Passion of Christ. (Wikimedia (CC BY 3.0).)

COMMENTARY: The noise of mob rule can leave no one at peace a peace which is only found, ultimately, in union with Christ.

The present civil unrest in American U.S. society is the culmination of a long descent from the Judeo-Christian ethic a descent which began in earnest with the onslaught of World War I. Europe committed spiritual suicide in a war which led to casualties on a massive level and ended in an equally devastating pandemic of influenza (which historians note, was spurred on, in part, by the close-quartering and mass-movement of troops throughout the U.S. and Europe during and after the war).

World War I was the fruit of nihilism the denial of objective truth already begun in the 19th century. I have used the word nihilism for this denial because when nothing is absolutely true then there is no certain path in either reason or faith. Pope emeritus Benedict XVI referred to this as the dictatorship of relativism. Anarchy is its political equivalent.

The denial of objectivity was characterized by two things a century ago which have gained more ascendancy with the passage of time: the discovery of relativity in science which indirectly led to a relativity regarding all truth and especially moral truth. (As Catholic historian Paul Johnson notes, Einstein himself protested against making this leap from objective science to the moral realm.) ````Nonetheless, however unfairly, Einsteins scientific discovery was coupled with Sigmund Freuds psychological discoveries, which together with the rising popularity of Marxism and Darwinism, brought the whole issue of personal responsibility into question. Indeed, the philosophical relativism of the 19th century embodied by Marxism and Darwinism, affirmed that all universal truths were either a result of the projection of human need or human emotion or some invisible and inhuman force but not objective thought grounded in sense experience and in the fact that a transcendent God does exist and does take an interest in human affairs.

Relative to Catholicism

Naturally, then, this denial of objective truth, when applied to Catholicism, has had very destructive results. Reflecting on this, Pope Emeritus Benedict XVI gave a talk published as Difficulties confronting the faith in Europe Today (May 2, 1989) when he was head of the Congregation for the Doctrine of the Faith (CDF) in which he recounted that there were three basic areas of difficulty in Catholic doctrine today caused by this relativism of truth.

The first regards the complete disappearance of the doctrine of creation from theology. The demise of metaphysics goes hand in hand with the displacement of the teaching on creation. Their place has been taken by a philosophy of evolution (which I would like to distinguish from the scientific hypothesis of evolution). This philosophy intends to discard the laws of nature so that the management of its development may make a better life possible. Nature, which ought really to be the teacher along this path, is instead a blind mistress, combining by unwitting chance what man is supposed to simulate now with full consciousness (Difficulties). The results of this denial blur the distinction between God and the world so that the world becomes God.

The second area is a new idea of Christ. If one denies a transcendent deity and yet claims to be a Christian what does one do with Christ? He says there are two models, both equally disturbing. One sees Jesus as just a good middle class male who preaches a simple doctrine of love and pacifism, and never challenges anyone to anything. The other is the failed revolutionary. Now in both these versions there runs a common thread, namely, that we must be saved not through the Cross, but from the Cross. Atonement and forgiveness are misunderstandings from which Christianity has to be freed (Difficulties).

The third unfortunate consequence is the denial of the afterlife. If there is no transcendent God and Jesus need not have suffered the cross to redeem us then the afterlife described in Scripture is one we create here ourselves by better social structures. This is the better world of Utopia. Where the Kingdom of God is reduced to the better world of tomorrow, the present will ultimately assert its rights against some imaginary future. The escape into the world of drugs is the logical consequence of the idolizing of Utopia. Since this has difficulty in arriving, man draws it to himself or throws himself headlong into it (Difficulties). Young people have been imbued with this escape from reality because there is nothing certain they can hold on to as truth.

Toss Out the Cross?

The results of the new Christology, which presents a Christ without a Cross is to humanize Jesus so much he ceases to be divine. The Cross and all his suffering during the passion become a regrettable incident he could have avoided. The Cross is called absurdity itself, not in the sense of St. Paul who contrasts its higher wisdom with Greek philosophy, but in the sense that it is senseless. Jesus did not choose the Cross but only suffered the humiliation of Golgotha because the politics of the time were not ready for his revolution. As a result, he threw himself into the blackness of the unknown as what might be supposed an irrational act of faith which itself is anti-intellectual. He hopes against hope that God will make sense of this meaninglessness and his cry, My God, my God why have you forsaken me? expresses the fact that he really has no idea why he is there.

This interpretation of Jesuss passion and death culminating in an ultimate cry to his father is completely contrary to Catholic teaching on the subject. Jesus did not have faith because he did not need faith. He is the only person in Scripture to whom faith is not attributed. Traditional Catholic theology, even expressed in the teaching John Paul II, affirms that Jesus has the vision of God in heaven in his human mind from the moment of his conception. He does not merit heaven for himself but only for us. He is always in command even in his passion. No one takes my life from me, I have power to lay it down and take it up again. (John. 10:18)

Though Jesus feels abandoned on the Cross does he think this to be the case in what we call his higher intelligence? How could he be deserted by God by himself? He cannot cease being the second Person of the Trinity, nor God made man, nor a sinner, nor lose the Beatific Vision once he has it. He is only abandoned externally to the will of his enemies and though he feels this deeply (the Passion was a matter of horrific suffering) he knows he is not. Catholicism has always expressed this as: God withdrew his protection but preserved the union. The cry from the Cross is the first verse of Psalm 22 and if one reads the psalm through, the innocent psalmist is suffering terribly, but his concluding verses are very far from a cry of despair. All the ends of the earth will remember and turn to the Lord! proclaims David near the end of the poem.

Nowhere Peace but in Christ

For those who do not believe in the afterlife or the Beatific Vision, their attempts to create Utopia lead to a dead end. Pope Benedict thought it was to explain their despair of saving themselves that modern culture has taken refuge in drugs. More recently, and at an alarmingly increasing rate, secular society has indulged in a new sort of drug: Rage. Rage which destroys the other as other (thus, racism, abortion, etc.) is a convenient scapegoat for the inability the impossibility to save oneself. Stupid rage which destroys property and society is like a drug and like a drug it must be controlled. As with the other deadly sins pride, greed, envy, lust, gluttony and sloth-- if one must ascetically challenge and control sex, one must control anger with an aesthetic discipline grounded in the cardinal virtues. To strive for such virtues, however, requires a return to objective truth which culminates, theologically speaking, in the Cross and resurrection.

If faith is true, then reason can enter the soul again. Satan loves noise because it rejects and corrupts the ability to think. The noise of mob rule can leave no one at peace, and even if protests at injustice are accompanied by the best motives, the noise in a soul inhibits the objectivity necessary to carry out such protests with peace of mind and peace of soul a peace which is only found, ultimately, in union with Christ.

Dominican Father Brian Mulladys latest book is Captivated by the Master: A Theological Consideration of Jesus Christ (EWTN).

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Nihilism and the Passion of Our Lord - National Catholic Register

These days, nihilism isnt a choiceits a corner that weve boxed ourselves into in a feeble attempt to preserve some semblance of peace of mind. By 2020, Protomartyr had already spent more than a dozen years making malaise seem ineffably cool, with vocalist Joe Casey serving up tongue-lashings over gummy bass lines and bristling riffs. On the bands new fifth album, Ultimate Success Today, Casey confronts the decline of his own health alongside the decay of our planet due to human recklessness. In a bit of gallows humor in the press release for the album, he says he treated it like it might be the bands final act: I made sure get my last words in while I still had the breath to say them. Caseys farewell letter reads like a laundry list of quagmires and calamitiesrabid dogs and disease gnash through the anti-police dirge Processed by the Boys, while they must ward off black bile to make way for golden light in the acid-punk-tinged Tranquilizer. Ultimate Success Today could have easily buckled beneath the weight of Protomartyrs dissatisfaction, but the Detroit four-piece enlisted a seasoned crew of guests to help shoulder the load, including improvising saxophonist Jemeel Moondoc, vocalist Nandi Rose (aka Half Waif), and cellist Fred Lonberg-Holm. Thankfully the extra hands dont distract the band from their postpunk whims: Casey still incants like a whiskey-sloshed soothsayer, and the two-man rhythm section still hot trots and syncopates with abandon. Had Ultimate Success Today been released in a year untouched by pandemic, rebellion, and locusts, it wouldve landed somewhere between cautionary tale and philosophical inquiry. Today it arrives like a wretched proof of life. v

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Protomartyr dive into the murk of modernity with Ultimate Success Today - Chicago Reader

Amid the pandemic lockdown, streaming platforms have become the storehouse of zombie thrillers. Not all that long ago, Netflix Brazil presented to us their own remake of Charlie Brooker's 'Deadset' titled 'Reality Z' and now joining the slate of the genre is Netflix Brazil's second original, 'Kissing Game' aka 'Boca-a-Boca'. It sounds lie your regular teen drama, a name raunchy enough to flock bored teens to the streaming platform for an easy Friday binge. But while the satirical coldness of 'Reality Z' isn't prevalent in the Esmir Filho thriller, there's an in general nihilism and rebellion sprinkled throughout the six-part miniseries, that burns slow enough to keep one on the edge about what exactly the source of this virus, and who the real villain is.

A sheer mirror of the social issues plaguing a ranch-dependent rural town, 'Kissing Game' puts under the microscope more than just the dangerous virus that starts attacking teenagers after a night of drugs and raving gone wrong. It tackles social media and the adult society's response to a crisis that the world is now all too familiar with, through a story that even though not exactly worth a must-watch recommendation, does deserve its due nod for being so strangely unique.

The story kicks off with the free-spirited Bel dragging her relatively introverted best friend Fran (Iza Moreira) to a local rave in the village on the outskirts of their town. Soon after, Bel is traumatized by a growing numbness in her body and a dark bruise around her mouth. She gets admitted to the local hospital but nobody can figure out just what is afflicting her. Bel's situation worsens as she turns into what can be labeled as this show's version of zombies, who somewhat glow in the dark. At least their eyes and veins do. It is soon revealed that the disease was contracted from the rave and everybody is at risk. Why? Because of the titular game of course; Bel kissed a stranger at the party and thus arose what they keep calling a 'kissing orgy'. Everybody kissed everybody and it's a lot of making out under neon lights and against slow-mo transcendental music. Sadly, as aesthetic as the scenes were probably meant to be this whole lot of kissing becomes hard to overlook.

But once you're able to overlook it, Filho and his cast of what looks like seasoned actors create a fluid web of secrets and mysteries, as they indulge in seeking answers to questions their parents want to stay blind to. Social media works its charm at exposing all the nitty-gritty of the disease and how one of their own contracted it. Soon it becomes a story of outcasts and rebellion as teenagers do what they do best and both overexaggerate and demonize people who don't pander to their silly mockery of the disease. There's also an ongoing mystery about the school principal's daughter that is revealed only at the end of the penultimate episode and surprisingly enough - there's a cure - or an antidote to living with this virus, because get this - it targets teenagers the worse because they are most prone to suppressing their feelings.

As the story progresses, people flock to natural cures and apothecaries in the wild as a unique amalgamation of the village life and the city coming together to find a cure to the spreading epidemic - perhaps a commentary on how instead of outcasting, compassion and support should be the tone in today's times. Filho also notices the power and privileged enjoyed by the rich as they continue to exploit the not-so-privileged in the name of family and economy whenever it is convenient for them. The rebellion comes from the teenagers who just want to have fun, smoking up and getting laid - something their very religious society vehemently condemns, especially if they are gay. Bullying and hate crimes shine through as well, binding together all the contributing factors that strive to divide the society at a time when they all must come together, and go back to their roots to find peace and help. And somehow all of this blends together to make for a thought-provoking, if not compelling watch.

In its own way, 'Kissing Game' is reminiscent of the 2014 horror, 'It Follows', where people were being targetted for having sex. The Brazilian thriller is also a funny reminder for breaking social distancing norms and works best for people who 'don't enjoy drinking other people's saliva', as character Alex Nero (Caio Horowicz) puts it. Yet it is the narrative being that from a teen's point of view that strikes the most. Fran, a possibly closeted lesbian battling her own reserved trauma of watching her twin die at the age of nine, is both mature and vulnerable at the same time. As her mother reflects while looking over an unconscious Fran lying in isolation at the hospital, "I knew this one would cry only when she had to." It is these touching moments, the desperation of family's doing their utmost to save their children, and the consideration for teens raising an alarm that strikes a chord. More than god complex, these kids are driven by the knowledge of apathy their parents are known to possess. So it's no wonder they take matters in their own hands, trying to find a cure for the plaguing virus.

'Kissing Game' is now available for streaming on Netflix.

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'Kissing Game' Review: Drugs, nihilism and a mysterious virus make this Netflix thriller stand out - MEAWW

by Sarah Jaquette Ray|July22,2020

According to polls, Generation Zpeople born between the mid-1990s and early 2010sshare some startling characteristics. Surveys show that they are more lonely, depressed, and suicidal than any previous generation. They are more likely than earlier generations to be economically poorer than their parents, and they are the first generation expected to live shorter lives than their parents. As the most ethnically diverse generation of Americans, they care deeply about racial justice and are leading the George Floyd protests. They also led the largest climate strikes in 2019. Indeed, this generation seems to combine their efforts for both racial and climate justice for the first time in history.

But my experience of this generation, as a college professor of environmental studies, centers on another salient quality: Young people arent just motivated by climate change, they are downright traumatized by it. They are freaked out about the future of our planet, with a sense of urgency most of the rest of us havent been able to muster. This has profound political implications: Young people like my students are committed to making our world a better place. Its my job, Ive begun to think, to make sure that people in this climate generation dont get swallowed up in an ocean of despair along the way.

The Gen Z students I am teaching now are different from those Ive taught for 12 years. The students who used to choose environmental studies as a major, even as recently as five years ago, were often white outdoorsy types, idealistic, and eager to righteously educate the masses about how to recycle better, ride bikes more, eat locally, and reduce the impact of their lifestyles on the planet. They wanted to get away from the messiness of society and saw humanity as destroying nature.

By contrast, my Generation Z students care a lot more about humans. They flock to environmental studies out of a desire to reconcile humanitys relationship with nature, an awareness that humanity and nature are deeply interconnected, and a genuine love for both. They are increasingly first-generation, non-white, and motivated to solve their communities problems by addressing the unequal distribution of environmental costs and benefits to people of color. They work with the Movement for Black Lives, Indigenous sovereignty groups fighting the Dakota Access Pipeline, and organizations that dismantle barriers to green space, such as Latino Outdoors. Unlike my students from earlier days of teaching, this generation isnt choosing environmental studies to escape humanity; on the contrary, they get that the key to saving the environment is humanity.

Its a vision of wholeness and hopebut it comes with a dark side. Digging into environmental studies introduces young people to the myriad ways that our interconnectedness in the world leads to all kinds of problems. Intergovernmental Panel on Climate Change reports predict that climate change and habitat destruction will increase the spread of infectious disease; climate also exacerbates health disparities between white and African American people in the U.S., including Black womens pregnancy risks. Studying these sources makes it clear that the devastations of climate change will be borne unequally.

We cannot afford for the next generation of climate justice leaders dread to become a self-fulfilling prophecy. Their psychological resources of resilience, imagination, efficacy, and, against all odds, their fierce capacity for joy, are just as necessary for the future of a viable planet as natural resources like clean air and water.

Some of my students become so overwhelmed with despair and grief about it all that they shut down. Youth have historically been the least likely to vote; but Ive also seen many stop coming to lectures and seminars. They send depressed, despairing emails. They lose their bearings, question their relationships and education, and get so overwhelmed by a sense of powerlessness that they barely pass their classes. One of my students became so self-loathing that she came to think the only way to serve the planet was to stop consuming entirely: reducing her environmental impact meant starving herself. Most young people I know have already decided not to have children, because they dont want their kids growing up on a doomed planet. They barely want to be alive themselves. They often seem on the brink of nihilism before we even cover the syllabus.

The young people I am teaching say they will bear the worst consequences of processes they did not initiate, and over which they have little or no control. They speak of an apocalypse on the horizon. My students say they do not expect to enjoy the experiences older adults take for grantedhaving children, planning a career, retiring. For many youth, climate disruption isnt a hypothetical future possibility; it is already here. They read the long predicted increases in extreme weather events, wildfires, sea level rise, habitat destruction, worsening health outcomes related to pollution, and infectious disease as clear signs that their worst fears will be realized not just in their lifetime, but right now.

This sense of doom is more widely felt, beyond college classrooms. Psychologists and environmental scholars are coming up with a whole new vocabulary to describe these feelings of despair, including solastalgia, climate anxiety, eco-grief, pre-traumatic stress, and psychoterratic illness.

Whatever one calls it, all of this uncertainty can immobilize young people when they feel they can do nothing to fix it. Their sense of powerlessness, whether real or imagined, is at the root of their despair. I have found that many young people have limited notions of how power works. My students associate power with really bad things, like fascism, authoritarianism, or force; or slightly less bad things like celebrity, political power, or wealth. They have little imagination about how to engage in social change, and even less imagination about the alternative world they would build if they could.

Without a sense of efficacythe feeling of having control over the conditions of their livesI fear some may give up on the difficult process of making change without even trying. Psychologists call this misleading feeling of helplessness the pseudoinefficacy effect, and it has a political dimension that may keep individuals from working to help others. This feeling may also sync up with Americans recent cultural and economic history of seeing ourselves as consumers. Some scholars have argued that limiting our ability to imagine ourselves as having agency beyond being consumers has resulted in the privatization of the imagination. The combination of the feeling of misplaced despair and the feeling that they can only make changes through lifestyle choices creates a sort of ideological box that blocks real democratic political change.

Meanwhile, there is very little in the mass media to suggest that young people have real power over changes in the climate at largeor even our political system. The 24/7 news cycle thrives when it portrays a world on fire. And mainstream media offers few stories about solutions or models for alternative, regenerative economies. The stories that are covered often only tackle technological or market solutions that have yet to be invented or produced. By portraying climate change as a problem that is too big to fix, and suggesting that the contributions of any single individual are too small to make a difference, these messages leave young people with little sense of what can be done. Amid the clamor of apocalyptic coverage, few are talking about what it would take to thrive in, instead of fear, a climate-changed future.

We cannot afford for the next generation of climate justice leaders dread to become a self-fulfilling prophecy. Their psychological resources of resilience, imagination, efficacy, and, against all odds, their fierce capacity for joy, are just as necessary for the future of a viable planet as natural resources like clean air and water. Activists and teachers of my generation must help Gen Z learn to push on the levers of technical, political, cultural, and economic change, and to draw on existential tools or deep adaptation in times of crisis.

Theres hope in the images on the streets and on social media: Todays protests against police brutality are a testament to young peoples power and evidence of their commitment to their future. It isnt an especially large leap from fighting a racist justice system to improving the planet; indeed, many in this generation see them as inextricably connectedthats the point. And the rapid and radical changes that society has undertaken in response to COVID-19 is further evidence that change is possible. Humans can sacrifice and make collective changes to protect othershopefully, in these difficult weeks, my students will be able to see that.

The trauma of being young in this historical moment will shape this generation in many ways. The rest of us have a lot to learn from them. And we would do well to help them see that their grief and despair are the other side of love and connection, and help them to channel that toward effective action. For their sake and that of the planet, we need them to feel empowered to shape and desire their future. They have superpowers unique to their generation. They are my antidote to despair.

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Generation Z Is the New Face of Climate Justice - zocalopublicsquare.org

In a year that will go down in history as a dumpster fire of a horror show, a duality of mindset exists among the people one that can be broken down into either apathy or rage. With our every waking thought being recorded on social media, addicted to the micro-dopamine hit of likes, but also doomscrolling long into the night, nuance is dead and opinion is binary. Yes or no, black or white, on or off. There is no maybe, there is no grey area, there are nohalf-measures.

Theres a fine line between people screaming at each other because of what happened on the last season of a shitty reality show and people having a strong opinion politically, muses KW, vocalist and guitarist for Canadian doom-mongers Vile Creature. People need to understand that when it comes to, Which band is your favourite? Which colour is your favourite? Who is the coolest celebrity? that none one of it matters and if you have a strong opinion then you need to calmdown.

When youre talking politically, you have to have a strong opinion because inaction iscomplicity.

Kerrang! is chatting to KW over Skype following the release of Vile Creatures new album Glory, Glory! Apathy Took Helm! last month. And while the album title is tongue-in-cheek, it raises questions of internalised apathy, often born from a place of privilege and wilfulignorance.

KW explains it as a feeling of wanting to make the world a better place but not knowing how, so you just sit in front of Netflix and tell yourself youll do ittomorrow.

Its much easier to blend apathy into your life than to combat things and actively work on making things better not only for yourself but for otherpeople.

He continues: For me specifically, Im referring to the ideals of moral nihilism and the idea of people saying, The worlds nothing and we are nothing so we should just do nothing because nothing fucking matters. Its lazy and stupid and prevalent in a high amount of metal bands. But its metal to care, its metal to try and change things. Do you think Black Sabbath wrote War Pigs to sit around not doing anything? You think Rob Halford was out and proud for no reason? No, they wanted to change things and make thingsbetter.

Since their formation in 2014, Vile Creature have been actively spreading a positive message of change and equality through their punishing slabs of tar-thick riffage. KW (he/they) and his partner Vic (they/them) both identify as queer, and over the past three albums have been sharing their personal experiences at high volume and even higherintensity.

The project began when they began dating and KW taught Vic how to play the drums. Within three months they had released their first record and now, six years later, they have played hundreds of shows and become one of the most respected names in the underground, although they were initially seen as the black sheep of their local scene in Hamilton, Ontario playing just eight shows in their local areaever.

We were a two-piece who were outwardly talking about our personal experiences as queer persons and were very up-front about it. Near the end of the set wed talk for a minute about who we are, what we stand for and what the songs were about. I dont think that was a thing that was around in SouthernOntario.

Our first two years of playing shows, all of our bills were a noise act, a queercore pop-punk band and then us because nobody knew who to put us with. I dont think at that point there were many outwardly, specifically anti-oppressive doom bands, which has changed a lot in the past few years. Its amazing to see so many outspoken bands continuing to pop up, even bands who are significantly older than us being more vocal about their political beliefs. It makes it a much more comfortable experience going out to playshows.

Growing up in south Florida in the late 90s/early 00s, KW explains that the words trans and queer werent a part of the culturallexicon.

It was Oh, youre a f*ggot! Punch, punch, kick, hospital. Thats what growing up was like in a lot of circumstances and the band for me lyrically and creatively started as a means to put those feelings out there and releasethem.

Despite heavy musics supposed ideals of rebellion and independence, LGBTQIA+ is still viewed as a taboo subject by many of its followers ironically going against the progressive attitudes on which this genre wasfounded.

We were looking at Twitter this morning and a tweet said, I was stoked to buy the album on both LP and CD and give this band a try, then they started with all this political crap so I spent my money elsewhere and Im no longer interested in their creativity, smirks KW. Weve got a good amount of pissbaby clownshoe boys like that and we dont give afuck.

We talk about our personal experiences more than anything, but our personal experiences are politically-based. Were politically-charged people because of the system we grew up in and the experiences that we faced. For us it was about being true to ourselves and just generally ignoring everyone who had an issue with what we were saying because we dont care aboutthem.

But could someone who doesnt ascribe to Vile Creatures progressive, liberal viewpoint still enjoy them?

If we were just aiming it at queer people wed just be preaching to the choir, says KW knowingly. If someone listened to our band and it opened them up to thought processes of dealing with their own internalised racism, misogyny or homophobia and come out the other side with a better understanding then thats a wonderfulthing.

Its important for bands like us to play in uncomfortable spaces and talk to people who have opposing views and force them to reckon with their own internal shit, he adds. I will always feel so safe and amazing playing for 500 beautiful, affirming voices of people who intrinsically agree with our politics, but were not changing anything by doingthat.

KW and Vics personal lives have fed directly into new album, Glory, Glory! Apathy Took Helm!. While their previous album 2018s Cast Of Static & Smoke was a sci-fi odyssey released with a 16-page story, their latest full-length is rooted in reality; a reality dripping in bile anddespair.

Love songs are the biggest songs of all time theres a lot of positive art out there but when it comes to us specifically, we utilise this band for letting out feelings in a healthy way, says KW, extolling the virtues of catharsis. No matter what we do or say, theres always a twinge of positivity at the end of it, even because were not the type of people who sit down and takeit.

And for an album that opens on a banshee shriek of the words We die!, it does take you on an adventure out of the darkness and into the light. KW views it in a more cyclical nature, moving the needle from 0 to 360 degrees, forever experiencing the stages of grief from denial toacceptance.

Its the epic, choral finale that solidifies this journey through the rabbit hole and into sunlight. Written with Laurel Minnes from 12-piece choir Minuscule, who also appear, the 14-minute double header of closers Glory! Glory! and Apathy Took Helm! sets you on a path of enlightenment before hurling you back down to Earth with an unholysmite.

Its the thing I was meant to write after 20 years of writing music, smiles KW, acknowledging that his life-long love of musical theatre instilled the idea of wanting to write a full choir-piece. But its not just an accomplishment of songwriting, as a whole its what sets Vile Creature apart in a scene that is awash with bands who simply worship theriff.

Of course, this pair have never been about doing things the normal way, its only about releasing the poison inside. But what about those listening to the new for the firsttime?

Im hoping that they feel okay, or more okay than when they went into the album, says KW sincerely. I hope theyre able to find comfortability in themselves and apply that to the world outside. Maybe this is the least metal thing to say, but I just want people to be okay. I want people to care about themselves and those around them. The most metal thing that you can do is care about other people and the community at large. I want people to feel empowered and have an emotional response; to feel confident to go about the world as the best version of themselves, as well as the best version that can help otherpeople.

And I hope they enjoyedit.

Glory, Glory! Apathy Took Helm! is out now via Prosthetic.

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Posted on July 20th 2020, 3:40pm

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Vile Creature: "The Most Metal Thing That You Can Do Is Care About Other People" - Kerrang!