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JOE STUMP’s TOWER OF BABEL Debut Music Video For RITCHIE BLACKMORE-Inspired Track “Alone In The Desert”

https://bravewords.com/news/joe-stumps-tower-of-babel-debut-music-video-for-ritchie-blackmore-inspired-track-alone-in-the-desert/

#JOESTUMP #TOWEROFBABEL #DebutMusicVideoFor #InspiredTrack #album #video #musicvideo #guitarist #BraveWords #metal #music

Babel, the division of languages and the consequences

#churchleadership #faith #jesus #Messiah #nimrod #salvation #towerofbabel #language

https://lightforthelastdays.co.uk/articles/hebrew-prophets/babel-the-division-of-languages-and-the-consequences/

I grew up Christian, and although I later went agnostic/atheist, the metaphorical mythology of it all and its parallels to our current world is nonetheless intriguing.

#NoahsArk is about surviving the #ClimateCrisis, even when the people around you don't seem to perceive the imminent threat.

The #TowerOfBabel is about large language models #LLM #LLMs, artificial intelligence and the hubris of humans trying to build something godlike.

And, of course, #NeoliberalCapitalism is feeding #Moloch.

I recently finished reading Richard Wollheim's "Painting As An Art".

I found much of it stimulating in the close attention paid to particular pictures and thought provoking with regard to his theory of "seeing in" as the way to understand our perception of paintings.

On the other hand, his use of psychoanalytic theory left me with questions.

Surprisingly, his use of this theory reminded of some recent reading of mine in evolutionary psychology. Both Wollheim and the evolutionary psychologists stress the significance of a common human nature and are inclined to downplay the importance of systems of symbols or culture in general.

I do think that a substantive concept of human nature makes sense, and I am open to the possibility of evolutionary psychology and psychoanalytical theory contributing to an understanding of of human nature.

Altogether less agreeable to me is the tendency of these theories to smuggle in a social ontology in which culture is merely the creation of atomized individuals. One can believe in the evolved nature of the mind and allow for the possibility of certain kinds of psychic forces at work in the individual without denying the importance, still less the existence, of social facts. Thinking about languages as at once learned and used by individuals but also existing as entities external to those individuals is helpful here.

Image: The Construction of the Tower of Babel -- Folio xvii, The Bedford Book of Hours -- 1423 - 30 - The British Library.

#Wollheim #RichardWollheim #PaintingAsAnArt #EvolutionaryPsychology #Psychoanalysis #SocialOntology #Art #Philosophy #IlluminatedManuscript #BookOfHours #BedfordBBookOfHours #15thCenturyArt #TowerOfBabel

The Tower We Keep Rebuilding

On Second Thought

There is something deeply attractive about the phrase “I did it my way.” It appeals to our longing for autonomy, dignity, and control over our own lives. Yet when Scripture places that instinct under the light of God’s revelation, it exposes both its strength and its danger. Genesis 10–11 presents humanity at a moment of remarkable unity. The people share a language, a vision, and a collective determination. On the surface, the Tower of Babel looks like progress—organization, cooperation, and ambition woven together into a single project. But beneath that impressive coordination lies a restless dissatisfaction with God’s design. Humanity is no longer content to live before God; it wants to reach Him on its own terms.

The builders of Babel were not atheists. They were deeply religious in a distorted way. Their tower was not meant to replace God but to force proximity—to ensure visibility, significance, and security apart from obedience. The text makes this clear when they say, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves” (Genesis 11:4, italics added). The Hebrew emphasis rests on ourselves and our name. This is not humility reaching upward in worship; it is pride reaching upward in demand. Ironically, the very unity they celebrated became a threat—not to God, but to themselves. Unchecked human ambition, even when cooperative, can turn destructive when severed from submission.

God’s response often feels jarring to modern readers. “Come, let us go down and there confuse their language” (Genesis 11:7). Yet, this act of judgment is also an act of restraint and mercy. A single-minded humanity bent on self-exaltation would only spiral further into alienation and self-destruction. The scattering of languages interrupts the illusion that unity alone is redemptive. Scripture reminds us that unity without truth, and cooperation without obedience, ultimately fractures rather than heals. As Ecclesiastes later observes, “I hated all my toil in which I toil under the sun, seeing that I must leave it to the man who will come after me” (Ecclesiastes 2:18). Human achievement, detached from God, cannot bear the weight of lasting meaning.

Against this backdrop, the ministry of Jesus in Matthew 9 feels deliberately countercultural. Rather than building monuments, Jesus builds relationships. Rather than gathering power, He gives Himself. He heals, forgives, eats with sinners, and calls the weary to rest. When His disciples ask how to pray, He does not teach them how to summon God downward but how to surrender upward: “Our Father in heaven… your will be done” (Matthew 6:9–10, italics added). The kingdom Jesus announces does not rise through towers but through trust. It does not secure God’s presence by force; it receives God’s presence by grace.

The coming of the Holy Spirit completes what Babel could never accomplish. In John 16:4–15, Jesus promises a Helper who will dwell within God’s people, guiding them into truth. At Pentecost, the confusion of Babel is not erased but redeemed. Languages remain, cultures remain, yet understanding is restored through the Spirit’s work. God does not flatten humanity into sameness; He unites diversity through shared submission to Christ. The presence humanity once tried to reach by brick and mortar is now given freely, dwelling within believers. The tower is replaced by the temple of the heart.

Frank Sinatra’s lyric—“If I didn’t have myself, then I’d have naught”—sounds convincing until Scripture reframes the question. Ecclesiastes confronts us with unsettling honesty: self-possession without God leads to exhaustion, not fulfillment. The Teacher’s reflections are not cynical; they are sober. Pleasure, productivity, legacy—none of them can anchor the soul when God is pushed to the margins. God’s invitation is not to erase the self, but to reorient it. “Whoever wants to save their life will lose it, but whoever loses their life for me will find it” (Matthew 16:25). Doing things God’s way is not self-annihilation; it is self-restoration.

God’s alternative to Babel is not passivity but service. True unity is found not in shared ambition but in shared obedience. Jesus shows us that serving God always flows outward toward serving others. Love, respect, and self-sacrifice are not add-ons to faith; they are its visible shape. The tower impulse still lives in us—in our need to be noticed, to be right, to be in control. Yet Christ gently dismantles those towers, brick by brick, replacing them with a life grounded in trust.

On Second Thought

On second thought, the most surprising paradox in the story of Babel is this: humanity was never closer to losing itself than when it was most united in purpose. We often assume fragmentation is our greatest enemy, that if only we could think alike, speak alike, and act alike, the world would finally heal. Yet Scripture suggests something more unsettling. Unity detached from humility can become just as dangerous as chaos. The tower builders were not divided; they were aligned. What they lacked was not cooperation, but reverence.

On second thought, perhaps the problem is not that we want to reach heaven, but that we want to do so without being changed. Babel was an attempt to ascend while remaining the same—to bring God closer without surrendering control. That impulse persists whenever faith becomes a strategy for self-fulfillment rather than a path of transformation. We pray, plan, and build, yet quietly insist that God bless what we have already decided. The paradox is that God’s “no” at Babel was actually a deeper “yes”—yes to protecting humanity from itself, yes to a slower, humbler redemption.

On second thought, the gospel does not ask us to abandon ambition, but to relocate it. Instead of making a name for ourselves, we are invited to bear Christ’s name. Instead of building upward in defiance, we are called to build outward in love. The Holy Spirit does not erase difference; He sanctifies it. God’s way feels smaller at first—service instead of spectacle, faithfulness instead of fame—but it is the only way that endures. When we stop insisting on “my way,” we finally discover that God’s way is not restrictive, but freeing.

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Random guy just asked me, as far as I can tell, in Spanish if I speak Italian. Did exasperated sigh and big eye roll when I responded with “Sorry, no I don’t”.

Bruh.

#Leiden #TowerOfBabel #PolyglotOrNot #Languages #Spanish #Italian