A Short History of Radiant Society - Part 1

This post will draft an overview of the history of Radiant Society during the Age of Light. Being a society of exceptionally long lived individuals, the Radiant government and social values were relatively stable in comparison with later societies with people of normal lifespans. Nonetheless, over the centuries, there were competing schools of thought with regards to progress and development, which waxed and waned in relevance as the demands and interests of the population shifted.

The Aftermath of the Rebellion

The true history of the Radiant is generally held to begin with its founder, Ceoves, persuading a portion of the Fallen to commit themselves to guidance under Alero, but in order to understand his motivations, it is essential to establish the social context in which they were forged.

The evening of the Day of Rebellion saw the expulsion of the Fallen from the Garden of Elin. This exiled community headed to the expanse between the west lake and the mountains, founding a small settlement which they called the Village of Shame. This settlement was still within view of the Garden, and souls of fire stood guard at the perimeter to ensure none of the sinners could return. The Ward Elves chose to live with the Fallen, but visited their kin, the High Elves, in the Garden quite frequently, though they were forbidden from bearing the bounty of Elin out to their tarnished brethren, except out of mercy in times of extreme need. The people of the Village of Shame distrusted Alero and would not heed his counsel after the disastrous consequences of the Rebellion.

During those Years of Confusion, time, as it always would, flowed on. A new generation was born to the Fallen, who had never seen the blessings of the Garden. They were taught of their heritage, their disappointing past, but to these youngsters, the shame was never as near as it was for their parents. Ceoves was of this generation.

Ceoves saw no purpose in dwelling in the failures of the past. As he grew in stature, and began a family of his own, he did not convey the grief of the Day of Rebellion unto his children. This was in direct contrast to his more conservative younger brother, Epioves. Epioves raised his family in line with the traditional common mourning, and took it upon himself to educate his nieces and nephews of the heritage of the Fallen. 

When Ceoves discovered his brother usurping what he felt was his paternal authority, as well as undermining his offspring's confidence in their future, their conflict quickly turned violent. Ceoves's fraticide was committed away from the Village of Shame, but in such a small community, word spread quickly. Ceoves ran to the east, more afflicted with the experience of shame than his brother ever was. Upon reaching the eastern cliffs, the guilt stricken murderer throws himself down into the embrace of Coralsea with the dawning sun. Alero arrests his fall, and promises him redemption and recovery if only Ceoves pledges his allegiance. Ceoves does so. Alero grants him some of the powers that were thought to be accessible only to the Elves; the control of light, electricity and magnetism.

Returning to the Village of Shame, the fear of the tangible effects of the Rebellion terrify the Elves. The High Elves determine that they should depart, and begin to make preparations with Ulavo and Oleri for Elinrise. 

Ceoves returns as an apostle of Alero, demonstrating his new powers in signs and wonders. Not all the Fallen are struck with fear at his return, some seeing his commission by Alero as a convincing sign that while Eleyon has given them up, Alero has not. Many choose to follow Alero that day, most are of the second and third generations, but some are also from the first rebels. In particular, the human leader of the rebellion, Etruves, once again voices support for Alero's call. 

Those who choose to follow Alero number about sixty in all, and they migrate east, leaving the Village of Shame behind them. The Fallen who remain with the Ward Elves begin to call themselves the Remnant.

As the Day of Mourning draws near, the annual time when the events of the Day of Rebellion are recalled, Ceoves and his followers begin to set up their dwellings on the fields near Coralsea, and the Radiants are founded. In the west, as the ceremonies of the Day of Mourning end, the Ward Elves and the Remnant bid farewell to the High Elves, and the Garden of Elin rises from the cradle, to depart from the gaze of mortal eyes forever. From that day forth, the count of years in the Age of Light was begun, and the Years of Confusion were held to have ended.

Perspectives : The Medical Mission

By a confluence of promptings from reading some of C.S. Lewis' writings and a coursera lecture on 'A Brief History of Humankind' by Dr. Yuval Harari, I began to think about the guiding principles behind our medical careers. As a Christian, once again, it has become clear that secular dreams and divine direction are at odds.

As Dr. Harari's lecture pointed out, the medical field is increasingly blatant about how we are now targeting to achieve biological immortality. In the past, we would have said that we are trying to find a cure for malaria, a cure for AIDS, a cure for cancer, and so on. However, with the research being done on the underlying genetics of ageing, we now talk about halting or reversing age itself. We have returned to the ancient quest of Gilgamesh. Armed with a modern understanding of biochemistry and the scientific method, we attempt to wrest control of our mortality from fate. Death is no longer accepted as an immutable fact, but as a challenge to be overcome by anthropic ingenuity.

This is part of the great mission to endow the earth with all the abundance of heaven. Upon forsaking the notion of the soul, the modern secular view must plug the resulting vacuum by promising utopia in this physical world, and what is heaven if you cannot relish it for all eternity? This does not just apply to hospice medicine, but to all branches of medicine which all aim to improve the present physical existence of their patients. The incarnate Elysium must be free of disease and disability.

Biblical principles caution against this quest for physical health as an end in and of itself :

'Do not store up for yourselves treasures on earth, where moth and rust destroy,
and where thieves break in and steal. But store up for yourselves treasures in heaven,
where neither moth nor rust destroys, and where thieves do not break in and steal;
for where your treasure is, there your heart will be also.'

-Matthew 6 : 19 - 21

The only reason we should want to remain on this earth is because we feel we have all we need on this planet, that we can be satisfied on this side of death. To that end, our healthcare is being shaped by the forces of humanism to fulfil this.

But from God's perspective, as Lewis puts it, we are like '[ignorant children] who [want] to go on making mud pies in a slum because [we] cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.' According to the promises of God, the real heaven is infinitely more wonderous and perfect than any tarnished reflection we can muster on our own resources. The glory of heaven, which we cannot now see, will have a permanence and substance that will make the legacies and greatness of this present world appear like passing vapours in comparison.

With that in mind, what then is the Christian calling within the realm of medicine? For those involved in end-of-life care, as I would like to be someday, the answer is simply to offer another chance at repentance and salvation. The fact is, we are only free to choose obedience or rejection of God while we are insulated in this fuzzy experience of reality. Once we step outside the veil of this life, the superior choice and inferior choice would be so apparent as to provoke unanimous assent, and free will is compromised. Thus, choice about this matter is only presented to us during our sojourn as earthly beings. 

If someone dies without a heart for God, they are forever lost, but if they are rescued by the astonishing marvels of medicine, they, in essence, have another chance to grasp redemption. There is something deeply humbling when one is confronted by one's mortality, and the sense of imminent loss may yet serve as the lifeline of the soul. Death induces reflection on the worth and value of life. Through its lenses, we may be able to perceive glimpses of Reality as it is, rather than as what we convince ourselves it is.

Does this imply that those who are believers ought not to be saved? Surely they would then proceed swiftly on, through to eternal glory. But I submit that God, in His power, is able to use even the final months or moments of the life of a faithful servant to effect His will on this earth. As a doctor, I would not dare to assume that I have the authority to decide someone's life is at its end and not worth saving. Life is a gift, freely given and taken at the appointed time. I admit there is another side to this argument, which deserves treatment that cannot be covered in the scope of this post. Briefly put, it should also not be in my jurisdiction to extend life longer than its appointed duration. The later kings of Numenor who held on to their last shreds of life were as misguided as Denethor, who decided his last moments were not worth living.

When it comes to other areas of medicine that may not encounter mortality as regularly, the distinction remains, though with less of the clarity that proximity to the reaper affords. There is nothing wrong with healing the sick or enabling the disabled. Jesus himself performed so many miracles in this department. God wishes for our lives to be filled with joy. If it is in His will, that may be expressed through physical healing. Nonetheless, we must still note the difference between healing for the sake of living in this world, and healing for the sake of blessing others, but while the focus remains on the treasures of heaven. 

There is no profession that is exclusively in line with Biblical principles. In each, there is a way by which we may demonstrate an esteem for ourselves over our Creator.