Tag: dystopian

Beyond Platitudes: The Power Of Empathetic Listening

Brent Pollard

The protagonist in “THX 1138” navigates a dystopian society where the government enforces drug-induced obedience, resulting in a docile population. This society is meticulously regulated, with every aspect weighed against cost efficiency. The government aggressively eliminates overbudget items and even regulates religion.

The Renaissance image of Jesus Christ by Hans Memling serves as the visual representation of the deity OMM-0000, whom the inhabitants of this dystopia worship. THX 1138 engages OMM in a phone booth-like setting, seeking solace by sharing his concerns. However, OMM’s responses are eerily consistent regardless of your problem, providing generic advice that appears disconnected from the protagonist’s circumstances. The impression that THX 1138 is merely interacting with a machine becomes clear.

Here are OMM-0000’s canned responses to THX 1138 in one scene of the movie:

“My time is yours…

Very good, proceed…

Yes, I understand…

Yes fine…

Yes… yes, I understand…

Yes, fine…

Excellent…

Yes…

Could you be more specific?

You are a true believer.

Blessings of the state, blessings of the masses. Thou art a subject of the divine. Created in the image of man, by the masses, for the masses. Let us be thankful that we have an occupation to fill. Work hard, increase production, prevent accidents, and be happy.”

In another interchange between THX 1138 and OMM, OMM’s dialogue is verbatim until the last sentences:

“Let us be thankful we have commerce. Buy more. Buy more now. Buy more and be happy.”

In this part of the movie, THX 1138 is not taking the mandated drugs, and as a result, he experiences withdrawal symptoms. These symptoms exacerbate the harsh and gloomy reality of his dystopian world. Although he has someone in OMM who is supposed to bring comfort, THX 1138 discovers the truth about his god.

I have sought advice from Christian community members who unfortunately ended up as helpful as OMM, providing me with canned answers like “read your Bible” and “pray more.” Although this advice is valuable, it doesn’t always feel enough when faced with specific difficulties. By telling someone their positivity alone can help them overcome adversity, we place an unfair burden as they strive to cope and find solutions. For instance, a brother once told me I could overcome Crohn’s disease simply by thinking myself well since the Bible says our thoughts determine our reality. (“As a man thinks in his heart, so is he.” Proverbs 23.7 NKJV). Such viewpoints can be particularly frustrating when one is dealing with complex issues, such as long-term health problems or depression, for which easy solutions do not exist.

The biblical figure Job faced similar frustrations. Initially, his friends offered silent support during his grief. However, they responded with criticism rather than understanding when he expressed his suffering. Job’s desire to argue his case directly with God emphasizes the importance of being heard and understood rather than dismissed with platitudes or unfounded advice (see Job 13.1–5).

The subject matter highlights a more significant issue: the tendency to provide quick fixes rather than empathetic listening. In times of pain or doubt, people often need space to express themselves, even if their words appear exaggerated or contentious. Job’s friends should have silently listened when Job wished he had not been born instead of blaming his alleged sins. The story of Job demonstrates that divine compassion outweighs human judgment, reminding us of the Christian call to love and listen to one another without passing judgment or offering simplistic advice.

Therefore, the next time someone seeks your support, resist the impulse to provide immediate solutions. Instead, listen attentively and allow them to guide the conversation. A listening ear rather than unsolicited advice can provide genuine relief and support, fostering a more compassionate and understanding environment. Prayerfully speak to them when appropriate once someone has fully vented their emotions.

“It’s the end of the world…And I feel fine”

Brent Pollard

A “guilty pleasure” is something that one enjoys despite believing other people don’t generally value it or think it’s strange or unusual. It often implies enjoyment of something that societal standards may view as low-brow or embarrassing, but the individual finds personal enjoyment in it regardless. This pleasure could be a specific type of music, a television show, food, or any other enjoyable activity that might not be considered “sophisticated” or “appropriate” by some. 

Embarrassment or the acknowledgment that one’s enjoyment may not be socially acceptable causes the feeling of guilt. At the same time, “pleasure” indicates the personal joy or gratification one gets from it. Therefore, “guilty pleasure” does not always mean something unethical or immoral. It’s more about finding value in something that society frowns upon or labels as “low culture,” “kitsch,” “campy,” etc. 

Rather than being due to actual wrongdoing, guilt often results from a contrast with one’s usual standards or tastes or from a perception of the judgment of others. The concept of guilty pleasure is widely recognized and accepted as a regular part of human behavior. Hence, whether you realize it or not, you likely have a few guilty pleasures too.

Dystopian and disaster scenarios are some of my guilty pleasures. I’ll use the 2004 apocalyptic thriller The Day After Tomorrow as an illustration. It nicely sums up Al Gore’s and Greta Thunberg’s exaggerated climate alarmism. But even Roland Emmerich, who brought us Independence Day, couldn’t find mainstream success with his ludicrous environmental doomsday epic. A 50% audience score and a 45% Tomatometer score on Rotten Tomatoes explain why it’s one of my “guilty pleasures.”

Recently, I came across “Doomsday: 10 Ways the World Will End” on the History Channel. As I had a little time on my hands, I gave it a watch. I was not disappointed. Having Michio Kaku as a guest on the show was a highlight for me. I can’t put my finger on why I find him so intriguing. Therefore, I pause the remote and pay attention whenever I see his face. This series had everything in its ten hypotheticals, from a mega eruption at Yellowstone to the Earth being pulled out of orbit and hurtled into the sun.

I smiled wryly as I listened to an anthropologist with huge gauges in his earlobes describe how the latter scenario would result in a gradual temperature rise that would eventually engulf the planet in “hell.” I couldn’t help but notice that the only time producers used Bible-related terminology was about a place of eternal punishment “where their worm does not die, and the fire is not extinguished” (Mark 9.48 NASB). 

I wonder why I find it entertaining to watch things that I know to be implausible and ridiculous. I should swallow my pride rather than end up sounding like that Pharisee in the Temple. “God, I thank You that I am not like these academics who do not believe in You.” More than likely, I use my guilty pleasure to reassure myself that everything will be fine. 

I’m not a natural salesperson. The sales commission I make would not be enough to support me. However, I have studied materials on success in a cold sale. A sale that has no prior leads is considered “cold.” You are going up to a total stranger and trying to make a sale. You may see why an evangelist would read such a book out of curiosity. 

Imagining the worst-case scenario is one strategy for buffering the emotional impact of rejection. You might, for instance, imagine a situation in which, after you’ve formally introduced yourself to the homeowner, he goes off and punches you in the face for no apparent reason. If the person says “no” to your sales pitch, you can console yourself by thinking, “Well, at least he didn’t punch me in the face.” This method is great for calming your nerves.

When I watch a doomsday scenario movie or documentary, I immediately notice that the show’s producer has overlooked one crucial factor: the existence of God. God’s existence ensures that nature always follows its laws. Hence, Earth will not experience any disturbance in its orbit. Instead of suggesting that past eruptions in Yellowstone indicate a repeat occurrence, this evidence is more consistent with the mechanisms God used to destroy the world in a global deluge. Although mankind can make life on Earth quite unpleasant, only God has the power to wipe out all human life forever. In the meantime, He has promised that the cycle of planting and harvesting, cold and warmth, summer and winter, day and night, will never end (see Genesis 8.22).  

Perhaps you don’t enjoy watching disaster films or documentaries. I understand. But maybe this will help you see why I refer to this as one of my “guilty pleasures.” I know you will agree that God’s promises are worth holding on to. When fear overwhelms you, even if it seems irrational, remember to take solace in the words we attribute to the sons of Korah in Psalm 46.

“God is our refuge and strength,
A very ready help in trouble.
Therefore we will not fear, though the Earth shakes
And the mountains slip into the heart of the sea;
Though its waters roar and foam,
Though the mountains quake at its swelling pride.” (Psalm 46.1-4 NASB)  

Should Christians “Go Galt?” 

Friday’s Column: Brent’s Biblical Bytes

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Brent Pollard

Christian monasticism arose within the fourth century AD. The proponents of monasticism felt they were able to live holier lives in isolation. There are still monasteries around today, but the movement is not nearly as popular as it used to be. I think all but a few introverts would enjoy the idea of spartan monasticism today. Besides, monasticism is antithetical to Christian teaching since it is hard to be salt and light to the world, secreting yourself away from where you can influence others (Matthew 5.13-16). But, oh, are we not vexed (oppressed) like Lot living in Sodom? (2 Peter 2.7-8) We are. And that is why we sometimes fantasize about living in a genuine, Christian community. 

That is a rather funny fantasy, though. Christians do have this community. It is called the ecclesia (the assembly or church). Early Christians availed themselves of it by meeting DAILY for worship and fellowship (Acts 2.46-47). We often use economic rationale to justify limiting our assemblies to a maximum of about four gatherings a week. But did our Christian forebearers not have to work? Did these brethren lack familial responsibilities? We must agree that they learned to make time for what was important to them. These earliest Christians truly embodied the command to seek God’s righteousness and Kingdom first (Matthew 6.33). 

However, “Going Galt” is a different concept entirely. The term comes from a dystopian novel by Ayn Rand in the same vein as George Orwell’s 1984. Rand’s book, entitled Atlas Shrugged, presents a mysterious man named John Galt who seeks to persuade those producers exploited by a heavy-handed government to withdraw to seclusion to deprive said government, termed “looters,” from continuing to use them. Ultimately, these “strikers” (striking from participation in said society) desire to establish a new capitalistic society founded on Galt’s philosophies, concepts like individualism and reason. It was a flop in its time but has since become popular among the politically conservative and libertarian.  

A person choosing to “Go Galt” in 2021 would move to an area where they can find political kinship with the existing population. In other words, to co-opt our current colorful political nomenclature, someone voting “red” would move from his “blue” majority state to one matching his voting preferences. “Going Galt” would also mean ditching businesses that have become overtly political in their messaging. A recent example of this would be the avoidance of the Coca-Cola Company for embracing critical race theory. As the current bogeyman is socialism, the idea of those advocating “Going Galt” is to deprive champions of socialism of the material needed to advance the political ideology further. Essentially, you cut off their access to taxpayers and lower their profit margins. 

Peter referred to the Old Law as being a burden no one could keep (Acts 15.10). In many ways, trying to isolate ourselves from others as Christians or “Go Galt” morally would prove an equally arduous task. It is easy to highlight a particular product to avoid, but the said product’s producer likely makes many other products that we may not escape. Or, if you have a 401(k), your mutual fund may buy into stock in the company you wish to punish. You would have to do your research. I do appreciate the idea. The problem, as always, is one of execution and consistency. 

As we often say, “We are in the world but not of it” (cf. John 17.15-18). Jesus said the only way we could avoid these types of problems would be for God to take us out of this world. However, that is not practical since He is sending us out into that world with the Gospel (cf. Matthew 28.19-20; Mark16.15-16). Ultimately, choosing where to live and work or the products one buys, as long as no one supports immorality, falls under the umbrella of Christian liberty (cf.  1 Corinthians 6.12; 10.23;8.1ff; Romans 14.1ff). I may have a problem with the direction that the Walt Disney Company has gone, but I cannot condemn you for subscribing to Disney Plus so you can watch “baby Yoda.” Disney Plus isn’t something like pornography, even if parents need to be mindful of the secular humanistic and evolutionary concepts found in Disney programming today. 

The most excellent solution for those contemplating something akin to monasticism or “Going Galt” is to lose yourself in the local church.  Seek opportunities for fellowship with your brothers and sisters. In so doing, not only do you find needed support, but you can find those to help shoulder your burdens as you help to shoulder theirs (Galatians 6.2,10). The church, after all, is one of those heavenly places where our blessings may be found (Ephesians 1.3).