Reading Scripture—and Modern Times—through an Honor/Shame Culture Perspective

Many times I will go to bed with local Christian radio on. Perhaps this accounts, at least in part, for my occasional feeling of sleep debt.

Last night—I realize now this was at 4 AM!—I caught part of a very engaging monologue by Abdu Murray from RZIM (Ravi Zacharias International Ministries). In my semi-conscious state, I knew I had to investigate this further, later in the morning when I would be more lucid. The title of this podcast is “Evangelism in an Honor and Shame Culture, Part 1”. Below is the audio. I cannot recommend it enough:

[Side note: I am saddened by the recent death of Ravi Zacharias; I really enjoy/ed listening to him.]

One of the points Murray argues is that this cultural norm of honor versus shame in the Middle East and the East is becoming more commonplace in the West. He is absolutely correct! This can be found in the “virtue signaling” and social media tirades against those who dare disagree with the Leftist position on a given subject. From this perspective, a person adhering to a particular belief which is at odds with Leftist ideology does not merely render said person guilty of wrong-belief on this subject, but one who is inherently bad! This wrong-thought then not only deems the entire person malevolent, but extends to anyone who defends this particular belief of said person. Thus, the social media mobs not only attack the one person who subscribes to said belief, but to anyone who defends this person’s belief in any shape or form—including their free speech right—regardless of the rest of the defender’s worldviews. One strike, you’re out. You’re ostracized. Cancelled. You’re inherently bad, too.

Murray uses the account of the man born blind and subsequently healed by Jesus in John 9 as a base text. One of the main points he makes centers on a very astute observation regarding John 9:19 (~15 minutes into the podcast). Murray rightly emphasizes the “you”—something I’d not found in any of the numerous commentaries I consulted on this matter. Though he does not explain his reasoning for why he views this as emphatic, below I will illustrate how Murray is correct in his expression of this particular passage.

First, I must add the following related comment. While searching the RZIM site for this podcast, I came across a brief article by Margaret Manning Shull titled, “A Face for the Faceless”. In it, she covers some of the same territory as Murray. The following section merits inclusion here (emphasis added):

The story of the man born blind in John’s gospel is a fitting example of a more collective honor and shame culture: “Who sinned,” the disciples asked Jesus, “This man or his parents that he was born blind?” Here, the belief that someone else’s sins could be borne by another is striking. After Jesus healed this man’s blindness, the religious leaders question the blind man’s parents. His parents didn’t want to speak on his behalf “for fear of the Jews, for the Jews had already agreed that if anyone should confess Jesus as Messiah, he was to be put out of the synagogue” (See John 9:20-23). To be put out of the synagogue was to be excommunicated from God, family, and society—and to bear the burden of collective shame and dishonor. The son was already in a dishonorable state because of his blindness. One false move by the parents and they would suffer the same fate.

Note that it’s not merely individual but collective shame.

“…whom you say…”

This section will necessarily be a bit technical—though I don’t think it is too much so. For those with limited time and/or shortened attention spans (a byproduct of our “social media” culture)—though this section is not very lengthy—please go to the final section for my important closing comments. With this brief preface out of the way, I shall proceed.

In Greek, all finite verbs encode both person (1st, 2nd, or 3rd person) and number (singular or plural), though not gender. (Stay with me!) Given this, in Greek a complete sentence can be made with just one verb, as Jesus does with his final word on the Cross (John 19:30): Tetelestai. The verb here is a 3rd person singular, which, on the surface, could be either masculine (he is finished), feminine (she is finished), or neuter (it is finished). But by the context we can clearly discern that it should be the neuter it is finished. Thus, adding a pronoun (or noun) is unnecessary in the Greek. Now, certainly, the question of just what was finished is a big one; however, the point here is that it wasn’t a “she” or a “he” that was finished in the context of John 19:30.

If this seems a bit confusing, don’t let this detain you just yet. I think any confusion will be quickly cleared up as I explain the specific clause in John 9:19. Below is the Greek text, under that its transliteration (substituting English letters for the Greek), a rough translation is beneath that, which is followed by my translation. I placed brackets [ ] around the implied pronouns encoded in the two finite verbs below:

ὃν ὑμεῖς λέγετε ὅτι τυφλὸς ἐγεννήθη
hon hymeis legete hoti typhlos egennēthē
whom you [you-]say that blind [he-]was-born
whom you say {that} was born blind

Beginning our discussion with the last word, the verb “was-born” (egennēthē), the encoded person/number is 3rd person singular. Since the context makes it clear that the referent is the man born blind, we know that “he” is the implied pronoun, not “it” or “she”. Thus, adding a pronoun is unnecessary in the Greek. (And in English it would be improper to translate the implied “he”.)

The third word, the verb “say” (legete), has the 2nd person plural encoded. This is in reference to the parents of the now-healed man. Since the context makes the referent clear, then, once again, adding a pronoun is unnecessary in the Greek. (Of course this “you” must be translated into English in order to make sense of the passage.) However, the Greek text also includes the 2nd person plural pronoun hymeis (“you”), even though, as we just noted, this pronoun is unnecessary to convey what was meant. Thus, this is not a redundancy; this is to make the “you” emphatic.

So here [some of] “the Jews” (hoi Ioudaioi) were trying to shame the parents of the man born blind by implicitly accusing them of lying about the blindness of their son—since these Jews assumed the formerly-blind-but-now-healed man had been lying all this time about his own blindness. The other option—that Jesus, that “sinner”, healed him—was beyond the realm of possibility in their figuratively blinded eyes. But this was also a set-up. If the parents were to affirm his blindness from birth, then, in “the Jews” darkened eyes, they would also be an implied party to his “purported” healing by Jesus. This is why the parents claimed ignorance of just how their son was healed and then deferred to their son—to let him speak on his own, thus making him the sole one ‘guilty’ of this—so that they would not face expulsion from the synagogue. Better to let the son face the dishonor and shame by himself. They didn’t wish to share it with him.

Take a listen to the podcast to hear the other (explicit) points the speaker makes.

Concluding Near-Field Digression

I must end this blog post with somewhat of a digression, though not far at all from where I started. I count myself as blessed to live in a place—namely San Antonio, Texas—that has excellent programming (largely so, but discernment required) on Christian radio. This includes both KDRY (AM 1100) and KSLR (AM 630). Programs include both internationally recognized voices and local pastors/teachers. For those in the local area, I suggest you check them out. For non-locals, there may be programming available in your area. Moreover, I’m aware that KDRY can be listened to online or through a mobile app. For those with the financial wherewithal, donations are appreciated, of course.

Silence Punctuated Occasionally by Music

“…When the musicians saw the score, they cried out: ‘Where is the music?’ But then they went on to play it very well. It was beautiful; it was quiet and beautiful.”

— Arvo Pärt1

OK, I confess I’m being a bit hyperbolic with the title. But music can be as much about the space/time between the surrounding notes—the silence—as about the notes themselves. This space can evoke a sense of tranquility, melancholia, anticipation, drama, etc. or combinations thereof.  Both Arvo Pärt and Erik Satie exemplify this approach of placing more distance between notes on the page, to varying degrees, in some of their compositions.


Arvo Part

Arvo Pärt was previously featured in a blog post about 1.5 years ago. That post centered on the music of, lyrics to, and background of one brief choral prayer of peace. Below is a bit more biographical data on the man as well as some historical background on his oeuvre:

Arvo Pärt began his series of orchestral works with an obituary—but one that was at the same time the start of something new. Written in the year 1959 while he was a student at the conservatory in Tallinn, Necrology is the first piece by the Estonian composer to make use of serial music—a scandal for Soviet aesthetics. And so Pärt began what was to be an eventful life as a composer alternating between periods of withdrawal in the search for a style and periods of considerable creative output. Since the early ‘60s, Pärt (who was born in 1935) has traveled between the extremes of official recognition and official censure. Our Garden for children’s choir and orchestra (1959) and the oratorio The Pace of the World (1961) were awarded the first prize in composition in Moscow in 1962. Because of its text—“I believe in Jesus Christ”Credo for piano, choir and orchestra, was banned.2

The quote at the beginning of this blog post (Where is the music?) is a reference to one of Pärt’s most famous pieces, Tabula rasa (Latin for “clean slate”), composed of two movements. Below is a performance of this work by the Estonian National Symphony Orchestra, under the direction of Paavo Järvi, with Viktoria Mullova (1st violin), Florian Donderer (2nd violin), and Liam Dunachie (prepared piano):

In many of the renditions I have heard the second movement is played too hurriedly. The above rendering is suitably slow. Near the end of the piece only one bass viol remains, and in its solitude it grows ever quieter until it ceases altogether, acquiescing to the increasing scarcity of musical notation.

Below is, in my opinion, the best complete live performance currently on YouTube (disregard the grainy video; the audio is clear enough). Inexplicably, however, the initial strokes of each of the violins are omitted (each instrument is to actuate its own note—different from the other—and is to play in unison with the other). In the first movement (Ludus), the diminuendo portion is slower-paced than the intervening crescendos, thus providing a fittingly moving contrast. The final movement (Silentium, beginning at 11:26) is paced at what I deem to be the right tempo, resulting in a more delicately rounded prepared piano tone—not somewhat abruptly truncated like faster readings—every note retaining appropriate distinction and intonation:

My favorite rendition, though, is found in the (premier?) ECM Records WDR (West German Radio) recording of November 1977, featuring the Lithuanian Chamber Orchestra, conducted by Saulus Sondeckis, with Gidon Kremer & Tatjana Grindenko (violins) and Alfred Schnittke (prepared piano).

From the same period of creativity producing Tabula rasa is the brief, sparse piano piece Für Alina. Below is a vlog showing the score as the doubled single notes are struck—one note for each hand (two different notes are struck simultaneously, with the exception of the very first one):

Below is the same piece rendered just a bit slower by a different interpreter:



Some of Erik Satie’s music is recognized as a precursor to minimalism, or minimal music, as in the works of Steve Reich, Philip Glass, Terry Riley, La Monte Young, Gavin Bryars, etc. Thus, Satie may have had indirect influence on Pärt. But whereas Pärt seems to be spiritually grounded throughout his (still-ongoing) career, one may perhaps describe Satie’s life as a bit ‘messy’—not unlike many Biblical characters. Not unlike me.

An eccentric with a wry sense of humor, Satie titled one of his written works, Mémoires d’un amnésique (Memories of an Amnesiac). Additionally, he wrote cryptic player’s instructions between the staffs (staves) such as, “with astonishment”, “on yellowed velvet”, and “like a nightingale with toothache”.3 (I would have really enjoyed getting to know this man!) His Vexations, unpublished during his lifetime—and there is no evidence to suggest it was intended for publication4—is conjectured to have been written in response to the demise of a romantic relationship, though there may be a different impetus for this work.

Reinbert de Leeuw (who just recently passed) provides my favorite interpretations of Satie’s piano music. His tempi are typically slower than other Satie interpreters—this extra space allowing the pieces to ‘breathe’ a bit more—and his touch seems appropriately light or heavy given the particular piece or section of a piece. The vlog just below is timestamped at what is probably my favorite Satie composition, Gymnopédies (1888; there are three variations), performed live (though, somewhat annoyingly, with an inordinate amount of coughing):

And here are de Leeuw’s slower-paced studio renditions of Gymnopédies 1 & 3 from 1977, with suitably stark mostly b&w images:

Also from 1977 is de Leeuw’s Ogives 1—4 (1889), set to interspersings of Monet’s and others’ artwork:

Here are more of de Leeuw’s interpretations (again rec. 1977), including the much lauded—and probably my second favorite—Gnossiennes (1890—1897; six in total):

Act Three of Satie’s ‘Christian Ballet’ Upsud (1892; de Leeuw, rec. date unknown), set to the artwork of Monet, Robert Reid and others:

Sarabande # 1 (1887; de Leeuw, 1977) set to various artists’ works:

All the above reminds me of the former tag line of my favorite record label, ECM Records, as found in one of their album inserts from the ‘70s:

ECM tagline

1 From an interview with Wolfgang Sandner (as translated by Anne Cattaneo), regarding his piece Tabula rasa, published in 1984 as part of the liner notes to ECM Records 1275.

2 Ibid; emphasis added.

3 This according to Ornella Volta’s liner notes (translated by Susannah Howe) for Erik Satie: The Complete Solo Piano Music (483 0236), p 26.

4 Ibid. “The care he took over any piece of writing destined to be seen by anyone else (even the shortest of letters) was always meticulous, bordering on the excessive; during his lifetime, he only ever gave his publishers signed and dated manuscripts, displaying the most elegant calligraphy throughout, his signature acting as his official authorisation for publication” (p 20). Vexations bears no date by the author.

Today in the City of David an Eternal Present was Unveiled

Today is the day we celebrate the birth1 of our Lord and Savior, Jesus Christ,2 Jesus the Christ, the Messiah.3

A bit over two millennia ago, the eternal Word4 became the eternal-temporal Theanthrōpos,5 the God-man.6 God loved the world so much that He provided His one, unique Son7 as a sacrifice for us all, by ‘lifting Him up’ on the cross,8 so that everyone who believes in Him would not  perish, but would gain eternal life,9 adopted as God’s children.10 This entrance into eternality begins the very moment of initial belief11 and remains for those enduring until the end.12

This day we should, in reverential awe, commemorate this glorious, eternally present,13 eternal gift.14 We should remember this selfless, sacrificial gift15 every day—but especially today. Those temporal gifts we give and receive—largely in celebrations overshadowing the true meaning of this season, this day—those temporal gifts we exchange, some by compulsion, will perish. But not this gift. This gift, available to all, has already been given—at such cost!16 The Giver of this gift is Himself the Gift,17 Who seemingly perished forevermore after being crucified.18 Yet He rose again!19 And He lives yet still.20

But this gift is more of an exchange—though a very one-sided one at that. To receive the gift of Jesus’ substitutionary atonement21—in which He has already paid the due penalty for all mankind’s sins past, present, and future22—the recipient must repent,23 turn to Jesus as Lord and Savior,24 and then ‘take up one’s cross daily’.25 This means obeying Jesus’ commandments26 and following His path, to the point of physical death, if necessary.27 However, even if following Christ directly results in temporal death (which is an inevitable eventuality whether following Him or not) one receives the much more valuable eternal life. Yet, even more, as part of this exchange one receives God’s indwelling Spirit28—the Holy Spirit, the paraklētos,29 the Spirit of Truth30—in Whom one possesses both the compass to navigate and the strength to endure His pathway.

Yet Jesus’ requirements are not burdensome.31 When the Christ-follower inevitably sins32—and one easily does so when living by one’s own strength rather than by and in the Spirit33—He is quick to forgive the penitent.34

To those who believe in and follow the Messiah, His Resurrection guarantees this eternal present;35 but, it was the conception36 and subsequent birth37 of the Eternal-temporal38 providing the necessary precursor. As Christians, as Christ-followers, let us remember this day for the momentous and joyous occasion it was and is: the arrival of the Gospel in the Gift wrapped in strips of cloth lying in a manger.39 To those with opened eyes He was unveiled.40 To the blind He remained veiled, but to those blind subsequently receiving sight He was revealed.41

Let us not be side-tracked by the temporality of contemporary glitz and glamour. Let us not take this day for granted. Let us take it to heart. Let us take its inherent message to the outer extremities.42 Let us be God’s instruments through which this Gift is unveiled, blind eyes opened.

The world awaits.43


1 It is very unlikely, though, that December 25 is the actual day Jesus was born.
2 Luke 2:10-11.
3 John 1:41; 4:25.
4 John 1:1.
5 From Theos = God, anthrōpos = man.
6 John 1:14.
7 John 1:14; 3:16.
8 John 3:14 (cf. Numbers 21:8-9); John 12:32-33.
9 John 3:16-17; Romans 5:8; Ephesians 2:4; 1John 4:9-10.
10 John 1:12.
11 John 5:24-25.
12 Matthew 24:13; Revelation 14:12.
13 John 1:1-2; Colossians 1:16-17; Hebrews 1:2-3.
14 Revelation 13:8; cf. Revelation 17:8. There is ambiguity in the syntax of the Greek in 13:8. Is it that the Lamb was slain before the foundation of the world (KJV, NIV, e.g.), or is it that certain names were not written in the book of life from the foundation of the world (ESV, NASB, e.g.)? One could harmonize this with the words whose names have not been written in the book of life from the foundation of the world from 17:8 to resolve this, yet it seems difficult to have a book of life without the Life Giver’s substitutionary atonement (Hebrews 2:17) having been provided first. So maybe both are true? Resolution is not even found in John the Baptizer’s words regarding the “Lamb of God” in John 1:29, for the verb airōn, takes away, is a present active participle, which grammatically indicates durative action, but the temporal reference is unclear. Is it yet-future from the Baptizer’s words, or is John stating that it is already in effect? Tangentially, this verb airō can connote being taken ‘up’ simultaneously with taken away, which can provide a bit of—likely intended—double entendre. In other words, sins are taken up/away as He is taken up/away. This double meaning likely applies—unknowingly by the speakers and in ironical fashion with the benefit of hindsight—in John 19:15 when “the Jews” (hoi Ioudaioi) responded to Pilate’s statement “Here is your king!” with aron aron, staurōson auton, “Take up/away, take up/away; crucify him!” Their command resulted in Him being glorified (John 12:23; 13:31-32; 17:1) and thereby receiving the name above every name (Philippians 2:9-11).
15 Philippians 2:5-8.
16 Hebrews 2:9-18; 4:15. Each and every one of us—at and beyond the age of accountability, at the least—has played his/her part in lifting Him up on that cross.
17 John 11:25; 14:6.
18 Matthew 27:48-50; Mark 15:36-37; Luke 23:36; John 19:28-30.
19 Matthew 28:1-15; Mark 16:1-8[20]; Luke 24:1-49; John 2:19-22; 10:17-18; 20:1-31; 1Corinthians 15:1-4.
20 Revelation 1:18.
21 Hebrews 2:14-18.
22 Romans 3:25-26; Hebrews 9:11-15, 26-28; 10:12, 19-24.
23 Matthew 4:17; Luke 3:8-14; Acts 2:38; 3:19; Romans 2:4.
24 But this cannot be done in one’s own strength; see the words of Jesus in John 6:44: No one is able to come to Me unless the Father, the One Who sent Me, draws him[/her]. See also John 6:65.
25 Matthew 10:38-39; 16:24-26; Mark 8:34; Luke 9:23-24; 14:27; John 12:25-26.
26 Matthew 4:17; 22:37-39; Mark 12:30-31; John 8:31-32; 13:34/15:12; 15:10; James 2:8-11; 1John 5:3.
27 See What did Jesus mean when He said, “Take up your cross and follow Me”?
28 John 3:3-8; 14:17; Romans 8:15-17; 1Corinthians 2:12; 3:16; 6:19; 2Corinthians 6:16.
29 John 14:15-16:15; Acts 1:8; 2:1-39; 1John 4:1-6. See also Who is the Holy Spirit?
30 John 14:17; 15:26; 16:13; 1John 4:6; 5:6.
31 Matthew 11:28-30; 1John 5:3.
32 1John 1:8-10.
33 Galatians 5:16-26; 1John 1:6-8.
34 Hebrews 10:22-23; 1John 1:9-2:2.
35 1Corinthians 15:20-23.
36 Luke 1:34-35.
37 Luke 2:1-7.
38 John 1:1, 14.
39 Luke 2:10-12.
40 Luke 2:8-20.
41 John 9:1-41; 2Corinthians 3:14-18.
42 Matthew 28:19-20.
43 John 3:16-21, 31-36; Romans 8:18-27.

Climocentrism: The New Geocentrism

“Trees don’t lie, but [some] climate scientists do.”
-Tony Heller (@ 8:58 of video below)

One of the most embarrassing aspects of the historical record of the Christian Church was the stubborn, persistent belief that the earth was flat and/or our solar system was geocentric. This thinking was based on misinterpretations of a number of Scriptures. But we now know (despite the assertions of a few current flat-earthers) that our solar system is heliocentric—the sun is its center—and the earth rotates on its axis as it revolves around the sun.

But despite mounting evidence, the historical Church clung to its misinterpretations rather than reinterpret those passages to align with contemporary scientific data. Something somewhat similar is occurring in the realm of climatology, though with a twist. The current ideology of “climate change” does not align with historical climatic evidence, so some climatologists simply—and deceptively—change the climate data. This puts a whole new meaning on “climate change”.

There is historical data of a Medieval Warm Period (MWP; ca. 950AD to 1250 AD), which was followed by a Little Ice Age (LIA; ca. 1300AD to 1850AD). Both tree ring data and historical evidence indicate the MWP had average temperatures exceeding those of today—well before the Industrial Age—and the LIA had average temperatures colder than the past 150 years. This casts doubt on the extent of the role of anthropogenic (human-caused) CO2 emissions from the use of fossil fuels in climatic changes. In fact, I’m old enough to recall that there was a growing scientific consensus in the 1970s of an impending ice age, with its causation linked to emissions from fossil fuels. [See this 1978 video from Columbia University and then-leading world climate scientists, sponsored by the US Army and the National Science Foundation, narrated by Leonard Nimoy.] But, of course, now the theory is the converse: anthropogenic CO2 emissions are causing ‘global warming’! As Tony Heller deadpanned (going from my memory) in a recent video, “Fossil fuels sure are powerful.”

In Heller’s video below is a screenshot of a statement by Dr. David Deming of the University of Oklahoma College of Earth and Energy regarding the subject “Climate Change and the Media”, entered as part of U.S. Senate Committee on Environment and Public Works Hearing Statements (12/06/2006):

I had another interesting experience around the time my paper in Science was published. I received an astonishing email from a major researcher in the area of climate change. He said, “We have to get rid of the Medieval Warm Period” [11:16 in video below].

And that’s precisely what Michael Mann did in his reconstruction of climate data. Mann minimized the heat of the MWP, minimized the cold of the LIA, and inflated recent temperatures—in order to falsely portray recent temperatures as exceeding those of the MWP—showing a trending upwards climactically, resulting in his infamous “hockey stick” graph. You can read the background and results of the court case in which Dr. Tim Ball won Mann’s defamation suit relating to it. Ball even received all court-related costs as part of the settlement, because Mann refused to provide to the court the underlying evidence for his “hockey stick” in order to ‘prove’ his case. From the article:

Tim’s [Ball’s] famous words [were] that Michael Mann “belongs in the state pen, not Penn State,” a comical reference to the fraudulent ‘hockey stick’ graph that knowledgeable scientists knew to be fakery.

In his videos, Tony Heller has been posting actual historical data, such as from newspaper articles from across this spinning spherical earth, in order to compare with current data manipulations from climate ‘scientists’. Below is his most recent vlog. Heller provides much food for thought:




See Tony Heller’s blog for more.

A World of Difference

Since presently I seem unable to finish the various articles I’m working on (some of which require quite extensive research before publishing), I’ll post lyrics to a song I like, from one of my favorite albums (154), by one of my favorite bands in the ‘Rock’ genre, namely WIRE.

Blessed State

(B. C. Gilbert)

Closing doors
Opens eyes
To the fatal gift
Of a well-timed lie
Loved in the flesh
And (but) butchered in the mind
Oh what a pearl
What a well-made world

Holy globe
Eternal home
Sacred sphere
So glad I’m here
Oh what a pearl
What a well-made world

1979 EMI Records, Ltd/Carlin Music Corp.

The original version of this song can be heard here:

Give Peace, O Lord

Estonian composer Arvo Pärt had been commissioned to compose a work to be premiered at a peace concert in Barcelona on July 1, 2004. The piece, “Da Pacem Domine” (Give Peace, O Lord), was begun two days after the March 11, 2004 Madrid train bombings, in memoriam of its victims. It has been performed in Spain every year since, in commemoration.

The text of “Da Pacem Domine” has its origins as an antiphon circa 6th or 7th century (though, as the liner notes to Pärt’s 2005 release Lamentate and the 2009 In Principio state, this piece is based on 9th century Gregorian antiphon), a Christian hymn sourced from 2 Kings 20:19, 2 Chronicles 20:12,15 and Psalm 72:6-7. Prior to Pärt’s adaptation, it was apparently last used in Roman hymnals (and perhaps in the Church of England) in the late 1800s.

The vlogger below set this prayer of peace—as sung by the Estonian Philharmonic Chamber Choir & Paul Hillier—against a backdrop of soberingly haunting black and white war-themed images:

Da pacem, Domine,
in diebus nostris,
quia non est alius
qui pugnet pro nobis
nisi tu, Deus noster

Give peace, O Lord,
in our time,
for there is no other
who fights for us
but you, our God

Yet I offer this more broadly. To all in need of peace for a variety of reasons, may the Prince of Peace grant it to you faster than you can say “amen”.

Letter From a Concerned Follower

And as before, I’ve again used the title of a Pedro the Lion song for a blog post. This time the track is from the album The Only Reason I Feel Secure…Is That I Am Validated By My Peers:

It’s weird to think of all the things
That have not been keeping up with the times
It’s ten o’clock the sun has now
Just begun to set the western hills on fire

I hear you don’t change
How do you expect to keep up with the trends?
You won’t survive the information age
Unless you plan to change the truth
To accommodate the brilliance of men, the brilliance of men

Some folks think we’re better now
Social evolution’s new synthetic
Will keep us on a straighter path
As better men use brand new math
With no wrong answers

I’m just a little bit worried
Do you have some sort of plan?
Have you been finally defeated
By the cunning of these fully evolved men?

I hear that you don’t change
How do you expect to keep up with the trends?
You won’t survive the information age
Unless you plan to change the truth
To accommodate the brilliance of men, the brilliance of men