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Kelly J Tyrrell (3 KP) rated Inspired: Slaying Giants, Walking on Water, and Loving the Bible Again in Books
May 21, 2018
Truly Inspired
Contains spoilers, click to show
This is a book review for the not-yet-released Inspired: Slaying Giants, Walking on Water, and Loving the Bible Again by Rachel Held Evans. This book is available in stores June 12th, but you can pre-order it at rachelheldevans.com.
I should start by saying - I filled out an application to be on the Launch Team for this new book, so I received an Advanced Reader Copy from the Publisher.
I first came across Rachel Held Evans when her book A Year of Biblical Womanhood crossed upon my Goodreads page. I thought, "Now there's a crazy idea", and while it was, the writing was not. The writing was wonderful! I followed along to grab Searching for Sunday, too.
So as any good 21st century fan, I started following Evans on Facebook, where I saw polls for naming a new book. A new book?? Yay! Never in my wildest dreams did I think I'd get to be reading it a month in advance of release.
"Bible stores don't have to mean just one thing."
Inspired is largely about the importance of stories. Not just Bible stories , but our own stories, too. Stories like how your Grandpa had to quit smoking to get Grandma to go out with him. Stories like how you met your spouse over $0.25 tacos. Stories like how your great-uncle got kicked out of military school necessitating not one, not two, but FOUR rosaries at his funeral.
There are stories about who we are, where we come from, what we're willing to fight for, and what we've learned along the way. There are stories of good news and bad, and who we make community with. And the Bible is no different. Rather than dissecting all of the stories of the Bible, Evans divides the book into genres of stories. There are Wisdom stories, stories of deliverance, Church stories, and of course, Gospels.
"The good news is good for the whole world, certainly, but what makes it good varies from person to person, and community to community."
This theme of interpretation is recurrent through the whole book. Bible stories, gospel stories, war stories - none of them have one singular meaning. For Evans, growing up in a tradition that took the Bible as literally true and the inerrant Word of God, one singular meaning was not only suggested, but preached everyday. And though I grew up Catholic, and not Evangelical Protestant, I can relate.
Leaving the Catholic faith in my late teens to re-emerge as a Progressive Protestant in my thirties has been an eye-opening experience to say the least. I've never known anyone who takes the Bible literally (or at least if I did, I didn't know it). Not until I started homeschooling did I ever meet a person who actually believed in Creation. I guess what I'm trying to say, is that it has never occurred to me to take the Bible literally.
But I am, overall, an academic person. I love to read, analyze, and over-think everything. But since I did not grow up with the Bible's cast of characters like old friends, I was thirty-years-old before I started attending Bible studies at my local church. Instantly, I was sucked in to the weirdness and messiness of the Bible. Which made me ask - how does one even take the Bible literally?
"The truth is, the bible isn't an answer book. It's not even a book, really. Rather it's a diverse library of ancient texts, spanning multiple centuries, genres, and cultures, authored by a host of different authors coming from a variety of different perspectives...No one has the originals."
You could almost say that God delighted in canonizing inconsistencies, trusting that we could use our [God given] intellect to figure out what it needed to mean.
Because, things change, don't they? A historical, analytical approach to studying the Bible tells us that time, place, and context matter. The Epistles of Paul were not written to us. They were written to the church in Corinth, or Thessalonica, or Ephesus. And by church, I mean incredibly small groups of people, gathered in someone's house, illegally I might add. They weren't written to the 2.1 billion of us, flaunting our religion around the world like we own the place.
Indeed, Inspired was so good, and covered such a rich variety of story types, that if I keep talking, I'm going to ruin it for you. So, I guess I'll leave you with this. If you have ever read the Bible and thought:
...how could God just leave Tamar like that?
...how could God call David a man after his own heart?
...Jesus sure does touch a lot of people he ain't supposed to, what's up with that?
...what's so bad about being a tax collector, anyway?
you should probably read this book. NOT because this book answers any of those questions. It doesn't. It doesn't even try to. Rather, Rachel Held Evans in her Southern mama wisdom, helps remind us that maybe having all the answers isn't actually the answer. Maybe reveling in the magic of the Bible is the Hokey Pokey. Maybe that IS what it's all about.
I should start by saying - I filled out an application to be on the Launch Team for this new book, so I received an Advanced Reader Copy from the Publisher.
I first came across Rachel Held Evans when her book A Year of Biblical Womanhood crossed upon my Goodreads page. I thought, "Now there's a crazy idea", and while it was, the writing was not. The writing was wonderful! I followed along to grab Searching for Sunday, too.
So as any good 21st century fan, I started following Evans on Facebook, where I saw polls for naming a new book. A new book?? Yay! Never in my wildest dreams did I think I'd get to be reading it a month in advance of release.
"Bible stores don't have to mean just one thing."
Inspired is largely about the importance of stories. Not just Bible stories , but our own stories, too. Stories like how your Grandpa had to quit smoking to get Grandma to go out with him. Stories like how you met your spouse over $0.25 tacos. Stories like how your great-uncle got kicked out of military school necessitating not one, not two, but FOUR rosaries at his funeral.
There are stories about who we are, where we come from, what we're willing to fight for, and what we've learned along the way. There are stories of good news and bad, and who we make community with. And the Bible is no different. Rather than dissecting all of the stories of the Bible, Evans divides the book into genres of stories. There are Wisdom stories, stories of deliverance, Church stories, and of course, Gospels.
"The good news is good for the whole world, certainly, but what makes it good varies from person to person, and community to community."
This theme of interpretation is recurrent through the whole book. Bible stories, gospel stories, war stories - none of them have one singular meaning. For Evans, growing up in a tradition that took the Bible as literally true and the inerrant Word of God, one singular meaning was not only suggested, but preached everyday. And though I grew up Catholic, and not Evangelical Protestant, I can relate.
Leaving the Catholic faith in my late teens to re-emerge as a Progressive Protestant in my thirties has been an eye-opening experience to say the least. I've never known anyone who takes the Bible literally (or at least if I did, I didn't know it). Not until I started homeschooling did I ever meet a person who actually believed in Creation. I guess what I'm trying to say, is that it has never occurred to me to take the Bible literally.
But I am, overall, an academic person. I love to read, analyze, and over-think everything. But since I did not grow up with the Bible's cast of characters like old friends, I was thirty-years-old before I started attending Bible studies at my local church. Instantly, I was sucked in to the weirdness and messiness of the Bible. Which made me ask - how does one even take the Bible literally?
"The truth is, the bible isn't an answer book. It's not even a book, really. Rather it's a diverse library of ancient texts, spanning multiple centuries, genres, and cultures, authored by a host of different authors coming from a variety of different perspectives...No one has the originals."
You could almost say that God delighted in canonizing inconsistencies, trusting that we could use our [God given] intellect to figure out what it needed to mean.
Because, things change, don't they? A historical, analytical approach to studying the Bible tells us that time, place, and context matter. The Epistles of Paul were not written to us. They were written to the church in Corinth, or Thessalonica, or Ephesus. And by church, I mean incredibly small groups of people, gathered in someone's house, illegally I might add. They weren't written to the 2.1 billion of us, flaunting our religion around the world like we own the place.
Indeed, Inspired was so good, and covered such a rich variety of story types, that if I keep talking, I'm going to ruin it for you. So, I guess I'll leave you with this. If you have ever read the Bible and thought:
...how could God just leave Tamar like that?
...how could God call David a man after his own heart?
...Jesus sure does touch a lot of people he ain't supposed to, what's up with that?
...what's so bad about being a tax collector, anyway?
you should probably read this book. NOT because this book answers any of those questions. It doesn't. It doesn't even try to. Rather, Rachel Held Evans in her Southern mama wisdom, helps remind us that maybe having all the answers isn't actually the answer. Maybe reveling in the magic of the Bible is the Hokey Pokey. Maybe that IS what it's all about.
Daniel Boyd (1066 KP) created a post
May 18, 2018 (Updated Jun 12, 2018)
Cody Cook (8 KP) rated A Black Theology of Liberation in Books
Jun 29, 2018
James Cone is considered to be the founder of Black Liberation Theology, a variant of the Liberation Theology movement most widely connected with South American theologian Gustavo Gutierrez. Liberation Theology emphasizes those biblical concerns that white European flavored Christianity has often looked over– concerns like justice and liberation for the oppressed and downtrodden (Luke 4:16-21, Matthew 25:31-45, etc.). Though these emphases are quite important, in Liberation movements, they can often drown out other, extremely vital, elements of the Christian faith, as they clearly do in Cone’s Black Liberation Theology.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
One major issue for Cone is one of authority. The experience of one group of people (the oppressed) becomes equivalent with universal truth, and not simply an important concern in Christian theology. In other words, Cone makes his own experience the judge of who God is and what God is for. While “white” (a term used by Cone not so much to reflect skin color but an oppressor mentality) Christianity commits this grave error without realizing it, Cone does so with full knowledge. So, for instance, while a conservative “white” theologian would say that his own views and actions *should* be directed by the scripture (whether or not he does in fact direct them by this standard), Cone makes the judgement of the oppressed black community the ultimate truth for them– and if mass violence against whites is decided by the group as the best means to effect their liberation, so be it. Cone explicitly distances himself from the approach of King, identifying more with the violence-prone philosophy of the Nation of Islam as propounded by Malcolm X. If someone criticizes his approach, he seems to assume that they’re doing so as a “white” oppressor and should be ignored– an oppressor has no moral right to question the rightness or wrongness of the actions of the people he is oppressing. This of course ignores the criticisms of violence, even from the oppressed, of black Christians like Martin Luther King Jr., Desmond Tutu, etc. Cone is also unfortunately either unfamiliar with or unconvinced by pacifist Christian claims to be committed to peaceful action, since he equates non-violence with inaction and acquiescence. While he is absolutely correct in seeing liberation as an important theme in the Christian faith, he, like “white” religionists, allows his own experience and emotions to determine what is right and wrong to the point of supporting evil in the interest of what he feels is best for his community. However, what can’t be said of Cone’s position on violence is that it is radical, because it is emphatically not. The political heroes of most white Americans are men who used violence to gain political autonomy. Thus, it is not radical for black men and women to look up to figures like Malcolm X and James Cone who advocate doing the same thing if it seems necessary for freedom and self-determination; it is merely status quo. The problem is that Jesus calls all men and women, regardless of color, to rise above the status quo and the myth of redemptive violence.
Seizing on that point, one major problem with Cone’s view of violent revolution is that when oppressed people rise up through violence, they become the oppressor– co-opting the tools of oppression and dehumanization. “Blacks” become “white” through the use of violence. Cone seems unaware of (doubtful) or unaffected by the history of the Bolshevik, Cuban, or French revolutions, wherein the oppressed quickly became the oppressors and became twofold more a child of hell than their oppressors. His view also reshapes Nat Turner, the slave who claimed to have been directed by God to murder white women and children, into an unqualified hero. Cone’s system re-establishes and re-affirms oppression– it does not end it.
For Cone, God is black and the devil is white, because God supports the oppressed and the devil supports the oppressor. But in so closely identifying God with blackness, the actions of those in the black community are now above being questioned, just like the actions of white enslavers were, according to them, above being questioned because they aligned themselves with God and those whom they oppressed with the devil.
What Cone is really trying to get at is that since Jesus supports the cause of the oppressed, the oppressor must so distance himself from his oppressor identity that he becomes indistinguishable from the oppressed– willing to suffer along with them– if he is to be Christ-like. In other words, the “white” must become “black.” Cone says that God can’t be colorless where people suffer for their color. So, where blacks suffer God is black. Taking this logic, which is indeed rooted in Scripture, where the poor suffer, God is poor. Where babies are killed in the womb, God is an aborted baby. Where gay people are bullied, God is gay. It is our obligation to identify with the downtrodden, because that’s what Jesus did. Paul, quoting a hymn of the church about Jesus, puts it this way:
“In your relationships with one another, have the same mindset as Christ Jesus:
‘Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!'”
–Philippians 2:5-8
Jesus not only gives up his power to express love to the powerless by identifying with them, He also takes on their sin and suffers with and for them. This is the essence of the gospel, and it often gets lost when we translate it into our daily lives. For Cone, this important truth gets lost in the banner of black militantism and the cycle of violence. For so many American Christians, it gets lost when they reduce the political nature of Christianity to scolding those whose private expression of morality doesn’t line up with theirs. We refuse to identify with sinners (which is a category we all fit into) in love.
Bong Mines Entertainment (15 KP) rated The Life of Pablo by Kanye West in Music
Jun 7, 2019
Kanye West is an iconic rapper from Chicago, Illinois. Not too long ago, he released his seventh studio album, entitled, “The Life of Pablo“.
ULTRA LIGHT BEAMS
The opening track functions as a Sunday-morning church revival, where Kanye is the ordained minister. He’s standing in the pulpit, preaching a time-sensitive sermon to his loyal congregation.
His message: God over Satan, keep the faith, pray for Paris, pray for parents, and we’re living God’s dream.
West sets the tone and declares where he stands on religious and socially-driven issues.
A Gospel choir emerges. The Dream and Kelly Price reinforce West’s message by singing verses of encouragement, leading to a heartfelt testimonial by Chance The Rapper.
While the collection plates are being filled with hopes of a better tomorrow, Kirk Franklin concludes the service by praying for everyone. He uplifts those who feel they are not good enough or have said, “I’m sorry,” too many times.
Father Stretch My Hands (Pt. 1)
A spiritual figure, Pastor T.L. Barrett, ushers in the second track with praises to The Most High. Future appears for a brief moment and Kid Cudi delivers a stunning chorus.
A liberated West returns to the pulpit and gives a brief, but somewhat explicit testimony of his past and present relationships to Amber Rose and Kim Kardashian.
Father Stretch My Hands (Pt. 2)
West continues his testimony and raps about his personal experiences. He speaks on the importance of returning his wife’s phone calls and not wanting to make the same mistakes his father made. Also, he mentions the passing of the mother in Hollywood, being broke, and the reason why he broke his jaw.
West’s words hit home, making room for another liberated soul to tell his story of triumph.
Desiigner, a newly-signed artist of G.O.O.D. Music, emerges from the underbelly of the ghetto. He raps about getting money illegally, drugs, and violence-familiarized by urban-street hustlers.
Though his grim subject matter contradicts the song’s hopeful message of liberation, it somehow adds mysticism or substance to Kanye’s brutally-honest testimony.
Desiigner, blessed with a futuristic flow, highlights a few things that West’s congregation needs to examine in order to be totally liberated.
FAMOUS
Whenever an important event occurs in an urban community, an after party is sure to follow. And a host of celebrities are always on standby to attend it. The Life of Pablo is no exception.
The fourth song features Rihanna and legendary-producer Swizz Beatz. Also, it contains timeless vocals from Sister Nancy and Nina Simone.
West, no longer in church clothes, stands out lyrically with witty, braggadocios lyrics.
Whether that statement is factual or not, it’s doesn’t really matter because West believes it is.
FEEDBACK
The fifth song serves as a transformational period, where West shows signs of the old Kanye.
West doesn’t need a psychiatrist to diagnose his problems. He does that himself by wearing them on his sleeves.
LOW LIGHTS
On the sixth track, West wrote via Twitter, “I put Low Lights on my album just thinking about all the moms driving their kids to school, then going to work.”
Listeners can now relate to the everyday struggle that mothers endure.
The song features an acapella sample from “So Alive” by Kings of Tomorrow.
The woman gives a grateful-testimony of God’s graciousness over a laid-back, simple piano groove. Her honesty is felt. Also, she sounds liberated because her Creator has accepted her for who she is.
HIGH LIGHTS
From lows to high, the seventh track is in direct correlation to “Low Lights”.
West and Young Thug put on their festive robes because it’s time to celebrate life. El Debarge and The Dream chime in, and West addresses a lingering issue.
But this is only the beginning. West finishes strong with more thought-provoking lyrics.
FREESTYLE 4
The eighth track features Desiigner. Again, when he and West are together, all hell breaks loose.
The once festive scene transforms into a grimy underworld filled with a prostitute that West is explicitly lusting after. The temptation makes it difficult for him to stand on his opening statement of Jesus over Satan. But the power of darkness is more powerful than West thinks. So, he subconsciously indulges in sexual misconduct.
I LOVE KANYE
On the ninth track, West realizes that he’s at war with himself. The old Kanye, known for chopping up soul records is fighting against the new Kanye that everyone hates. But Kanye wants to go back to being sweet again if that’s even possible. His multiple egos are fighting for control over the ‘real’ Kanye.
WAVE
West doesn’t stare in the mirror for too long. On the tenth track, redemption happens. Chris Brown, disguised as an angel, comes to West’s aid by providing much-needed light.
Miraculously, the sun emerges from the shade, a bird flies out its cage, and a nostalgic feeling is felt.
West realizes that nothing is impossible because waves don’t die and feelings don’t really go away.
FML (FOR MY LADY)
On the eleventh track, West realizes what’s really important to him and that’s his wife. Someone he won’t jeopardize for no other woman. Also, his children are all layers of his soul.
The Weeknd appears in the form of West’s conscience.
West remains focused and listeners can feel the positive aura of God surrounding him. He is determined to remain faithful to only Kim, no other woman.
REAL FRIENDS
West continues his introspective outlook and raps about trust issues that everyone can relate to. His honest, down-to-earth lyrics, mixed in with Ty Dolla $ign’s vocals, paints a vivid picture. Also, it forms a collectible souvenir that hangs nicely in listeners’ collective memories.
WOLVES
The thirteenth track provides a cooling effect with wild emotions and bizarre-sounds.
The setting, maybe an extraterritorial realm in West’s subconscious mind. Perhaps, it’s the Milky Way Galaxy or a dream-state of Saturn.
A time for relaxation, preparing listeners for a surprise guest.
SILVER SURFER INTERMISSION
The fourteenth track features a phone conversation between incarcerated Max B and French Montana. Also, Max voices his gratitude to West for showing him love.
30 HOURS
On the fifteenth track, West takes a trip down memory lane and raps about an ex-girlfriend that he used to drive 30-hours to see. He used to drive from Chicago to St. Louis, St. Louis to Chicago. He recalls the good times they shared. But unfortunately, her infidelity was the reason why they broke up.
NO PARTIES IN L.A.
The sixteenth track will go down in history as a legendary bar-fest between two elite emcees. Kendrick Lamar and West rap with dope punchlines and clever metaphors over a Madlib-produced track. Once again, West is flowing like the old Kanye that people love.
FACTS
The seventeenth track is a standout anthem where West brags that Yeezy just jumped over Jumpman. He’s in boss-mode, talking that big-money talk.
FADE
The final track features Post Malone and Ty Dollar $ign. The song has a reoccurring sample from Rare Earth, “Your love is fading/I feel it fade.”
The Eli Linnetz-directed video shows Teyana Taylor explicitly dancing.
CONCLUSION
Kanye West’s “The Life of Pablo” is a memorable hip-hop album with solid content and heavy replay value.
https://www.bongminesentertainment.com/kanye-west-life-pablo/
ULTRA LIGHT BEAMS
The opening track functions as a Sunday-morning church revival, where Kanye is the ordained minister. He’s standing in the pulpit, preaching a time-sensitive sermon to his loyal congregation.
His message: God over Satan, keep the faith, pray for Paris, pray for parents, and we’re living God’s dream.
West sets the tone and declares where he stands on religious and socially-driven issues.
A Gospel choir emerges. The Dream and Kelly Price reinforce West’s message by singing verses of encouragement, leading to a heartfelt testimonial by Chance The Rapper.
While the collection plates are being filled with hopes of a better tomorrow, Kirk Franklin concludes the service by praying for everyone. He uplifts those who feel they are not good enough or have said, “I’m sorry,” too many times.
Father Stretch My Hands (Pt. 1)
A spiritual figure, Pastor T.L. Barrett, ushers in the second track with praises to The Most High. Future appears for a brief moment and Kid Cudi delivers a stunning chorus.
A liberated West returns to the pulpit and gives a brief, but somewhat explicit testimony of his past and present relationships to Amber Rose and Kim Kardashian.
Father Stretch My Hands (Pt. 2)
West continues his testimony and raps about his personal experiences. He speaks on the importance of returning his wife’s phone calls and not wanting to make the same mistakes his father made. Also, he mentions the passing of the mother in Hollywood, being broke, and the reason why he broke his jaw.
West’s words hit home, making room for another liberated soul to tell his story of triumph.
Desiigner, a newly-signed artist of G.O.O.D. Music, emerges from the underbelly of the ghetto. He raps about getting money illegally, drugs, and violence-familiarized by urban-street hustlers.
Though his grim subject matter contradicts the song’s hopeful message of liberation, it somehow adds mysticism or substance to Kanye’s brutally-honest testimony.
Desiigner, blessed with a futuristic flow, highlights a few things that West’s congregation needs to examine in order to be totally liberated.
FAMOUS
Whenever an important event occurs in an urban community, an after party is sure to follow. And a host of celebrities are always on standby to attend it. The Life of Pablo is no exception.
The fourth song features Rihanna and legendary-producer Swizz Beatz. Also, it contains timeless vocals from Sister Nancy and Nina Simone.
West, no longer in church clothes, stands out lyrically with witty, braggadocios lyrics.
Whether that statement is factual or not, it’s doesn’t really matter because West believes it is.
FEEDBACK
The fifth song serves as a transformational period, where West shows signs of the old Kanye.
West doesn’t need a psychiatrist to diagnose his problems. He does that himself by wearing them on his sleeves.
LOW LIGHTS
On the sixth track, West wrote via Twitter, “I put Low Lights on my album just thinking about all the moms driving their kids to school, then going to work.”
Listeners can now relate to the everyday struggle that mothers endure.
The song features an acapella sample from “So Alive” by Kings of Tomorrow.
The woman gives a grateful-testimony of God’s graciousness over a laid-back, simple piano groove. Her honesty is felt. Also, she sounds liberated because her Creator has accepted her for who she is.
HIGH LIGHTS
From lows to high, the seventh track is in direct correlation to “Low Lights”.
West and Young Thug put on their festive robes because it’s time to celebrate life. El Debarge and The Dream chime in, and West addresses a lingering issue.
But this is only the beginning. West finishes strong with more thought-provoking lyrics.
FREESTYLE 4
The eighth track features Desiigner. Again, when he and West are together, all hell breaks loose.
The once festive scene transforms into a grimy underworld filled with a prostitute that West is explicitly lusting after. The temptation makes it difficult for him to stand on his opening statement of Jesus over Satan. But the power of darkness is more powerful than West thinks. So, he subconsciously indulges in sexual misconduct.
I LOVE KANYE
On the ninth track, West realizes that he’s at war with himself. The old Kanye, known for chopping up soul records is fighting against the new Kanye that everyone hates. But Kanye wants to go back to being sweet again if that’s even possible. His multiple egos are fighting for control over the ‘real’ Kanye.
WAVE
West doesn’t stare in the mirror for too long. On the tenth track, redemption happens. Chris Brown, disguised as an angel, comes to West’s aid by providing much-needed light.
Miraculously, the sun emerges from the shade, a bird flies out its cage, and a nostalgic feeling is felt.
West realizes that nothing is impossible because waves don’t die and feelings don’t really go away.
FML (FOR MY LADY)
On the eleventh track, West realizes what’s really important to him and that’s his wife. Someone he won’t jeopardize for no other woman. Also, his children are all layers of his soul.
The Weeknd appears in the form of West’s conscience.
West remains focused and listeners can feel the positive aura of God surrounding him. He is determined to remain faithful to only Kim, no other woman.
REAL FRIENDS
West continues his introspective outlook and raps about trust issues that everyone can relate to. His honest, down-to-earth lyrics, mixed in with Ty Dolla $ign’s vocals, paints a vivid picture. Also, it forms a collectible souvenir that hangs nicely in listeners’ collective memories.
WOLVES
The thirteenth track provides a cooling effect with wild emotions and bizarre-sounds.
The setting, maybe an extraterritorial realm in West’s subconscious mind. Perhaps, it’s the Milky Way Galaxy or a dream-state of Saturn.
A time for relaxation, preparing listeners for a surprise guest.
SILVER SURFER INTERMISSION
The fourteenth track features a phone conversation between incarcerated Max B and French Montana. Also, Max voices his gratitude to West for showing him love.
30 HOURS
On the fifteenth track, West takes a trip down memory lane and raps about an ex-girlfriend that he used to drive 30-hours to see. He used to drive from Chicago to St. Louis, St. Louis to Chicago. He recalls the good times they shared. But unfortunately, her infidelity was the reason why they broke up.
NO PARTIES IN L.A.
The sixteenth track will go down in history as a legendary bar-fest between two elite emcees. Kendrick Lamar and West rap with dope punchlines and clever metaphors over a Madlib-produced track. Once again, West is flowing like the old Kanye that people love.
FACTS
The seventeenth track is a standout anthem where West brags that Yeezy just jumped over Jumpman. He’s in boss-mode, talking that big-money talk.
FADE
The final track features Post Malone and Ty Dollar $ign. The song has a reoccurring sample from Rare Earth, “Your love is fading/I feel it fade.”
The Eli Linnetz-directed video shows Teyana Taylor explicitly dancing.
CONCLUSION
Kanye West’s “The Life of Pablo” is a memorable hip-hop album with solid content and heavy replay value.
https://www.bongminesentertainment.com/kanye-west-life-pablo/