approaching a brilliant light. And in the radiance he gradually discerned a figure of heroic, indeed of Godlike, proportions.
When he awoke he found a part of himself disappointed to be alive. He was lying on a cot in a modestly furnished bedroom. Leaning over him was the Reverend Billy Jo Rankin, no the present incumbent of that name, but his father, a venerable surrogate preacher of the third quarter of the twentieth century. In the background, Joss thought he could see a dozen hooded figures singing the Kyrie Eleison. But he couldn't be sure.
“Am I gonna live or die?” the young man whispered.
“My boy, you're gonna do both,” the Reverend Mr. Rankin replied.
Joss was soon overcome with a poignant sense of discovery at the existence of the world. But in a way that was difficult for him to articulate, this feeling was in conflict with the beatific image that he had beheld, and with the infinite joy that vision portended. He could sense the two feelings in conflict within his breast. In various circumstances, sometimes in mid-sentence, he would become aware of one or the other of these feelings making some claim on speech or action. After a while, he was content to live with both.
He really had been dead, they told him afterwards. A doctor had pronounced him dead. But they had prayed over him, they had snug hymns, and they even tried to revive him by body massage (mainly in the vicinity of Mauritania). They had returned him to life. He had been truly and literally reborn. Since this corresponded so well to his own perception of the experience, he accepted the account, and gladly. While he almost never talked about it, he became convinced of the significance of the event. He had not been struck dead for nothing. He had not been brought back for no reason.
Under his patron's tutelage, he began to study Scripture seriously. He was deeply moved by the idea of the Resurrection and the doctrine of Salvation. He assisted the Reverend Mr. Rankin at first in small ways, eventually filling in for him in the more onerous or more distant preaching assignments—especially after the younger Billy Jo Rankin left for Odessa, Texas, in answer to a call from God. Soon Joss found a preaching style that was his own, not se much exhortatory as explanatory. In simple language and homely metaphors, he would explain baptism and the afterlife, the connection of Christian Revelation with the myths of classical Greece and Rome, the idea of God's plan for the world, and the conformity of science and religion when both were properly understood. This was not the conventional preaching, and it was too ecumenical for many tastes. But it proved unaccountably popular.
“You've been reborn, Joss,” the elder Rankin told him. “So you ought to change your name.
Except Palmer Joss is such a fine name for a preacher, you'd be a fool not to keep it.”
Like doctors and lawyers, the vendors of religion rarely criticize one another's wares, Joss observed. But one night he attended services at the new Church of God, Crusader, to hear the younger Billy Jo Rankin, triumphantly returned from Odessa, preach to the multitude. Billy Jo enunciated a stark doctrine of Reward, Retribution, and the Rapture. But tonight was a healing night. The curative instrument, the congregation was told, was the holiest of relics—holier than a splinter of the True Cross, holier even than the thigh bone of Saint Teresa of Avila that Generalissimo Francisco Franco had kept in his office to intimidate the pious. What Billy Jo Rankin Brandished was the actual amniotic fluid that surrounded and protected our Lord. The liquid had been carefully preserved in an ancient earthenware vessel that once belonged, so it was said, to Saint Ann. The tiniest drop of it would cure what ails you, he promised, through a special act of Divine Grace. This holiest of holy waters was with us tonight.
Joss was appalled, not so much that Rankin would attempt so transparent a scam but that any of the parishioners were so credulous as to accept it. In his previous life he had witnessed many attempts to bamboozle the public. But that was entertainment. This was different. This was religion. Religion was too important to gloss the truth, much less to manufacture miracles. He took to denouncing this imposture from the pulpit.
As his fervor grew, he railed against other deviant forms of Christian fundamentalism, including those aspirant herpetologists who tested their faith by fondling snakes in accord with the biblical injunction that the pure of heart shall not fear the venom of serpents. In one widely quoted sermon he paraphrased Voltaire. He never thought, he said, that he would find men of the cloth so venal as to lend support to the blasphemers who taught that the first priest was the first rogue who met the first fool. These religions were damaging religion. He shook his finger gracefully in the air.
Joss argued that in ever religion there was a doctrinal line beyond which it insulted the intelligence of its practitioners. Reasonable people might disagree as to where that line should be drawn, but religions trespassed well beyond it at their peril. People were not fools, he said. The day before his death, as he was putting his affairs in order, the elder Rankin sent word to Joss that he never wanted to lay eyes on him again.
At the same time, Joss began to preach that science didn't have all the answers either. He found inconsistencies in the theory of evolution. The embarrassing findings, the facts that don't fit, the scientists just sweep under the rug, he said. They don't really know that the Earth is 4. 6 billion years old, any more than Archbishop Ussher knew that it was 6,000 years old. Nobody has seen evolution happen, nobody has been marking time since the Creation. (“Two-hundred-quadrillion-Mississippi…” he once imagined the patient timekeeper intoning, counting up the seconds from the origin of the world.)
And Einstein's theory of relativity was also unproved. You couldn't travel faster than light no matter what, Einstein had said. How could he know? How close to the speed of light had he gone?
Relativity was only a way of understanding the world. Einstein couldn't restrict what mankind could do in the far future. And Einstein sure couldn't set limits on what God could do. Couldn't God travel faster than light if He wanted to? Couldn't God make us travel faster than light if He wanted to? There were excesses in science and there were excesses in religion. A reasonable man wouldn't be stampeded by either one. There were many interpretations of Scripture and many interpretations of the natural world. Both were created by God, so both must be mutually consistent. Wherever a discrepancy seems to exist, either a scientist or a theologian—maybe both— hasn't been doing his job.
Palmer Joss combined his evenhanded criticism of science and religion with a fervent plea for moral rectitude and a respect for the intelligence of his flock. In slow stages he acquired a national reputation. In debates on the teaching of “scientific creationism” in the schools, on the ethical status of abortion and frozen embryos, on the admissibility of genetic engineering, he attempted in his way to steer a middle course, to reconcile caricatures of science and religion. Both contending camps were outraged at his interventions, and his popularity grew. He became a confidant of presidents. His sermons were excerpted on the Op Ed pages of major secular newspapers. But he resisted many invitations and some proffered blandishments to found an electronic church. He continued to live simply, and rarely—except for presidential invitations and ecumenical congresses—left the rural South. Beyond a conventional patriotism, he made it a rule not to meddle in politics. In a field filled with competing entries, many of dubious probity, Palmer Joss became, in erudition and moral authority, the preeminent Christian fundamentalist preacher of his day.
Der Heer had asked if they could have a quiet dinner somewhere. He was flying in for the summary session with Vaygay and the Soviet delegation on the latest progress in the interpretation of the Message. But south- central New Mexico was crawling with the world's press, and there was no restaurant for a hundred miles in which they could talk unobserved and unheard. So she made dinner herself in her modest apartment near the visiting scientists” quarters at the Argus facility. There was a great deal to talk about. Sometimes it seemed that the fate of the whole project was hanging by a presidential thread. But the little tremor of anticipation she felt just before Ken's arrival was occasioned, she was vaguely aware, by more than that.
Joss was not exactly business, so they got around to him while loading the dishwasher.
“The man is scared stiff,” Ellie said. “His perspective is narrow. He imagines the Message is going to be unacceptable biblical exegesis or something that shakes his faith. He has no idea about how a new scientific paradigm subsumes the previous one. He wants to know what science has done for him lately. And he'd supposed to be the voice of reason.”
“Compared to the Doomsday Chiliasts and the Earth-Firsters, Palmer Joss is the soul of moderation,” der Heer replied. “Maybe we haven't explained the methods of science as well as we should have. I worry about that a lot these days. And Ellie, can you really be sure that it isn't a message from—”
“From God or the Devil? Ken, you can't be serious.”
“Well, how advanced beings committed to what we might call good or evil, who somebody like Joss would consider indistinguishable from God or the Devil?”
“Ken, whoever those beings are in the Vega system, I guarantee they didn't create the universe.
And they're nothing like the Old Testament God. Remember, Vega, the Sun, and all the other stars in the
