Is There Any Solution in Arcade Fire’s “Everything Now?”

Many professional record critics have complained about “Everything Now” on the basis that the album is all “problem” with no “solution.” I think that is because the “problem” is fairly obvious not only throughout the songs, but also in our lives. And more pointedly, perhaps the songs hit too close to where we all live, and in lieu of any obvious of solution (that is the supposed accusation) we are left with an album that exists mainly for our listening depression.

But do they not offer any solution? My critique of the critics is that they have completely missed it and that is why they think the album is only about our big problem of “Everything Now.” (And I would agree that nobody only wants to hear about our big problem.)

So what is the solution? Well first let me make a point. What do you think could be the solution to our entire society’s problem? See, most of us don’t have an answer and therefore we don’t even know what to look for and can’t see it when it is offered. In other words, we miss the solution because we don’t even know what it looks like.

I believe their solution is in the transition in their narrative from songs about the problems of consumerism of everything, including our wanting even God to be another commodity (“God in heaven, could you please me?“) to songs about relationship. Peter Pan, Chemistry, Put Your Money on Me, We Don’t Deserve Love are all relational. But a relationship with who?

Well, for the sake of keeping this fairly short I’ll just mention several key points of who I think this mystery person might be. In “Chemistry” we learn that we haven’t yet “met” them. In “Put Your Money On Me” we learn that their “race for our heart” began “before we were born” and that they win that race for it when they “wake” following their death. Also their “mother” was “crying on the day of our wedding” alluding to the sorrow of Mary the mother of Jesus at the crucifixion of her son Jesus, which event was also the sealing through the blood of the New Covenant of Jesus/God with his people. In “We Don’t Deserve Love” we learn that we are like a biblical “Mary” Magdalene who has been repeatedly left by her previous lovers, the “Christ types” that always “leave you alone.” But the singer pleads with “Mary” (us) to “roll away the stone” behind which is not the imposter “Christ types” but I think the real Christ.

Now if anyone has any other ideas of some other person that can do fit in all of these descriptions, I’d love to hear it. I also realize that the biblical illiteracy in our culture is nearly complete, so it doesn’t surprise me in the least that most of these allusions go completely over the heads of the professional critics and masses of fans of Arcade Fire.
So this answer to the problem of “Everything Now” – that relationship to God is the solution, certainly raises many other questions – mainly “how can a relationship with God save me from “Everything Now?”

Well that question is more than I can tackle at this point, but listening to the entire album more with this “solution” in mind might help. For now I’m contented to post this excerpt from the biblical scholar Walter Brueggemann:

“Nevertheless I am continually with you; You hold my right hand. (Psalm 73:23)
This is no casual hand-holding. This is a life-or-death grip that does not let go. “No-Sabbath” existence imagines getting through on our own, surrounded by commodities to accumulate and before which to bow down. But a commodity cannot hold one’s hand. Only late does the psalmist come to know otherwise. Only late may we also come to know. We may know, but likely not without Sabbath, a rest rooted in God’s own restfulness and extended to our neighbors who also must rest. We, with our hurts, fears, and exhaustion, are left restless until then.” (From “Sabbath as Resistance – Saying No to the Culture of Now.”)

Comments, questions, outrage, are welcome. Thanks for reading!

Original Content © Bryan M. Christman and Manifest Propensity, 2017. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Bryan M. Christman and Manifest Propensity with appropriate and specific direction to the original content.

 

Advertisements

Arcade Fire’s Critique of “The Reflective Age” and their Call to a Counter-narrative

Since Arcade Fire has arrived I’ve been intrigued not only by their music but by the fact that they call their hearers to the task of being reflectors (critical thinkers) in relation to our modern culture. I tentatively believe that they present the concept of “reflektor” as the antithesis of being a reflector, wherein a reflektor does not reflect on the real world and reality, but rather only mistakenly finds in those realities reflections of the self. So how do we break free from the mirror/mold of the “reflective age” to the freedom of finding real reality? I believe that their method at least partly includes looking through the lens of biblical revelation.

Their song “Neon Bible” critiques a distortion of authentic biblical revelation as is unfortunately found promulgated by some brands of Christianity. Yet the word “Neon” signals that this is a distortion while also pointing to the fact that the true “Bible” nevertheless remains intact.

All these comments of mine are for the purpose of saying that I believe that Arcade Fire’s songs attempt to present a corpus of reflective narratives on our culture mediated to them (and us) partly through the Biblical revelatory texts. In other words, I think that Arcade Fire’s work at times amounts to a sort of “Bible Study” in which they seek to interpret our culture through the biblical lens and thereby offer counter-narratives to the dominant narratives of our culture.

So to return to where I started, I seriously think that Arcade Fire’s works present a call to us to join them in reflecting on the narratives of our culture in light of the counter-narrative of scripture. To “respond” to this “call” I started a facebook discussion group called “Arcade Fire Neon Bible Study” wherein listeners can compare thoughts and theories about that while also simply appreciating the broad scope of their literary/artistic/musical work.

I don’t view Arcade Fire as something like biblical prophets as though infallible in their cultural critiques, nor that they have fully or accurately presented the biblical counter-narratives. But I believe they are at least to some extent sincerely trying to do so, and if anything their observations, questions, critiques, and answers provide much “food for thought” for those seeking to truly “reflect” on things in “the reflective age.”

So here’s the address, check it out and I hope you’ll join the “Neon Bible Study.” https://www.facebook.com/groups/442967742576071/

BMC @ Manifest Propensity, 2015

“God Put a Smile Upon Your Face” – Coldplay’s Critique of Our Society’s Utilitarian God

This has always been a personal favorite Coldplay song. Past familiarity, and recently discovering the video have served to catalyze my thoughts about what they might be getting at in the song. So I have tentatively come up with the following “interpretation”:

I think there are three main factors of consideration in the song:

1) “God.”

2) What this “God” does for us.

3) Whether this “God” is the real God.

So the main “concern” of the song is whether the “God” of the song is the real God, and inasmuch as this “God” is the God of our real lives, whether or not our “God” is the real God. Furthermore, the main point is more explicitly an expose on what might be called “the utilitarian God,” or the God our society has created to serve the “needs” we deem as valuable and necessary. The utilitarian God is therefore the God we grant existence to, who is justified thereto by our knowledge of what we need for our “society.”

So again, let’s consider the three factors while looking at some of the lyrics:

The “God” in the song, the “God” our society posits, is under scrutiny as to “God’s” reality.

What this “God” does for us is three fold: putting “a smile on our face”; giving us “style”; and giving us “grace”. I think the song, especially as portrayed in the video, strongly implies that this “God” has actually failed in doing these three things. More significant is the fact that the two first things “God” does are quite frivolous and typically American, while the giving of “grace” only gains significance in connection with the how it is qualified by the more specific values of both “a smile” and “style.” The opening lines show what appears to be simple reality to the narrator.

Where do we go nobody knows?

I’ve gotta say I’m on my way down

They show that the “God” who is in question has not provided even these frivolous “needs” that have been deemed essential by his evangelists. So the first verses open by contrasting simple reality with the “religion of society” (of the masses).

The repeated lines about “drawing the line” and “falling from grace” seem to be expressions of doubt from the narrator concerning the problem of the alignment of this “societal God” with actual reality. The repeated lines about “working it out” show a “religious system” exists and thereby show that the narrator is thought to have “fallen from grace” by society and in particular by a certain person (“honey, honey”) so that the narrator has “wasted all their time.” In light of “the system” the doubting narrator is “worse than you” because they “wanted to” (fall short of “society”). So the song sets up a scenario in which the narrator is being judged by someone who has bought into this false socio/religious system, but the narrator has rejected the system due to it’s failure to align with reality.

The video seems to support this interpretation of the song, so that the narrator is the character in the video that has no smile, no societal “success” or even fellowship, and ultimately loses his societal existence within this “religious system” that was interposed upon them by society.

What is interesting is that the narrator basically is presenting a theological view of God that is known as “apophatic theology,” which is a theology based on what God is not, rather than on what God is (cataphatic theology). I say this because the narrator cannot positively say more about God than that “your guess is as good as mine.” But it seems to me that because the narrator has used apophatic theology they believe they are at least correct to reject this societal, utilitarian “God,” while at the same time their accuser judges him by this “God” to be wrong. So there is an odd sort of logic at play in the song, in which an apophatic “drawing of the line” is correct but the cataphatic line is not which makes “your guess is as good as mine” to mean that “he” is right concerning “God,” while “honey” is wrong, even though he is still agnostic regarding any true God that actually aligns with reality.

So if this interpretation is on target, what is the point of the song? I would say it probably at least might include these ideas:

  • The “God” of our society is utilitarian, meaning that we have created “God” based on what is expedient for our perceived societal needs. God “puts a smile on our face” and gives us “style” and “grace” to succeed in our religious system.
  • Our society, both the segment that might claim to believe in and follow God, and the segment that does not, is idolatrous inasmuch as our “God” is created by us and “utilitarian” for our success. Some have called humans “religious animals” because we are inherently religious whether we actually are religious, or irreligious.
  • Human society is inherently judgmental, and the more we have a “social” unification of the masses the more we may also have a totalitarian style religion that sees non-practicioners as “wasted” from the point of view of the dominant society.
  • So the very disconcerting lesson is to beware, when our society tells us how it’s “God” will “put a smile on our face.”

All in all, I think it is an amazing song/critique of our “liberated” society by Coldplay.

Any questions, or comments are most welcome! Thanks for reading…

Original Content © Bryan M. Christman and Manifest Propensity, 2015. Excerpts, links, and reblogging may be used, provided that full and clear credit is given to Bryan M. Christman and Manifest Propensity with appropriate and specific direction to the original content.

 

 

 

 

 

“Miles Away” by Fleetwood Mac – Some Thoughts On The Flight From Disillusionment While “The Groom’s Still Waiting at the Altar”

 

Fleetwood-Mac_Mystery-to-Me_rear

 

Fleetwood-Mac_Mystery-to-Me

 

Part 1: A brief autobiography: 1975-1978

In 1975 I graduated college with my AAS degree. Like many in my generation, and like many young of all generations, I was seeking for a life-meaning and a life-direction. I was disillusioned with the society I lived in and the “Christianity” I thought I had grown up with (I hadn’t actually “gotten it” and for the most part it was a “watered down” Christianity).

So, driven partly by “spiritual” experiences I thought I had, I would go to the mall bookstores and peruse their sacred shelves hoping to find the key to become attuned to whatever the ultimate truth of the universe was. One exception to my method was when a book came to me through encountering a representative of the “Hare Krishna” movement in front of the record store in the mall. The airwaves had been flooded for some time with “My Sweet Lord” by George Harrison, and this gentle soul was sure to let me know that the album he offered me (for a great price) was endorsed by George himself, and also by John Fahey. He also offered a very nice hardcover edition of “The Bhagavad Gita” so I walked away with some very ancient writings, “spiritual” music, and only $5 less cash in my pocket. In my search that often felt rather desperate, I counted the cost as insubstantial.

This began my encounter with hinduism which proved short lived, although pantheism itself became my basic worldview for a number of years. I simply made no progress in meditation, and didn’t really want to adopt vegetarianism or any other drastic lifestyle change that the Hare Krishna’s recommended.

So back to the bookstore narrative. I found and read many interesting books, but some less so for various reasons. One book though, spurred a several year quest. It was “The Teachings of Don Juan –  A Yaqui Way of Knowledge.” I was immediately fascinated and hooked, eventually reading the first five books that narrated the apprenticeship in Mexico of Carlos Castaneda under “Don Juan Matus,” a Yaqui Indian Sorcerer and “man of knowledge.” This series had begun under the auspices of Castaneda’s dissertation for anthropology at the University of California. My quest thus became to become a “man of knowledge.”

don juan

Little did I know at the time (due to the fact that Al Gore had not yet invented the internet and therefore finding news of things such as this required more attention than I exercised) the historicity of the books had been officially debunked in 1976 and had been under much scrutiny from as early as 1969. The five books I read came out from 1968 through 1977, and I read them mostly from 1976 through 1978. Some today still find value in them even as fiction, and think that perhaps Castaneda had valid reasons for his “cover up” as a sort of critique of typical anthropology studies. But for me their factuality was important and I think I believed they were historical probably until at least 1979. On the other hand it was not actually their non-historical basis that led me to abandon my quest to become a “man of knowledge” style sorcerer. The truth is that while I was in the midst of my quest, I found a different way, or perhaps more accurately it found me.

Had I known sooner, perhaps I would have given up that specific quest earlier. Alas, as early 1973 Fleetwood Mac had said that Don Juan went up “in a cloud of smoke,” but even though I was an avid early listener to the Mac, I didn’t hear “Mystery to Me” until probably 1978.

This brief autobiography is merely to provide a picture of what life was like for one, indeed for many in that era and to also provide some context for the song “Miles Away.” That song is an apt summation of how “man’s search for meaning” led many to eventually seek “flight” from the disillusionment a generation encountered in failed movements and false messiahs. The flowery optimism of the 1960’s had led to the hedonistic disillusionment of the 1970’s.

Miles Away 
by Fleetwood Mac
Written by Bob Welch

The swamp is getting deeper all the time
And the faces that I see don’t seem to shine
Now there’s too much warhol hanging off the wall
And the mystery that there used to be is gone

Let me go
Miles away
Let me ride
Just miles away
Don’t wanna know
I’m not gonna miss it much
Gonna be drivin’ once again

Don juan goes up in a cloud of smoke
And all those hare krishnas turned out to be a joke
And it’s restless, restless, restless all the time
Slidin’ up and down the surface of this life
Now I know that I can’t say what’s black and white
But if I could fly I think I’d try tonight

(From MetroLyrics.com)

Part 2: What follows disillusionment, endless flight?

Fleetwood Mac had proposed “flight” as an answer back in 1973. By 1977 Steve Miller’s enormous FM hit “Fly Like an Eagle” arguably confirmed “flight” as the answer for the generation. Alvin Lee’s ‘Ten Years After” had pointed the way back in 1971 saying “I’d  love to change the world, but I don’t know what to do…, so I’ll leave it up to you.” By 1977 the 60’s revolution had become flight with Miller’s “Fly Like an Eagle.”

Feed the babies
Who don’t have enough to eat
Shoe the children
With no shoes on their feet
House the people
Livin’ in the street
Oh, oh, there’s a solution

I want to fly like an eagle
To the sea
Fly like an eagle
Let my spirit carry me
I want to fly like an eagle
Till I’m free
Fly through the revolution

(From MetroLyrics.com)

The question to ask today is whether our life is now become one of endless flight. Have we become a generation that unknowingly are ironically and perversely living the ancient biblical mandate of being “strangers and pilgrims” in the earth? For the point of that biblical “lifestyle” was not that it is good to be homeless and on endless “flight”, but to be on “pilgrimage” to an “alternative city” from the city of the kingdom’s of the world. In other words, there is a reality greater than the kingdom of humanity that has invaded, and the only “escape” from the old reality is to be found in this new “invading” reality.

This is the controversial truth of Christianity, so controversial that many Christians aren’t even familiar with it, namely that rightly understood Christianity is not about escape at all! It is about people becoming part of God’s new reality here and now. In more scriptural language in about becoming part of the inaugurated “kingdom of God.” In theological language it is about people becoming part of “the presence of the future,” meaning that God’s other-dimensional “future” for the world has invaded the present.

Now admittedly this may all sound strange and perhaps even stranger than Castaneda’s second book “A Separate Reality” did to those that read it. But this is scriptural Christian doctrine, which should be evident in this simple parable told by Jesus, the person in whom God’s invasion of the world was inaugurated in potency.

Matthew 13:33 He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened.”

N. T. Wright, on of today’s foremost scholars of the New Testament wrote this:

We who live after Calvary and Easter know that God did indeed act suddenly and dramatically at that moment. When today we long for God to act, to put the world to rights, we must remind ourselves that he has already done so, and that what we are now awaiting is the full outworking of those events. We wait with patience, not like people in a dark room wondering if anyone will ever come with a lighted candle, but like people in early morning who know that the sun has arisen and are now waiting for the full brightness of midday. (Matthew for Everyone, Part 1, p. 170)

In short, through Christ, God’s “kingdom of heaven” has been hidden in the world to “leaven” the whole world. How this works is admittedly somewhat controversial, and not merely because at times various bodies of “the Church” have sought to facilitate this providentially “secret” process of God through questionable “public” means. This historical scenario has left fear in the minds of many that an unbridled  future movement could make the communistic attempted  “leavenings” of the world pale by comparison. But the only scripturally legitimate power of God’s kingdom must be centered in the dynamic exhibited by Jesus in his ministry. And that dynamic was diametrically opposed to the power that is operative in the kingdoms of mankind. The dynamic of Jesus was the exercise of a different sort of power, that has been notably absent in human governments and organized religions of all stripes.

Mark 10:42 And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever would be great among you must be your servant, 44 and whoever would be first among you must be slave of all. 45 For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

The dynamic of Jesus was even a different sort of love, one that is conspicuously absent in the intolerance in the name of “tolerance” in America today.

Matthew 5:43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.

But in the end am I not espousing some measure of Christianity as “organized religion”? I would have to answer yes, but it would have to be a “matured” Christianity such as we have not yet seen broadly in the world. I readily admit that “organized religion” is scary, especially to “conspiracy theory” prone Americans. The reality is that some human “organization” is inevitable. The question then is what will it’s ethic be? Does even the American tradition of liberal democracy foster the ethical dynamic of Jesus? Do the disillusioned Americans that are permanently “in flight” have a dynamic that fosters the shalom of God for humanity? In the end, Bob Welch’s “Miles Away” is the only solution for postmodernism’s  no “black or white” epistemological dogma.

And it’s restless, restless, restless all the time
Slidin’ up and down the surface of this life
Now I know that I can’t say what’s black and white
But if I could fly I think I’d try tonight

The true alternative is that God has already inaugurated the solution in which the reality of God’s alternate city can “leaven” the world. Postmoderns can only confess with Alvin Lee “I don’t know what to do”?

Revelation 21:2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

The responsibility of all people then, is not to seek endless flight from the world, but to be part of the city that is to come. God has already prepared everything, but as Bob Dylan (who else) has pointed out, “The Groom’s Still Waiting at the Altar.”

West of the Jordan, east of the Rock of Gibraltar,
I see the burning of the stage,
Curtain risin’ on a new age,
See the groom still waitin’ at the altar.

Note that throughout the chorus Dylan has several second lines:

  • I see the burning of the page (1 x)
  • I see the burning of the stage (3x)
  • I see the burning of the cage (1x)

He also has an alternate to the third line one time where he sings:

  • Curtain rising on a new stage…

I would love to hear any thoughts you may have about my thoughts.

Original Content © Bryan M. Christman and Manifest Propensity, 2015. Excerpts, links, and reblogging may be used, provided that full and clear credit is given to Bryan M. Christman and Manifest Propensity with appropriate and specific direction to the original content.

C. S. Lewis on Prayer as Monologue

Malcom

 

Prayer is either a sheer illusion or a personal contact between embryonic, incomplete persons (ourselves) and the utterly concrete Person.

(From “The World’s Last Night and Other Essays“, p. 8)

Poem

They tell me, Lord that when I seem
To be in speech with you,
Since you make no replies, it’s all a dream
– One talker aping two.

The are half right, but not as they
Falsely believe. For I
Seek in myself the things I meant to say,
And lo!, the well’s are dry.

Then, seeing me empty, You forsake
The listener’s part, and through
My dumb limps breathe and into utterance wake
The thoughts I never knew.

Therefore You neither need reply
Nor can; for while we seem
Two talking, Thou art one forever; and I
No dreamer, but thy dream.

– C.S. Lewis; 4 April 1934

(From “Yours Jack“, p.44)

Note on the word “limps” above: 

There are apparently different editions of this poem, with an earlier one published in 1964 reading “lips” instead of “limps.” How to resolve this I do not know, but it is interesting that in 1933 Lewis wrote:

Take not, oh Lord, our literal sense. Lord in thy great,

Unbroken speech, our limping metaphor translate.

It is also interesting that Lewis says in his letter from 1934 that he had written the poem “over a year ago.” I also note that at the time Lewis wrote the poem it was only about 2 1/2 years following his “second conversion,” to Christianity. About a year prior he experienced his “first conversion,” to theism.

Thanks for reading…

Bryan @ Manifest Propensity, 2015.

The Parable of the Townspeople

Pieter_Bruegel_d._Ä._030

Pieter Bruegel the Elder, Landscape with the Parable of the Sower, 1557.

There was a town in a distant land, far removed from civilization, isolated by deserts, forests, rivers and mountains. The townspeople had legends of others, but being busy and content they didn’t search for them. Their own primal history was lost, but legend also said that the entire world was created by a great and mysterious but generally good Townskeeper.

For their town, near a deep glacial lake surrounded by fertile forests, provided all they needed. They simply received…

“from heaven rains and fruitful seasons, filling their hearts with food and gladness.”

This does not mean their lives were easy. Although nature provided them with all they needed, sometimes it burst forth with more, bringing floods, or blizzards. Disease and infirmity also visited, but all in all the fruitful seasons yielded life against the wildness of nature.

Problems came from their own nature also, by laziness and selfishness. Lying, stealing, the taking of life all became too well known. Even those that kept themselves from such acts were tempted toward evils. Thus they found that all seemed to be cut from the same cloth, and therefore the townspeople tried to balance necessary justice with the need for forgiveness.

So they found that they were thankful to be alive, and enjoyed the fruits of their labors. Most felt so thankful that they wondered if there was some unseen benefactor they should give thanks to. Their early wise ones had said that perhaps someone was good and great enough to have created all things, and so they made an altar devoted to their unknown “Townskeeper” lest they be ungrateful.

One day a mysterious stranger suddenly appeared in their town square. He had been first found by a group of young children. It seemed they thought of him as some favorite uncle, rather than being the first stranger they had ever met. What the adults first saw was the stranger seated and surrounded by the children, several upon his knee, eagerly listening as his kind voice told them stories.

The adults, being more cautionary, began to ask him who he was, where he came from and why he was there. He said that he was sent to them to bring good news and that he was the only son of the Townskeeper who,

“…himself giveth to all life, and breath, and all things; and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; that they should seek him, if haply they might feel after him and find him.”

The Townskeeper had always sown their lives with many blessings, and now desired for them to know and trust him fully for all their needs, so that they could enjoy life even more abundantly. So the stranger stayed with them for several months and spoke of many mysterious things. He also did many miraculous signs.

He healed those that were sick or had been born with infirmities. He even welcomed those that had been caught lying or stealing, and visited with one that had taken a life. He seemed to have some special bond with the most needy, and with the children. Thus with many such wonderful words and deeds he blessed all the people, and many found it easy to believe he was the son of their absentee Townskeeper.

Eventually he departed saying he was sent to all the towns in the world. They wondered how, being a man, he could travel the whole and seemingly now larger world.

Once he said he must do something that would overcome all evils and death itself, and that his deed was from the very beginning the necessary foundation of creation. They were all puzzled by this!

Not long after he left someone else arrived. The whole town had been hearing noises such as they never heard before. In a few days what appeared was a parade, led by huge metallic machines that leveled a path through the wilderness like a herd of gigantic wild boars. Following were men marching in formation as trumpets sounded. In the center was a man seated on a throne held aloft by other men. The procession came to rest in the center of the square.

The man solemnly rose as children rushed forward to see the destruction machines. The marching men barricaded them back. He bellowed loudly with a superior tone while announcing himself and speaking.

He said that he embodied the culmination of the scientific aspirations of humankind, which had primarily discovered that there was no evidence for any Townskeeper. They were following the trail of the stranger to undo his delusional lies. He reported that that they had finally rid the world of him, but that some followers believed he rose from the dead and were spreading his lies everywhere they went.

Scientists had concluded that dead strangers do not rise from the dead and the world existed by chance. Feeling thankful is due to biochemical brain reactions because of a full stomach, harem, barn or temple.

Some wondered why many felt thankful even in great hardships, but how could simple folk disagree with the wisdom of “humanity?” He said he must depart to fulfill his chosen mission, but would benevolently appoint marching men as “advisors” to guide their democracy. Besides, they would have many weapons suitable for dealing with superstitions.

The parody pompously departed and the townspeople mainly settled into a “new normal.” Some still felt thankful and remembered the stranger. The more they remembered him the more thankful they felt. Why shouldn’t feeling thankful mean there must be someone to thank? Feeling thirsty means that that water exists. And justice, forgiveness, and love are real yet can’t be proven under the microscope.

Many believed the news of the scientist, who had become their high priest. Life was mostly the same, since nature was still wild and “not yet” overcome by technology. Floods and sicknesses were less often, but when they came they were even worse. Sometimes they still felt thankful, but tried to avoid thinking about it. Eventually many lost their sense of being thankful, because “everyone” knew that there is no reason to thank an accident that eventually produced biochemical reactions in gray matter.

“For there is nothing hid, save that it should be manifested; neither was anything made secret, but that it should come to light. If any man hath ears to hear, let him hear.

And he said unto them, Take heed what ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. For he that hath, to him shall be given: and he that hath not, from him shall be taken away even that which he hath.”

Written by Bryan M. Christman, Copyright 2015. All rights reserved.