without sensing them. The “third heaven” of a previous inversion is where these immaterial beings live, while mysteriously interacting with us here. Genesis declares this upper floor of this great house called Creation to be real - very real. And angels somehow occupy this house; so too demons, also known as fallen angels.
The word angel means messenger, and if you pay attention during your day, you will notice messages that come from something other than your phone. This inversion is about thoughts, which lead to actions. We should consider each thought, wondering where it comes from, and what to do about it.
Throughout each day, perhaps you will notice that some messages are good, and some are not. When you think, “I’d like to see some nudes on my phone,” that is a message, which is a very different message from the message, “I should call my mother.” I’ll leave it to you to ponder which type of spirit delivers those two different messages.
But it is not the demon who places the thoughts, from what I understand, as Jesus himself says in Matthew 15 that “…what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false witness, slander.” Because of this, we cannot blame our thoughts on the demons, nor our actions. We must cooperate with God, not the accuser or tempter. This makes sin our personal responsibility, which is why we must own up to it in Confession for healing.
St. Paul says to “put on the mind of Christ” and to “pray constantly.” There is solid reason for this, because when your mind is full of God and good things, there is not space for demons. But if you do not believe in the idea of heaven or God, you will be opening messages without even knowing it, and a moving truck of demons may have arrived long ago. Anyone who has dealt with squatters’ rights knows: it’s hard to get unwanted guests to depart. Even in real-estate court, sometimes it takes a miracle.
Since these beings have no bodies, they can move like mathematical points on a graph - that is to say, they move instantly. Thus, when Jesus drives out thousands of demons from one man, and the demons rush into the pigs that drown themselves in the sea, this is not surprising. Like points on a graph, bodiless spirits can be set to the same coordinates, and if those coordinates happen to be your head and heart, then you could be teeming with a legion of spirits as well.
If you ever took Algebra II, this concept should be familiar, as a point in space can be moved with the negation or multiplication of a number. Students learn about translation, reflection, and rotation as ways to move points on a graph. Numbers are not physical, they are immaterial. As Stephen Hawking said, “God created the integers,” and like the integers, spirits have no bodies. Without the weight of matter holding them in space and time, spirits can reflect, translate, and rotate their position from one place to another, a million miles away, without so much as a bus pass.
Perhaps you thought Algebra II would never come in handy, but for understanding how angels and demons can “move” it helps for illustration. Pure intellect can move instantaneously, just like the math concepts of translation, rotation, and reflection can move a point in space any distance with the toggling of a number. Consider th

The mention of “heavens” carries a massive piece of luggage with it labelled Spirits, and not the liquor variety. The idea of spirits may not have shocked ancient readers, but modern readers may laugh and shrug at the idea of immaterial beings, yet are still afraid to descend the stairs into a dark basement. Ancient people believed in spirits, but today we feel that we know better. “The age of magic is over,” we say, and then spend millions on New Age crystals and cards. “The age of superstition is dead,” we say, and then we proceed to ask for help from AI software treating it like the oracle at Delphi. “Prayers are useless” we say and then pray for the field goal to clear the uprights. Today, the “spiritual but not religious” crowd grows in numbers, without any understanding exactly which spirits they have opened themselves up to. The spirits are real and ever eager to locate the indifferent.
The inversion here is the one that may scare you. Really, it should produce awe and wonder. Like a healthy fear of swimming in the ocean, this can keep panic at bay and thereby help you breathe.
The culture’s suppression of supernatural things has smothered the unseen realm. Images of cartoon devils in tights, wall-art of chubby baby cherubs smoking cigarettes, platitudes at funerals about uncle Joe getting his wings, and the reduction of all demons to psychological issues - all of this misdirection has had a blinding impact on us to what is real.
But angels exist, and they are present now. They are reading or listening to this with you. Over your shoulder, whispering messages, they are present.
If we accept the inversion that angels are real, we should spend some time considering what they are, while not obsessing over it, because we must be aware of this reality, without seeking to fly too close to the sun.
What are angels then? Let’s use a list of 12 things to know on angels from Peter Kreeft:
* They really exist. Not just in our minds, or our myths, or our symbols, or our culture. They are as real as your dog, or your sister, or electricity.
* They’re present, right here, right now, right next to you, reading these words with you.
* They’re not cute, cuddly, comfortable, chummy, or “cool”. They are fearsome and formidable. They are huge. They are warriors.
* They are the real “extra-terrestrials”, the real “Super-men”, the ultimate aliens. Their powers are far beyond those of all fictional creatures.
* They are more brilliant minds than Einstein.
* They can literally move the heavens and the earth if God permits them.
* There are also evil angels, fallen angels, demons, or devils. These too are not myths. Demon possessions, and exorcisms, are real.
* Angels are aware of you, even though you can’t usually see or hear them. But you can communicate with them. You can talk to them without even speaking.
* You really do have your very own “guardian angel”. Everybody does.
* Angels often come disguised. “Do not neglect hospitality, for some have entertained angels unawares”—that’s a warning from life’s oldest and best instruction manual.
* We are on a protected part of a great battlefield between angels and devils, extending to eternity.
* Angels are sentinels standing at the crossroads where life meets death. They work especially at moments of crisis, at the brink of disaster—for bodies, for souls, and for nations.
Accepting they are real may require a willingness that is difficult, yet it is essential to this inversion, to see the world right-side-up instead of upside down. One stumbling block comes from the Bible itself, because they are not explicitly mentioned as being created in the six days.
The lack of mention about the creation of angels and demons stands out in Genesis. Did Moses just forget to write that down in the Torah? Where are the ghosts, Moses? On which day were the watchers, archangels, and guardians created? If the writers of sacred scripture were inspir

The six days of creation provide a unique inversion to us today, because initially the order of the objects doesn’t appear to make sense. After all, the sun appears on the fourth day, after the land and oceans were created. Every middle schooler who reaches the fourth day of creation can see a problem here, because the sun surely preceded the earth in terms of formation. Did we not just read in the opening verse of the Bible that “God created the heavens and the earth”? Is Genesis already switching the order and putting the sun, which is part of the “heavens,” after the earth? Did we just go from “Heavens First” to “Earth First”?
This is where we apply our modern science to the book of Genesis, and in doing so we lose the wonder. But it’s ok, there is an inversion waiting for us here, too.
The sacred writer of Genesis did not know that the earth was round. Or maybe he did know. Or perhaps he thought it was shaped like a sausage. The point here is that it doesn’t matter. I realize that saying “The shape of the universe doesn’t matter” is blasphemy to a materialist who thinks that truth can only come through scientific proof. But this is the reason why materialists tend to get nothing out of the Bible, particularly the creation story.
The spiritual reading is lost entirely unless you are willing to believe in spiritual things. And the first thing that you must be willing to believe in…is God. If this first principle is not in place, the Bible will be a strange read throughout and you will be sneering the entire time. If you approach it with doubt, you will get nothing from it. If you approach it with the eyes of faith, you will get the whole universe and the heavens, too.
The key piece of being “willing” does not mean abandoning reason. Rather, it means using reason with faith, because they go together. One of the greatest documents from a Pope ever written is about Faith and Reason (in Latin, Fides et Ratio). It begins like this:
Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves.
Thus, if you approach the Bible like a half-formed ghoul, with only reason, or only faith, or only your body, or only your soul, you will miss the point, to your detriment. If you come with only faith, you will be a Fundamentalist. If you come with only reason, you will be a cold atheist. Why be either one? Be whole. Be your whole self, as God intends us to be. (Hint: These inversions are really about becoming a whole person, body and soul, with faith and reason.)
When we express belief that the Bible is “inerrant” we mean in terms of faith and morals, not mathematical truths. But if you consider “reason” to only cover provable concepts and material things, then you will be a one-trick pony who has to play dumb when considering art and beauty. No scientific answers come for the great questions, or even basic ones like “Why is a sunset beautiful?” or “Why do children bring such tears and joy?” or “How did that song change my life?” or “Why do I feel the Presence of God in a silent adoration chapel?”
Beauty is a great lead-in to God, but Biblical inerrancy is a hard sell today. Thus, we should stop trying to sell it at all. I am tired of being sold. Who is not tired of being sold, when all we see is marketing from dusk ‘til dawn? I don’t want a product or an experience, I would like authenticity and truth, and there is not even an atheist that I know who doesn’t see both of those things in Jesus Christ. And if you don’t see the supernatural in Christ, then you cannot fully see His authentic truth, as He is the way, the life, and the truth. This requires no song and dance, just as Jesus did not dance for us.
We must remember the purpo

Everything outside of planet earth we call “space” or “outer space.” This inversion is about reclaiming wonder for “the heavens,” which has been lost during the onslaught of “The Enlightenment,” for which a better name would be “The Great Flattening,” “The Vanilla-ing,” or perhaps “The Vacuuming” since we have undergone three centuries of sucking the enchantment out of life, making heaven and all spiritual things prohibited from the public square. Instead of lying in the grass or on rooftops looking up in awe at the incredible depth of the heavens, we now are face down looking at Webb telescope pictures of space on our phones. What a buzzkill. The pictures are amazing, but the wonder is gone if we just see the pics as the images of a mechanical automation spun off by an absentee creator. Even the word space tastes like a saltine cracker compared to the triple-fudge sundae of the word heavens.
Perhaps you noticed that the word is plural in some translations of the opening line of Genesis. “In the beginning, God created the heavens and earth.” In some translations, heaven is singular, but most use the plural form. This requires some inspection because we tend to only think of heaven as where God is, but the bible uses this word to mean the sky, the stars, and where the angels and saints live.
Before going too far in this inversion, let’s set a stake in the ground as a marker. Whether we say “heavens” or “heaven” matters little in the end. What matters is enchantment. When you are re-enchanted to say “heavens” instead of “space,” heaven becomes larger and more inclusive than what the engineers and physicists have taught us to believe. Seeing the “heavens” opens creation back up to link the immaterial with the material. Much like the composite of our body and soul, so are the heavens of the angels and the stars and the saints and the sky. All of God’s creation brings the believer a collective wonder.
So how many heavens are there? Or how many levels? Dante had ten. But according to St. Paul, there are three. Let’s stick with St. Paul. He said, “I know a man in Christ who fourteen years ago was caught up to the third heaven.” In the days of creation, we can also read of the three heavens:
* Atmosphere or air, the place of birds and clouds.
* The starry heaven, what we now call by more dull names, like space or the universe.
* Highest heaven. The third heaven. The heaven closest to God. The unseen, invisible realm, is best described in the book of Revelation. Also known as paradise.
We still use terms like this today when speaking of the heavens, but we mean different things when talking about heaven at a funeral versus talking about the heavens in astronomy class.
The first answer everyone wishes to know is: what is this third heaven? Is it a place? Is it a dimension? We often use metaphors of mountains or clouds with our imaginations, but imagination is a bit dangerous. Popular ideas about heaven imagined by artists suggest that it’s all harps and pearly gates. Seems kind of weak. This is likely why many people would rather rock out at a music festival than pursue heaven. Harps and golden gates lack appeal. Did it ever appeal to anyone? I think not. Please set those old artistic images aside and think of them no longer, because Jesus doesn’t elaborate when he tells the apostles that he will go to make a place for them, making no mention of harps or gates. He only speaks of “dwelling places”:
In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. (Jn 14:2-3)
So it is a place, but a place we cannot fully know yet. It’s a house of some kind. A good spiritual reading on heavenly places is The Interior Castle by St. Teresa of Avila. Now there is a m

Finally, we come to the last words of the first verse of the first chapter of Genesis.
“In the beginning God created the heavens and the earth.”
With these words comes an inversion that tips over ye olde pagan worldview and also the modern secular worldview. The order here is important. Ordering often has great importance in the Bible, especially once we get to the days of creation and the Commandments. Creation is an act of ordering, and we have a bad habit of disordering that creation. But I won’t get ahead of my inversions - let’s first look to the heavens.
Notice that heavens is first. Earth is mentioned second.
Consider how strange it sounds to reverse the order. Read this aloud:
“In the beginning God created the earth and the heavens.”
Just saying it that way feels strange. I have a bad taste in my mouth now. Yuck. The other creation stories are like drinking orange juice after brushing your teeth. Genesis asserts the reverse. The bible drinks the orange juice at breakfast before brushing with toothpaste. This is the proper order. This may appear inconsequential, but like all the inversions, it matters far beyond mere words in a book, because the right posture of humility before God requires it.
In many creation stories, earth comes first. Genesis shoots that idea down like a clay pigeon in this opening line. In the Greek myths, Chaos and the Abyss are the first things, but then the Greeks go even farther in their wager. Earth (Gaia) pops into existence before the Sky God (Uranus). In other words, earth creates itself. Only after earth is born do the heavens arrive.
This is incorrect. Heaven is God's first and essential act of creation, as opposed to the second creation of the visible world.
Heaven is mentioned first. Another way of saying this is: heaven is over and above and before earth.
In some translations the word heaven is singular, but in most it is plural. (We’ll get to this plural/singular question in the next inversion.) But plural or singular, one thing is always true: heaven comes before earth. Heaven was created before earth, by God, who existed before both. This is intentional. Just as there are no accidents in Hollywood, there are no accidents in Genesis.
Genesis, in one single opening sentence, has set the entire Bible in opposition to every religious system that surrounds the people of Moses.
A great deal of order can be derived from this first sentence of the Bible. This single line may pick a fight across the entire world, but that is not the intention. To argue with the ancient world is not the point. To refute our modern ideas is also not the aim. The aim of these words is to speak the truth aloud, despite the consequences. Once again, the purpose of scripture is not to set the world right-side-up, but to set our eyes right-side-up so that we can see reality properly. Everything is as God made it, only we are upside down or sideways most of the time. The ancient myths and the secular world today are trying to sell you a bad pair of glasses while holding you upside-down. They are offering orange juice after you have already brushed.
Before Genesis was written, all the differing ideas about our origin story had already been told. Widely different origin stories existed then and today because we can arrive at different conclusions. Nothing is new under the sun. The sacred writer of Genesis was not the first person to think of “God created the heavens and the earth,” but the writer was the first one inspired by God to record it for the purpose of setting the truth in a form that could be passed on by scribbling, not solely by voice.
All ideas that we think are new are old. No idea is original at this point. Ideas are just reintroduced, shined up like a dusty apple for the current generation to eat. Usually, in the reintroduction, the ideas are only made more confusing. Truly, before humans began writing, every idea of modern philosophy had already been told and tried.

“In the beginning God created…”
Creation was covered in the last inversion with creation “out of nothing,” but there is more to be said about the verb “create” and how God creates. At this point, I will venture beyond the first verse of Genesis 1 (finally!). Here are the first three verses of Genesis, which are worth committing to memory:
In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, “Let there be light,” and there was light.
The first thing to notice about this beginning, this creation, is that there is no battle or struggle. The maker here has no writer’s block, no hand-cramping. He’s not in a rush to complete the project. The painter doesn’t run out of paint. He isn’t interrupted by deliveries or doorbells or drop-ins. Neither is there any negotiation nor argument. No supply chain issues disrupt the critical path of keeping this building project on schedule.
The flow of creation is gentle, as God simply states, “Let there be light.” No laser show or fireworks are needed. No soundtrack. No music video.
God creates in peace.
Most of all, we should notice that God is not attacked or killed or overthrown in any way.
Why is that important?
This inversion of a creation story flips the Greek, Sumerian, and other creation stories, which contain a battle, a struggle, or a war in which the victorious god “wins.” There is no struggle in Genesis. There is not even a competition of any kind. This is unlike the Sumerian, Norse, Greek, Minyong, Cherokee, and just about every other creation story. In other words, Genesis is about simple beauty, not struggle. Creation is an unfolding, not a mash-up. Consider the difference between humans constructing a building with metal, wood, cranes, and hard hats, versus a seed in soil receiving rain and growing into a flower. Jesus spoke of this when he compared Solomon’s man-made opulence against a simple flower: “Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these.” All that we can make pales to one of God’s wild lilies.
In the gentle act of creation, God merely speaks. “Let there be light” makes all other creation stories violent and slightly ridiculous. The false gods seem to be trying too hard. Against the beauty of “Let there be light,” the Sumerian story of Marduk’s conquering of the primordial god reads like a cheesy TV drama, such as Game of Thrones or Succession.
This is the inversion: a “succession myth” is built into nearly every pagan creation story, where the primordial god or gods fight, and the first gods are overthrown. These other creation myths tell of a victory that never happened. Genesis declares that there was no fight whatsoever. There wasn’t even an argument or a dirty look. That’s because there is only one God, the God Most High, the Author, the Creator, the Artist. Once again, Genesis calmly calls all other mythologies absurd - because they are. They may entertain us, but so does a gladiator fight, which doesn’t make it right.
James Joyce, who rejected the very God who gave him his great talent to write, knew much about the creation of literary works. In The Portrait of the Artist as a Young Man, Joyce wrote about a version of God that seems quite right and quite wrong at the same time:
“The artist, like the God of the creation, remains within or behind or beyond or above his handiwork, invisible, refined out of existence, indifferent, paring his fingernails.”
There is something wonderful about this quote and something false. The God who creates in Genesis does indeed remain within/behind/beyond/above his creation. Unlike human artists, he does not struggle in the act of creation, as it is a labor of love. When he completes the