Search
Search results
Cody Cook (8 KP) rated Writings Of Thomas Paine Volume 4 (1794 1796); The Age Of Reason in Books
Jun 29, 2018
Thomas Paine was a political theorist who was perhaps best known for his support for the American Revolution in his pamphlet Common Sense. In what might be his second best known work, The Age of Reason, Paine argued in favor of deism and against the Christian religion and its conception of God. By deism it is meant the belief in a creator God who does not violate the laws of nature by communicating through revelation or miracles The book was very successful and widely read partly due to the fact that it was written in a style which appealed to a popular audience and often implemented a sarcastic, derisive tone to make its points.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.
The book seems to have had three major objectives: the support of deism, the ridicule of what Paine found loathsome in Christian theology, and the demonstration of how poor an example the Bible is as a reflection of God.
In a sense, Paine's arguments against Christian theology and scripture were meant to prop up his deistic philosophy. Paine hoped that in demonizing Christianity while giving evidences for God, he would somehow have made the case for deism. But this is not so. If Christianity is false, but God exists nonetheless, we are not left only with deism. There are an infinite number of possibilities for us to examine regarding the nature of God, and far too many left over once we have eliminated the obviously false ones. In favor of deism Paine has only one argument—his dislike of supernatural revelation, which is to say that deism appeals to his culturally derived preferences. In any case, Paine's thinking on the matter seemed to be thus: if supernatural revelation could be shown to be inadequate and the development of complex theology shown to be an error, one could still salvage a belief in God as Creator, but not as an interloper in human affairs who required mediators.
That being said, in his support of deism, Paine makes some arguments to demonstrate the reasonableness in belief in, if not the logical necessity of the existence of, God which could be equally used by Christians.
For instance, just as the apostle Paul argued in his epistle to the Romans that, "what can be known about God is plain to [even pagans], because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made" (Romans 1:19-20, ESV), so also Paine can say that, "the Creation speaketh an universal language [which points to the existence of God], independently of human speech or human language, multiplied and various as they be."
The key point on which Paine differs from Paul on this issue is in his optimism about man's ability to reason to God without His assisting from the outside. Whereas Paul sees the plainness of God from natural revelation as an argument against the inherent goodness of a species which can read the record of nature and nevertheless rejects its Source's obvious existence, Paine thinks that nature and reason can and do lead us directly to the knowledge of God's existence apart from any gracious overtures or direct revelation.
On the witness of nature, Paine claims, and is quite correct, that, "THE WORD OF GOD IS THE CREATION WE BEHOLD: And it is in this word, which no human invention can counterfeit or alter, that God speaketh universally to man." What is not plainly clear, however, is that man is free enough from the noetic effects of sin to reach such an obvious conclusion on his own. Indeed, the attempts of mankind to create a religion which represents the truth have invariably landed them at paganism. By paganism I mean a system of belief based, as Yehezkel Kaufmann and John N. Oswalt have shown, on continuity.iv In polytheism, even the supernatural is not really supernatural, but is perhaps in some way above humans while not being altogether distinct from us. What happens to the gods is merely what happens to human beings and the natural world writ large, which is why the gods are, like us, victims of fate, and why pagan fertility rituals have attempted to influence nature by influencing the gods which represent it in accordance with the deeper magic of the eternal universe we all inhabit.
When mankind has looked at nature without the benefit of supernatural revelation, he has not been consciously aware of a Being outside of nature which is necessarily responsible for it. His reasoning to metaphysics is based entirely on his own naturalistic categories derived from his own experience. According to Moses, it took God revealing Himself to the Hebrews for anyone to understand what Paine thinks anyone can plainly see.
The goal of deism is to hold onto what the western mind, which values extreme independence of thought, views as attractive in theism while casting aside what it finds distasteful. But as C.S. Lewis remarked, Aslan is not a tame lion. If a sovereign God exists, He cannot be limited by your desires of what you'd like Him to be. For this reason, the deism of men like Paine served as a cultural stepping stone toward the atheism of later intellectuals.
For Paine, as for other deists and atheists like him, it is not that Christianity has been subjected to reason and found wanting, but that it has been subjected to his own private and culturally-determined tastes and preferences and has failed to satisfy. This is the flipside of the anti-religious claim that those who believe in a given religion only do so because of their cultural conditioning: the anti-religionist is also conditioned in a similar way. Of course, how one comes to believe a certain thing has no bearing on whether that thing is true in itself, and this is true whether Christianity, atheism, or any other view is correct. But it must be stated that the deist or atheist is not immune from the epistemic difficulties which he so condescendingly heaps on theists.
One of the befuddling ironies of Paine's work is that around the time he was writing about the revealed religions as, “no other than human inventions set up to terrify and enslave mankind, and monopolize power and profit," the French were turning churches into “temples of reason” and murdering thousands at the guillotine (an instrument of execution now most strongly identified with France's godless reign of terror). Paine, who nearly lost his own life during the French Revolution, saw the danger of this atheism and hoped to stay its progress, despite the risk to his own life in attempting to do so.
What is odd is that Paine managed to blame this violent atheism upon the Christian faith! Obfuscated Paine:
"The Idea, always dangerous to Society as it is derogatory to the Almighty, — that priests could forgive sins, — though it seemed to exist no longer, had blunted the feelings of humanity, and callously prepared men for the commission of all crimes. The intolerant spirit of church persecution had transferred itself into politics; the tribunals, stiled Revolutionary, supplied the place of an Inquisition; and the Guillotine of the Stake. I saw many of my most intimate friends destroyed; others daily carried to prison; and I had reason to believe, and had also intimations given me, that the same danger was approaching myself."
That Robespierre's deism finally managed to supplant the revolutionary state's atheism and that peace, love, and understanding did not then spread throughout the land undermines Paine's claims. Paine felt that the revolution in politics, especially as represented in America, would necessarily lead to a revolution in religion, and that this religious revolution would result in wide acceptance of deism. The common link between these two revolutions was the idea that the individual man was sovereign and could determine for himself what was right and wrong based on his autonomous reason. What Paine was too myopic to see was that in France's violence and atheism was found the logical consequence of his individualistic philosophy. In summary, it is not Christianity which is dangerous, but the spirit of autonomy which leads inevitably into authoritarianism by way of human desire.
As should be clear by now, Paine failed to understand that human beings have a strong tendency to set impartial reason aside and to simply evaluate reality based on their desires and psychological states. This is no more obvious than in his own ideas as expressed in The Age of Reason. Like Paine's tendency to designate every book in the Old Testament which he likes as having been written originally by a gentile and translated into Hebrew, so many of his criticisms of Christian theology are far more a reflection upon himself than of revealed Christianity. One has only to look at Paine's description of Jesus Christ as a “virtuous reformer and revolutionist” to marvel that Paine was so poor at introspection so as to not understand that he was describing himself.
There is much more that could be said about this work, but in the interest of being somewhat concise, I'll end my comments here. If you found this analysis to be useful, be sure to check out my profile and look for my work discussing Paine and other anti-Christian writers coming soon.
Purple Phoenix Games (2266 KP) rated The Road to Canterbury in Tabletop Games
Oct 4, 2021
I am not a sinless man. In fact, it’s been years since I’ve been to confession, and at this point I’m afraid I would be there for hours just spilling the beans. I know many pious people, but alas, I am not one. However, I do appreciate those that attempt to live that holy life. It takes a lot of guts and a lot of hard work. I guess I’m a little slothy when it comes to that, personally. Anyway, I know of the Seven Deadly Sins, Cardinal Sins, Capital Vices, or whatever you’d like to call them. In fact, I really like the movie Seven – I think it’s great! That said, let’s find out just “what’s in the box?”
The Road To Canterbury is a game of medieval hand management and area influence. In it players are false pardoners stalking the road to the city of Canterbury as pilgrims make their way there from London. As their companies run across these pardoners, they are offered the chance to purchase pardons – salvation and forgiveness for their sins. However, these pardoners are also keen to help the pilgrims along the path of sin, thus making their faux pardons worth even more money! The pardoner who ends the game with the most money will win along The Road to Canterbury.
DISCLAIMER: We were provided a copy of the Impoverished Pilgrim Edition (2nd edition) game for the purposes of this review. This is a retail copy of the game, so what you see in these photos is exactly what would be received in your box. I do not intend to cover every single rule included in the rulebook, but will describe the overall game flow and major rule set so that our readers may get a sense of how the game plays. For more in depth rules, you may purchase a copy online or from your FLGS. -T
To setup, follow the rulebook, as there are many components to track. The main areas are the Circle of Sin mat that holds the Parson pawn, the decks area that hold the various decks of cards from which players will be drawing, and each player’s personal area where players will hide their earnings and hand of cards behind the privacy screen. Once all is setup somewhat correctly, it should look similar to the photo below. Warning: When I set this up and took the photo, I neglected to realize the red company and the map tiles were translated to the wrong spaces, so just switch those.
The Road to Canterbury is a game of rounds, and each round players will be taking similar steps: Play One Card, Redraw, Perform a Reckoning of Sin. Players will have access to three different types of cards that can be played during the Play One Card phase: Sin cards (five of which are dealt at setup), Pardon cards, and Relic cards. During this phase, the active player can play a Sin card to one of the active Pilgrims to tempt them towards committing that sin. The first time the player adds a Sin card to a Pilgrim, they place one of their corruption cubes on the matching sin on the Circle of Sin. Alternatively, they may play a powerful Relic card that offers adjustments to the rules, or has some interesting results. When a player feels that enough Sin cards of a specific type have been played on a Pilgrim, they may opt to play a matching Pardon card in order to gain precious coin to their pockets. Each Pardon card essentially pardons ALL the sins of that type on the Pilgrim, and the player then collects coins exponentially for a larger total of matching Sin cards on that Pilgrim. If the Parson is currently sitting on the matching sin, the pardoner receives extra coin for it being an especially egregious sin in the eyes of the church. Each time the Pilgrim is pardoned, the pardoner places one of their corruption cubes upon the Pilgrim.
After the active player has played their card, they must Redraw their hand back to five cards, choosing to draw from the Sin, Pardon, or Relic offerings. Some Sin cards may be drawn that are Death Approaches cards. When these surface, they are immediately attached to the Pilgrim whose color matches that of the drawn card’s border color. This essentially eats up a slot on the Pilgrim that could be used for a Sin card to be pardoned.
Once the player has redrawn cards to their hand they must next Perform a Reckoning of Sin. The active player assesses each active Pilgrim to see if they have seven or more cards attached to them. If so, that Pilgrim will perish from the “deadly” sins. Whichever player has placed the most number of corruption cubes upon the Pilgrim is considered present at time of death and will receive credit for the sending to the heavens. They move one of the cubes upon the Pilgrim to the first space on the map tile, earning bonus points and a Last Rites token. Last Rites may be performed immediately to take another turn, or may be held until the end of the game for a 3 VP bonus per token. The most interesting aspect of a Pilgrim dying is the fact that their card now becomes a permanent placeholder underneath their company’s colored banner. So the next Pilgrim to enter play for that company will need only six additional cards to kick the bucket, and so on.
Play continues in this fashion of players taking turns through their three phases. The game ends when all the spaces on the map tile are filled with cubes. Bonus points are counted, coins are added, and the player with the most money/highest score is the winner! The best temptress and pardoner this side of Yorkshire!
Components. I have no experience with the first edition of The Road to Canterbury, so unfortunately I cannot compare and contrast components. However, I have seen many photos and even checked out a review video or two. What I can say about components is that this edition has refreshed the look of nearly everything, and so much for the better. Instead of boring plain cards, there’s just a little more decoration. Not so much to be invasive or distracting, but very tasteful. The component quality throughout is quite stellar. There’s a lot of cardboard in this box, and it all looks and feels great. I do quite like the art style, even though it’s all medievall-y and too artsy for my normal preference. All in all a great quality box of game.
So like I said, I have no experience with this game prior to receiving it and playing through it now. It certainly doesn’t feel like a 10-year-old game, nor does it really feel like many of the Alf Seegert games I have played in the past. Neither of these points are bad at all, just some thoughts I had.
It should be obvious by my ratings graphic that I dig this game a lot. I have nothing like it in my collection, and I am super excited to really bring this out with different types of gamers to see how it fares (once the COVID is no longer an issue, of course). I see this being a hit with my family, who enjoys a lot of take that style games. I see this being a hit with my more thinky gamer friends, because there are just so many juicy choices to be had every turn. I can see this even being a hit with my more gateway friends, because it isn’t terribly heavy, has some humor in it, and I can see the prospect of sowing sin and killing off innocent Pilgrims being attractive to some of my more morbid friends.
For me, I love the ability to take every turn and make important decisions. I try to make every turn meaningful to my agenda, but tactical with what may be at my disposal at the time. When should I play this Relic? Why is named something ridiculous? Should I wait a while longer to pardon this sin, or should I pile on another and then pardon next turn? Ooh, but what if my opponent has the same Pardon card. Am I truly happy that this poor Wife of Bath is about to kick it? GAAHHHHH!
Now it’s no secret that I am a big fan of Dr. Seegert’s games, as I have previously reviewed Fantastiqa and Haven with very high ratings. So, I was not at all surprised that I would love this one as well. It offers so many great choices, looks great on the table, fills a unique void that was present in my collection, and can be played with various types of gamers, even though it is designed for two or three players total. Purple Phoenix Games gives this one an unapologetic 5 / 6. I don’t think it will break into my Top 10, but I certainly won’t rule it out quite yet. More plays with different types of gamers may change my mind on that statement, and I eagerly await my plateful of crow. So if you are like me in your gaming preferences, check out this version of The Road to Canterbury. Let me know how often you tend to grab Relics too, because I feel like I need to utilize them more, but it is so hard to pass up a Sin or Pardon. I Lust after them so very badly.
The Road To Canterbury is a game of medieval hand management and area influence. In it players are false pardoners stalking the road to the city of Canterbury as pilgrims make their way there from London. As their companies run across these pardoners, they are offered the chance to purchase pardons – salvation and forgiveness for their sins. However, these pardoners are also keen to help the pilgrims along the path of sin, thus making their faux pardons worth even more money! The pardoner who ends the game with the most money will win along The Road to Canterbury.
DISCLAIMER: We were provided a copy of the Impoverished Pilgrim Edition (2nd edition) game for the purposes of this review. This is a retail copy of the game, so what you see in these photos is exactly what would be received in your box. I do not intend to cover every single rule included in the rulebook, but will describe the overall game flow and major rule set so that our readers may get a sense of how the game plays. For more in depth rules, you may purchase a copy online or from your FLGS. -T
To setup, follow the rulebook, as there are many components to track. The main areas are the Circle of Sin mat that holds the Parson pawn, the decks area that hold the various decks of cards from which players will be drawing, and each player’s personal area where players will hide their earnings and hand of cards behind the privacy screen. Once all is setup somewhat correctly, it should look similar to the photo below. Warning: When I set this up and took the photo, I neglected to realize the red company and the map tiles were translated to the wrong spaces, so just switch those.
The Road to Canterbury is a game of rounds, and each round players will be taking similar steps: Play One Card, Redraw, Perform a Reckoning of Sin. Players will have access to three different types of cards that can be played during the Play One Card phase: Sin cards (five of which are dealt at setup), Pardon cards, and Relic cards. During this phase, the active player can play a Sin card to one of the active Pilgrims to tempt them towards committing that sin. The first time the player adds a Sin card to a Pilgrim, they place one of their corruption cubes on the matching sin on the Circle of Sin. Alternatively, they may play a powerful Relic card that offers adjustments to the rules, or has some interesting results. When a player feels that enough Sin cards of a specific type have been played on a Pilgrim, they may opt to play a matching Pardon card in order to gain precious coin to their pockets. Each Pardon card essentially pardons ALL the sins of that type on the Pilgrim, and the player then collects coins exponentially for a larger total of matching Sin cards on that Pilgrim. If the Parson is currently sitting on the matching sin, the pardoner receives extra coin for it being an especially egregious sin in the eyes of the church. Each time the Pilgrim is pardoned, the pardoner places one of their corruption cubes upon the Pilgrim.
After the active player has played their card, they must Redraw their hand back to five cards, choosing to draw from the Sin, Pardon, or Relic offerings. Some Sin cards may be drawn that are Death Approaches cards. When these surface, they are immediately attached to the Pilgrim whose color matches that of the drawn card’s border color. This essentially eats up a slot on the Pilgrim that could be used for a Sin card to be pardoned.
Once the player has redrawn cards to their hand they must next Perform a Reckoning of Sin. The active player assesses each active Pilgrim to see if they have seven or more cards attached to them. If so, that Pilgrim will perish from the “deadly” sins. Whichever player has placed the most number of corruption cubes upon the Pilgrim is considered present at time of death and will receive credit for the sending to the heavens. They move one of the cubes upon the Pilgrim to the first space on the map tile, earning bonus points and a Last Rites token. Last Rites may be performed immediately to take another turn, or may be held until the end of the game for a 3 VP bonus per token. The most interesting aspect of a Pilgrim dying is the fact that their card now becomes a permanent placeholder underneath their company’s colored banner. So the next Pilgrim to enter play for that company will need only six additional cards to kick the bucket, and so on.
Play continues in this fashion of players taking turns through their three phases. The game ends when all the spaces on the map tile are filled with cubes. Bonus points are counted, coins are added, and the player with the most money/highest score is the winner! The best temptress and pardoner this side of Yorkshire!
Components. I have no experience with the first edition of The Road to Canterbury, so unfortunately I cannot compare and contrast components. However, I have seen many photos and even checked out a review video or two. What I can say about components is that this edition has refreshed the look of nearly everything, and so much for the better. Instead of boring plain cards, there’s just a little more decoration. Not so much to be invasive or distracting, but very tasteful. The component quality throughout is quite stellar. There’s a lot of cardboard in this box, and it all looks and feels great. I do quite like the art style, even though it’s all medievall-y and too artsy for my normal preference. All in all a great quality box of game.
So like I said, I have no experience with this game prior to receiving it and playing through it now. It certainly doesn’t feel like a 10-year-old game, nor does it really feel like many of the Alf Seegert games I have played in the past. Neither of these points are bad at all, just some thoughts I had.
It should be obvious by my ratings graphic that I dig this game a lot. I have nothing like it in my collection, and I am super excited to really bring this out with different types of gamers to see how it fares (once the COVID is no longer an issue, of course). I see this being a hit with my family, who enjoys a lot of take that style games. I see this being a hit with my more thinky gamer friends, because there are just so many juicy choices to be had every turn. I can see this even being a hit with my more gateway friends, because it isn’t terribly heavy, has some humor in it, and I can see the prospect of sowing sin and killing off innocent Pilgrims being attractive to some of my more morbid friends.
For me, I love the ability to take every turn and make important decisions. I try to make every turn meaningful to my agenda, but tactical with what may be at my disposal at the time. When should I play this Relic? Why is named something ridiculous? Should I wait a while longer to pardon this sin, or should I pile on another and then pardon next turn? Ooh, but what if my opponent has the same Pardon card. Am I truly happy that this poor Wife of Bath is about to kick it? GAAHHHHH!
Now it’s no secret that I am a big fan of Dr. Seegert’s games, as I have previously reviewed Fantastiqa and Haven with very high ratings. So, I was not at all surprised that I would love this one as well. It offers so many great choices, looks great on the table, fills a unique void that was present in my collection, and can be played with various types of gamers, even though it is designed for two or three players total. Purple Phoenix Games gives this one an unapologetic 5 / 6. I don’t think it will break into my Top 10, but I certainly won’t rule it out quite yet. More plays with different types of gamers may change my mind on that statement, and I eagerly await my plateful of crow. So if you are like me in your gaming preferences, check out this version of The Road to Canterbury. Let me know how often you tend to grab Relics too, because I feel like I need to utilize them more, but it is so hard to pass up a Sin or Pardon. I Lust after them so very badly.