The Church with No Knees ©

In a land full of pews and of bells and of smoke,
There once stood a Church — but it started to choke.
It choked on its incense, it choked on its pride,
It painted its altars and let Truth slide.

There once was a time it was sturdy and bold,
With statues and silence and chalices gold.
But now it’s all tambourines, handshakes and lights,
With priests who wear sneakers and bishops in tights.

They used to teach sin — now they just say “mistake.”
They used to say “fast” — now they say “take a break!”
They used to preach Christ — now it’s all “let’s be nice.”
No more Ten Commandments, just lukewarm advice.

The dogma? Diluted. The Latin? All gone.
The silence? Replaced with a sing-along song.
They preach Mother Earth and the climate and pride,
But won’t speak of Hell — now that they just hide.

The Pope tweets of migrants and melting ice caps,
While cardinals lounge in theological naps.
The shepherds wear mitres but speak like the mob,
And Peter, poor Peter — he’s out of a job.

The candles are plastic, the homilies canned,
The Mass is a pageant — not sacred, but bland.
And back in the choir, where angels once wept,
Now “On Eagles’ Wings” is sung while folks slept.

But somewhere out there, past the smoke and the spin,
A remnant remembers what burned deep within.
A fire that won’t flicker, a flame that won’t die,
A truth that won’t change when the winds of men lie.

So yes — let them dance, let them prance, let them clown,
Let them spin up their Church till it all tumbles down.
Because when it falls — and fall it shall do —
The Bride will stand up. Not painted. But true.

She’ll rise from the rubble with incense and steel,
With silence that cuts and a sword that can heal.
And Peter will weep, and the Rock will grow warm —
When fire returns
in its
righteous
form.

Sacred to Absurd ©️

Conversational drift refers to the subtle yet persistent way that meaning, emphasis, and interpretation shift over time as stories, events, or facts are passed from one person to another—especially across generations. When applied to history, this phenomenon becomes deeply problematic, because it reveals the inherent instability of oral and even written transmission. The deeper into the centuries you go, the murkier the signal becomes, until what you’re left with is often less history than mythology draped in the language of authority.

History, like language, is a living organism. It mutates—not always out of deceit, but often through misunderstanding, political reshaping, religious motivations, or the simple human tendency to romanticize or villainize the past. A conqueror becomes a liberator. A peasant uprising becomes a divine mandate. A massacre becomes a necessary evil. Over centuries, each retelling adds its own fingerprint—biases of the narrator, the audience, and the prevailing power structures.

Consider the ancient world: few of us question the basic “facts” of Julius Caesar’s life or the fall of Troy, yet much of that history came to us through second-, third-, or tenth-hand accounts. The burning of libraries, the loss of native tongues, the translation errors, the deliberate censorship—all contributed to a version of history that is at best approximate and at worst total fiction wearing a scholarly mask.

Even the written word is no guarantee. Documents survive selectively. Winners write, losers disappear. Scribes edit. Translators reinterpret. What seems like a fact may simply be the loudest story told most often by the side that had the power to preserve their version.

So what credibility can be afforded to history passed down over centuries? Very little, if you seek absolute truth. A great deal, if you understand history as a psychological map of humanity’s self-conception. It tells us less about what actually happened and more about what people needed to believe at the time. In that sense, history is less a record of truth and more a mirror of power, desire, trauma, and myth.

Conversational drift is not just a flaw in the historical record—it is the historical record.