Search
Search results
Purple Phoenix Games (2266 KP) rated High Noon in Tabletop Games
Mar 1, 2021
Howdy partners, and welcome to the (fictional) state of Saratoga. There’s 4 main posses ’round these parts, and they’re all willing to fight to the bitter end to settle scores and collect gold. Who will y’all side with in this cut-throat town, and who will come out victorious? Only time will tell, and I reckon that time to be High Noon.
Disclaimer: We were provided with a copy of the game for the purposes of this preview. This is a finalized production copy, and the components you see pictured are those you will receive in your own game! Also, we were provided the 4-player starter set – the game is playable with more people when expansions are included. -L
High Noon is a game of action points, grid movement, and fighting, played over a series of 12 rounds, in which players take on the roles of various posses in the Wild West who are battling to collect the most gold in town. To setup for the game, each player selects a posse and receives their corresponding deck of cards, character sheets, and minis. Character sheets are placed in front of each player, and a red Poker Chip is placed on each to track the Health of each character. Setup the map tiles as shown in the rulebook, or players may create their own map layout using at least 7 of the map tiles. Shuffle the Loot decks and place them to the side within reach of all players, and create a pool of Gold tokens and Poker Chips. The Loot Crate tokens are shuffled and randomly placed on the green squares of the board, and then players will take turns each placing 3 more Loot Crates following certain placement restrictions. All minis are placed on their starting squares on the map tiles, players draw 6 cards from their own posse decks, a starting player is selected, and the game is ready to begin!
Each turn is broken into 3 phases: Movement, Action, and Draw Cards. During the Movement phase, players may move any/all of their minis on the map up to the Speed value listed on their respective Character Sheets. Movement is always in straight lines, or can be diagonal. Diagonal movement costs 2 squares of movement though, so keep that in mind! The map tiles have various obstacles as well, and navigating over obstacles costs 2 squares of movement as well. After a player has moved their minis, they now move to the Action phase. In this phase, each individual character of your posse is allowed one action: Play a Card, Loot a Crate, Loot a Body, Equip an Item, Pass an Item, or Drop an Item. To Play a Card, select a card from your hand, perform the action listed on it (either an Attack or Special Action), and discard it. It is important to note that a character may only ‘Play a Card’ if you have one of their cards in your hand! Each posse deck is made up of action cards for the various posse members – so you might not always have a card in hand for every character. In order to Loot a Crate or Loot a Body, your mini must be in an adjacent square to the item to pick it up. Any Loot that is picked up is placed with the corresponding character’s Character Sheet – each character may only hold a specific amount of Loot! Certain Loot items need to be equipped, and thus you may make that character equip an item in lieu of any other actions this turn. Loot cards have various uses: Weapons, Consumables, or Ammunition. These can provide extra Attack damage, Healing powers, or Defense bonuses to characters. Loot is highly coveted!
Passing an Item allows you to hand off Loot between posse members, or Dropping an Item (a free action) removes that Loot from your Character and is discarded. After all of your characters have acted (if possible), your turn then moves to the Draw Cards phase. You will draw 3 cards from your posse deck. Once you have 12 cards in hand, you must discard 3 cards in order to draw 3 cards. You must always draw 3 cards at the end of your turn. The game then proceeds to the next player, and continues as such until the end of 12 rounds. So how do you win? By collecting Gold, of course! And the way to do that is by attacking your rival posses. Any time one of your characters deals at least 1 point of damage to an opponent, you collect 1 Gold token. Any time you kill an opposing character (reducing their Health on their Character Sheet to 0), you collect the amount of Gold listed on the deceased character’s Character Sheet. At the end of 12 rounds, the player/posse that has amassed the most Gold is the winner!
Ok, so I know that seems like a lot, but I promise that the gameplay is pretty streamlined once you actually get going. The Movement phase is very straightforward and simple to perform. The Action phase is logical, and the options are clear. Drawing cards is a no-brainer at the end of your turn. The real nitty-gritty part of play is in the strategy. You earn Gold by dealing damage or killing opponents, so naturally Combat is where the crux of the gameplay is centered. All characters are armed with weapons that have finite range. You may only ever attack opponents who are in direct Line-of-Sight – in a straight line away from you, or diagonally, each square costing 2 squares of range. If an opponent is not in either of those 2 directions from your character, you may not attack them! So movement and character placement becomes a lot more strategic and important in gameplay. There is also the concept of obstacles impeding the attacks of players. It makes logical sense, and I feel like the damage adjustments to incorporate obstacles feel realistic. When a player is attacked, they may choose to play a card from their hand to defend against some of the damage being dealt. As mentioned above, though, a character may only ever play a card that is specified for him! (Ex. Col. Rodgers cannot defend if you have no Col. Rodgers cards in hand) Are you willing to risk your only Leroy Gang card to defend 2 points of damage instead of using it to attack for 3 points of damage on your turn? You have to figure out exactly how to play the combat, and that strategy can turn in the blink of an eye.
Honestly, for me, the trickiest part of the gameplay was keeping track of which character acted each turn. I ended up grabbing some of the extra Poker Chips and placing them on a Character Sheet once he had acted each turn. Not necessarily a knock on the game, just on my inability to control multiple characters I guess! Let me touch on components for a minute. The copy of the game that I received is a finalized production copy. There may be some updates to the rulebook, but component-wise, what you see is what you get. And what you get is pretty great. The posse and Loot decks are nice sturdy cards, and the cardboard chits (Poker Chips, Loot tokens, and Gold) are thick, if not a little too small for my taste. The Character Sheets are big, easy to read, and clear in their iconography. The map tiles are some nice thick card stock-like material that definitely will hold up to numerous plays. And the minis. They are so cool! Each posse has a designated color, and they are just fun to play with and move around the board. At first, I found it difficult to tell certain posse members apart, since some of the minis look alike. But then I realized that each mini has a number of nicks in the base to help players identify which mini corresponds to which character. That was definitely a lifesaver for me in my plays. The components make this feel like a luxury game, and that helps make it more exciting to play!
So all in all, how does High Noon fare? In my opinion, pretty well! The map grid and combat are reminiscent of Dungeons and Dragons, but with a Wild West theme that feels novel and unique. And according to the box, it can be played with more than 4 players if you incorporate expansions into the base game. So you can really turn this into an all-out Western showdown! The gameplay is smooth, the strategy ever-changing, and the concept and rules are fairly simple to learn and teach. High Noon definitely gets some high marks from me!
Disclaimer: We were provided with a copy of the game for the purposes of this preview. This is a finalized production copy, and the components you see pictured are those you will receive in your own game! Also, we were provided the 4-player starter set – the game is playable with more people when expansions are included. -L
High Noon is a game of action points, grid movement, and fighting, played over a series of 12 rounds, in which players take on the roles of various posses in the Wild West who are battling to collect the most gold in town. To setup for the game, each player selects a posse and receives their corresponding deck of cards, character sheets, and minis. Character sheets are placed in front of each player, and a red Poker Chip is placed on each to track the Health of each character. Setup the map tiles as shown in the rulebook, or players may create their own map layout using at least 7 of the map tiles. Shuffle the Loot decks and place them to the side within reach of all players, and create a pool of Gold tokens and Poker Chips. The Loot Crate tokens are shuffled and randomly placed on the green squares of the board, and then players will take turns each placing 3 more Loot Crates following certain placement restrictions. All minis are placed on their starting squares on the map tiles, players draw 6 cards from their own posse decks, a starting player is selected, and the game is ready to begin!
Each turn is broken into 3 phases: Movement, Action, and Draw Cards. During the Movement phase, players may move any/all of their minis on the map up to the Speed value listed on their respective Character Sheets. Movement is always in straight lines, or can be diagonal. Diagonal movement costs 2 squares of movement though, so keep that in mind! The map tiles have various obstacles as well, and navigating over obstacles costs 2 squares of movement as well. After a player has moved their minis, they now move to the Action phase. In this phase, each individual character of your posse is allowed one action: Play a Card, Loot a Crate, Loot a Body, Equip an Item, Pass an Item, or Drop an Item. To Play a Card, select a card from your hand, perform the action listed on it (either an Attack or Special Action), and discard it. It is important to note that a character may only ‘Play a Card’ if you have one of their cards in your hand! Each posse deck is made up of action cards for the various posse members – so you might not always have a card in hand for every character. In order to Loot a Crate or Loot a Body, your mini must be in an adjacent square to the item to pick it up. Any Loot that is picked up is placed with the corresponding character’s Character Sheet – each character may only hold a specific amount of Loot! Certain Loot items need to be equipped, and thus you may make that character equip an item in lieu of any other actions this turn. Loot cards have various uses: Weapons, Consumables, or Ammunition. These can provide extra Attack damage, Healing powers, or Defense bonuses to characters. Loot is highly coveted!
Passing an Item allows you to hand off Loot between posse members, or Dropping an Item (a free action) removes that Loot from your Character and is discarded. After all of your characters have acted (if possible), your turn then moves to the Draw Cards phase. You will draw 3 cards from your posse deck. Once you have 12 cards in hand, you must discard 3 cards in order to draw 3 cards. You must always draw 3 cards at the end of your turn. The game then proceeds to the next player, and continues as such until the end of 12 rounds. So how do you win? By collecting Gold, of course! And the way to do that is by attacking your rival posses. Any time one of your characters deals at least 1 point of damage to an opponent, you collect 1 Gold token. Any time you kill an opposing character (reducing their Health on their Character Sheet to 0), you collect the amount of Gold listed on the deceased character’s Character Sheet. At the end of 12 rounds, the player/posse that has amassed the most Gold is the winner!
Ok, so I know that seems like a lot, but I promise that the gameplay is pretty streamlined once you actually get going. The Movement phase is very straightforward and simple to perform. The Action phase is logical, and the options are clear. Drawing cards is a no-brainer at the end of your turn. The real nitty-gritty part of play is in the strategy. You earn Gold by dealing damage or killing opponents, so naturally Combat is where the crux of the gameplay is centered. All characters are armed with weapons that have finite range. You may only ever attack opponents who are in direct Line-of-Sight – in a straight line away from you, or diagonally, each square costing 2 squares of range. If an opponent is not in either of those 2 directions from your character, you may not attack them! So movement and character placement becomes a lot more strategic and important in gameplay. There is also the concept of obstacles impeding the attacks of players. It makes logical sense, and I feel like the damage adjustments to incorporate obstacles feel realistic. When a player is attacked, they may choose to play a card from their hand to defend against some of the damage being dealt. As mentioned above, though, a character may only ever play a card that is specified for him! (Ex. Col. Rodgers cannot defend if you have no Col. Rodgers cards in hand) Are you willing to risk your only Leroy Gang card to defend 2 points of damage instead of using it to attack for 3 points of damage on your turn? You have to figure out exactly how to play the combat, and that strategy can turn in the blink of an eye.
Honestly, for me, the trickiest part of the gameplay was keeping track of which character acted each turn. I ended up grabbing some of the extra Poker Chips and placing them on a Character Sheet once he had acted each turn. Not necessarily a knock on the game, just on my inability to control multiple characters I guess! Let me touch on components for a minute. The copy of the game that I received is a finalized production copy. There may be some updates to the rulebook, but component-wise, what you see is what you get. And what you get is pretty great. The posse and Loot decks are nice sturdy cards, and the cardboard chits (Poker Chips, Loot tokens, and Gold) are thick, if not a little too small for my taste. The Character Sheets are big, easy to read, and clear in their iconography. The map tiles are some nice thick card stock-like material that definitely will hold up to numerous plays. And the minis. They are so cool! Each posse has a designated color, and they are just fun to play with and move around the board. At first, I found it difficult to tell certain posse members apart, since some of the minis look alike. But then I realized that each mini has a number of nicks in the base to help players identify which mini corresponds to which character. That was definitely a lifesaver for me in my plays. The components make this feel like a luxury game, and that helps make it more exciting to play!
So all in all, how does High Noon fare? In my opinion, pretty well! The map grid and combat are reminiscent of Dungeons and Dragons, but with a Wild West theme that feels novel and unique. And according to the box, it can be played with more than 4 players if you incorporate expansions into the base game. So you can really turn this into an all-out Western showdown! The gameplay is smooth, the strategy ever-changing, and the concept and rules are fairly simple to learn and teach. High Noon definitely gets some high marks from me!
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.