Aaron is a recovering alcoholic living during the unfolding of the Book of Revelation. Supernatural occurrences - from blood coming out of showerheads to the dead rising from their graves - have now become an everyday part of life. Despite this, no one has connected these events to a biblical explanation and instead explain away the signs through an Earthly framework. One day, Aaron goes into a graveyard to sit on a bench and drink. There, he meets a risen fourteenth century monk who recognises the signs and tells Aaron that he must convince the rest of the world that the End is Nigh. The two set out as buddies in a farcical performance of street evangelising and leafletting that is met by rejection and derision. Aaron is progressively demoralised and returns to his cynical ways, rejecting the monk’s message. In his rage, he walks in front of a bus and is instantly killed. The film concludes with the monk sat on the same bench as Aaron did earlier. He meets the risen Aaron, who has seen things beyond the grave to which the audience is not privy, and the two set back out to continue their mission.
Our main source is the Book of Revelation. The supernatural world in which our story is set is a parallel contemporary British seaside town in which Revelation is unfolding. Specifically, our story is set during Rev. 20:4 and so any heavenly signs that have occurred prior to this point (e.g. a blood moon, plagues, the fall of Jerusalem) have become a mundane part of life. Our overarching theme, however, draws from the words of Christ detailed in John 3:12 ‘If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?’ The film is an absurd juxtaposition of otherworldly heavenly signs with the banality of everyday modern life. This highlights our inability to recognise and interpret anything that does not fit into our comfortable understanding of existence. A common objection to belief in anything that transcends material understanding is that the miraculous (anything that conflicts with our current interpretive models) simply does not occur. If it does, it is shoehorned awkwardly back into our pre-established framework. This is inevitably followed by the challenge of ‘Were I to see a miracle, then I would believe.’ Almost certainly not.