FussyPrincipalityZira

It's been so interesting too, to see people so split on whether this ending is a Pratchett ending or not. There is also a divide on whether it is true to the themes of the book and the show* and I have to say........ yes???

It is, at the very least, explicitly engaging with the text of the book and the show--a lot of the dialogue at the end is in the book itself!!--and I can see how you could tease out these ideas in a hypothetical sequel and come to where we ended up. Did we get the only or the best execution of these themes? Assuredly not. We certainly got a truncated, compromised execution of these ideas, and I can almost see the shape of where some of them could've branched out in a full season.

*The problem is that the text *is* so dense, and wide-reaching, and philosophical, and weird, and zany, is that S3 also *ABSOLUTELY* dropped other themes too. And Good Omens isn't just a few ideas!!

We have known for a long time that we were going to get a compromised product, but I'll tell you why S3 still worked for me.

[Side note: I don't think it was wrong of them to drop this whole line of thought from the first season. The ending sequence works well enough without it, and it's not critically load bearing if S1 is a standalone product, and there's enough supernatural meddling to justify underlining it later, as they ended up doing.]

In Season 2 especially (though in S1 as well) we explicitly see *Crowley and Aziraphale* "messing people about, not just Heaven and Hell, but our beloved protagonists.

Crowley and Aziraphale "mess about" with Job and his family. Now they are being told to do it by their head offices, but they are "messing around" with Job. Explicitly for capricious, fickle whims between Satan and God, but messing about nonetheless! It's CRUEL, it's a cruel story in the Bible that has bedeviled scholars for thousands of years in the examining and interpreting thereof. What is the nature of God, does God contain Sin and Evil as part of being all things?? How can cruel things happen in a universe with a caring, loving God? Why does God allow bad things to happen to us? Can we do anything to appease God to end our suffering? It asks a lot of hard, hard questions of us, unfair ones in an unfair universe whether you believe God exists or not.

And the episode beautifully points all this out, and subverts the ending with quick thinking from our heroes. So it does, ultimately, have a happy end, but the misery Job and his family experienced was still real. They were still used for cheap entertainment for higher beings with far more power than they could ever hope to have.

There's also Elspeth and Wee Morag. By waffling on the complexity of human morals, Crowley and Aziraphale inadvertently end up getting Wee Morag killed. Elspeth's suicide attempt is averted by their actions (and presumably she goes and runs a farm and is good, given that Crowley gets dragged down to Hell for punishment) but that's still a high cost to pay, all around. All for 'messing about.' It's true, Crowley and Aziraphale are not perfect beings, they do make mistakes, they are like us, but far more powerful than us.

And of course, in the present day, they are using Maggie and Nina to try and fix a problem of their own making. They disregard the fact that Nina has a partner, and are doing their best matchmaker routine.

Now I say this as someone who enjoys Maggie/Nina and I hope that they went off into the sunset together after an appropriate amount of time for Nina to get herself sorted. Also, it's part of the premise! It's FUN to watch our angel and demon swan about and do ridiculous things and give people things they deserve or want. But...

Nina and Maggie take Crowley to task at the end of the season, right before the final fifteen. I don't see enough people talking about it.

Nina: "Where's the other one? We need to talk to you." Crowley: "He's out. Not a good time." Nina: "I wasn't asking. There are things you need to hear. You and your... partner *have been messing about in our lives*." Maggie: "We're not a game. We're real people. You can't just pair us up for your amusement."

Nina even uses the same phrase! "Messing about!" It's SO important it's in the book 6 or 8 times in that final confrontation scene in some form or another.

And you can see in the book that Crowley takes it to heart quite quickly!!

And he's trying to impress that importance to his angel!

Crowley, the purported architect of Free Will (possibly, let's call it Schrodinger's Free Will for the moment), realizes he's been party to meddling in people's lives, and I don't think he cares for it.

And I think Adam's words to Anathema are critically important here for the final bit of groundwork for this theme. In the book she approaches him and tells him he could do all sorts of good things like saving the whales etc and Adam shuts her down:

I think this is crucial for understanding the ending of season 3. I think it is there in the text and subtext throughout the show to get there as well, though not stated quite so explicitly.

Aziraphale and Crowley are supernatural beings! Even without explicitly using miracles, they are often shown to influence reality around them, just from their expectations alone! A lot of what happens during *The Ball* was as eerie as it was fun, and I don't believe that Aziraphale is playing anyone like a puppeteer, but his hopes and expectations are so strong, they are clearing having a huge influence on the proceedings. We also see it in Season 3. Without its protector, Whickbur Street fell into a terrible state while our angel was gone.

Good Omens starts with the analogy of games of chance (the show borrows this essentially word-for-word):

God does not play dice with the universe; He plays an ineffable game of His own devising, which might be compared, from the perspective of any of the other players,* to being involved in an obscure and complex version of poker in a pitch-dark room, with blank cards, for infinite stakes, with a Dealer who won’t tell you the rules, and who smiles all the time.

This also comes up near the end of the Armageddon that Almost Was, where Gabriel (or the Metatron in the book) tries to claim that God does not play dice with the Universe/His Loyal Servants. ("Where have you been!?")

And returning to Job (briefly), that was framed as a wager, a bet, between God and Satan.

All over the series you have wagers, chess, games of skill and chance, cards, and gambling as a running motif:

Hell wasn’t a major reservoir of evil, any more than Heaven, in Crowley’s opinion, was a fountain of goodness; they were just sides in the great cosmic chess game. Where you found the real McCoy, the real grace and the real heart-stopping evil, was right inside the human mind.

Crowley reminds us of the Three Card Monte analogy used in S1 when he is drunkenly talking to Jesus. And when he tries to win the Bentley back. The thing to remember about the Three Card Monte is that it's a confidence game at its heart. The dealer will always win in a well-executed game. They don't even have to deal in order to win in the best-laid of plans. And we know that God plays some kind of ineffable card game of her own devising, so why not Three Card Monte? "Nobody ever finds the lady unless she wants them to." Does God play sleight of hand tricks with the Universe as well?

The other thing that the Three Card Monte usually employs is a shill to sell the validity of the game. We'll come back to that idea.

Crowley's early triumphant run at blackjack, followed by the inability to "find the lady" is put there specifically to put us in mind of unfairness, stacked decks, and playing in a rigged game. Just as BC's high-pressure ambush on Crowley when he lost the Bentley is.

Crowley even says it, out loud when he and Aziraphale are in the Bentley looking for Jesus:

"It's all rigged! The entire universe! [...] But you're not [the boss] and you never will be! There's always someone above you stacking the deck."

Aziraphale also mentions that the Metatron is missing during this exchange, but of course we can infer that Crowley really means God here when talking about who the real Boss is.

I am not remotely qualified to talk about the myriad of ways people try to reconcile this question (or don't, looking at you, Calvanists), but Good Omens as a whole seems to be mostly operating on a binary of an either/or. Maybe you can make an argument that God lets humans choose the little things or, conversely, maybe she lets us choose the big things, but I don't know that it is fully settled that Free Will is as real as we think it is.

Throughout the show and the novel, at critical junctures Aziraphale and Crowley turn to each other and ask: "Did the Almighty Plan it this way all along?" Now we could make the argument that as beings without Free Will, this may just be their default position. After all, they are much closer to Her than we are, even if humans are made in God’s own image.

But it happens multiple times in the book at the show, and most of these exchanges are nearly identical to the book.

Their meeting in Eden starts with them contemplating God’s plans. Practically page 1 of the book!!

“You’ve got to admit it’s a bit of a pantomime, though,” said Crawly. “I mean, pointing out the Tree and saying ‘Don’t Touch’ in big letters. Not very subtle, is it? I mean, why not put it on top of a high mountain or a long way off? Makes you wonder what He’s really planning.” “Best not to speculate, really,” said Aziraphale.

Or again, later, 11 years before Armageddon:

“I can’t interfere with divine plans,” he croaked. Crowley looked speculatively into his glass, and then filled it again. “What about diabolical ones?” he said. “Pardon?” “Well, it’s got to be a diabolical plan, hasn’t it? We’re doing it. My side.” “Ah, but it’s all part of the overall divine plan,” said Aziraphale. “Your side can’t do anything without it being part of the ineffable divine plan,” he added, with a trace of smugness.

The biggest difference in the book when deciding to become Godfathers, is that Aziraphale throws in a dig that everything that Hell does is part of the overall Ineffable Divine Plan. A sort of smug ‘neener-neener’ that always lets him have the upper hand.

But it cuts both ways, doesn’t it? We see Aziraphale struggle in the book and the show with the idea of ineffability and trying to intuit what God actually wants (see The Flood and Job) and reconcile those wants that with his morals.

And as Aziraphale contemplates in the book: Sometimes you really had to hope that the ineffable plan had been properly thought out.

And then of course, after Adam et al avert the Apocalypse, in the book as in the show, Aziraphale and Crowley ask themselves—again—if God had really planned everything out this way (on the page and onscreen).

The last time they really talk about God’s plans in the book was left out of season 1, but transplanted into season 3. It is adapted, of course, for the screen and to account for different characters being present, but just about everything said on screen for much of that scene is directly from the book:

With the understanding that we can’t really fathom the Ineffable—is God playing Solitaire or Three Card Monte?

Indeed, Crowley asks a fantastic question in his little tirade. Why would God let the rebellion and good and evil happen? What if Satan’s role in the cosmic game is to act as a shill? Whether Satan knows it or not*, he and Hell are there to sell humans on the idea that we have Free Will.

*(I’m not sure he does, but Crowley implies that he might be in on the grift with his assertion “You knew we couldn’t win!”)

Because that’s the problem, with having an all-knowing, all-seeing, all-present deity that is playing some kind of cosmic game with the Universe. It’s that, fundamentally, They could be manipulating everything. They do have the power to exert control or lay out plans within plans. It’s nearly a paradox, isn’t it? If God knows all, and sees all, and has all power, do our choices even matter if we do have Free Will? If God can anticipate our every choice and action and build a game around it, is that still Free Will? Or is that stacking the deck? If we have the Free Will to exert our own choices and thwart Her plans, then wouldn’t that make us more powerful than the all-powerful God? Doesn’t She always have the upper hand on us?

With Satan and the illusion of Free Will the Universe becomes a blind test (it could never be double-blind, with one party all-seeing). With Heaven and Hell being the same sides of one coin (or two floors in the same building) that gives humans an illusion of choice in where we are going, when it is all the same destination. Maybe we all get shuffled back into the deck after everything is said and done.

I will risk a bit of speculation in this part, on how the sequel-that-never-was or what-a-six-season-arc would have looked like, but I will try to minimize this, but I feel like that is equally important to explaining why this worked so well for me, because I feel like you can see the shape of greater things in what we got.

I think, if you take the ideas from the book that did not make it into season 1, and the ideas that were seeded in season 2, you could absolutely find your way to a sequel that asks the question: Is it right or just or fair for humans to live under the yoke of beings so much more powerful than us? For them to use us so cheaply like cards in a deck? And the answer is, of course: no.

And I do believe it when the team says that this was the intended ending all these years, so I do think it’s right and natural that A&C would get elevated roles in a sequel anyways, given that they’d probably be the most major (if not only) repeat characters in the sequel that never was. The Pratchett estate could have let this go. They fought tooth and nail to claw this out of cancellation. Rob is an executive producer on the project. He and Terry’s daughter (and, yes, even certain disgraced other parties) have all insisted that this is where we were going to end up. The ending was the thing that everyone involved in was the most protective of.

But we got an imperfect ending. It would have been nice, and an obvious bookend, for example, to get Jesus facing down his Mother as we got Adam facing down Satan. I think we definitely would have gotten something more there in a full season. But the writing is already so tight, there wasn’t enough time to fully develop both story lines in full, and they absolutely focused on the themes I’ve already talked about up to this point. And because Aziraphale and Crowley are our protagonists now, from Season 2 on, they are the ones to make this choice in the end. And I think that is right and proper in this instance. Because they are ultimately deciding what happens to the supernatural world.

Aziraphale and Crowley get some time to themselves in a garden, and Aziraphale asks Crowley what he wants. (Because he knows he is too selfish in this moment, he just wants Crowley). And Crowley—the demon who thought this whole time (and yet also doubted) that he gave humanity Free Will, wants to do it all over again. Only this time, he wants to do it right. He wants it to be real.

And he and Aziraphale do it. For us.

Because they know, even if they banished the rest of Heaven and Hell, they themselves would always be prone to influence the world around them with their powers. Once you start messing around, you can’t really stop. Even if God put the Universe back how it was, you could never get away from that kind of interference. It’s embedded in the very bones.

Now was this a test from God just to see what they choose? Or does She actually cede control for a change? Or is it another one of Her Plans?

Let us ask ourselves, why is Satan really here? Is Satan there to sell the image of Free Will to Aziraphale and Crowley as he was to humans? His place in the ending seemed strange to me until I thought of his role as the shill in Three Card Monte. (And how quick he is to tell us that The Satan was just a role, a job title!)

Because if Satan is in on the grift, not just an unwitting tool, he seems genuinely shocked by Her acquiescence. He didn’t think they’d get their way, that She would enact whatever Her real plans were.

And I think they did it. I think Aziraphale and Crowley, impossibly, Found the Lady with the decision they made. (Whether or not God wanted them to). They did the impossible and asked for the impossible in return.

It is a difficult ending open to a MULTITUDE of interpretations, but I think they were also able to vouchsafe the universe from any undue interference from Her in that moment.

They asked for a Godless universe. They birthed a Universe with their love (didn’t we see how powerful they are when they work miracles together!?). They asked for our choices to matter. Wouldn’t their choice—having a true, real decision—make them more powerful than God in that moment!?

And if we make choices in this Universe for good or evil, at least it will be us making them. If the Universe is unfair, then it is unfair to everyone in the same way. There is no favoritism or predetermined fate. No special providence in the fall of a sparrow.

This is a bit more of my own interpretation (or at least one of them, I hold multiple readings of the ending at the moment, and I'm still developing some of these ideas), but I think the similarities we see in our history are implied to be the echoes of what happened. The echoes of Aziraphale and Crowley’s memories ripple through our Universe and our Earth.

As Adam says in the book:

Spirited Away has a lovely companion to this idea: Nothing that happens is ever forgotten, even if you can't remember it. || Once you've met someone you never really forget them. It just takes a while for your memories to return.

I like to think that Aziraphale and Crowley quantum entangled themselves in that moment. That they know, underneath, in their souls who they are and everything that happened, even if they don't always remember. But now they get to be just like us, through a multitude of lifetimes, finding each other over and over. Soulmates by choice.

the spider planet was little bit tricky

She asked this question specifically with regards to the connection between the religious sense of The Second Coming and the birth of a child. The first answer here-- and there's more than one that I think are simultaneously correct, as there are different definitions of a second coming-- is that, in this way, if not in all ways?

It already happened.

Her post mentioned that she had more than one kid so the second of them has already come into the world. And since her kids are related in this post to the religious sense of The Second Coming? We could say that, if we're talking about Good Omens here, and we most certainly are? Then The Clue is that The Second Coming also already happened in Good Omens. It was the story we were watching in Season Two.

And before you tell me "but they leaked the S3 summary and it says The Second Coming is happening"? That's not what happened. They changed the wording of summaries related to *Season 2* and said nothing about S3. I think that this post that we're talking about here from the director relates to that, as it's another thing trying to get people to see that the plot they think is still to come in S3 is the plot they were watching in S2-- which I went into in this post.

After all, in S2? We did have a character who showed up in the episode called The Arrival in a state of death, only to rise from the dead three days later upon Aziraphale's visit to a place called The Resurrectionist. Some disciples later saw him, shocked to find him having survived a murder attempt by the state, and he went around in a circle and judged everyone. We don't really need literal Jesus showing up to do anything like this in S3 to get in this type of Second Coming-- Gabriel already had it covered in S2. 😂 That said? That's not the full answer...

The answer is also really that it can happen anytime, depending upon what kind of Second Coming/Armageddon/end of the world it is that you're talking about. Everyday is a death and a rebirth, and the same is true of us right along with it. It's always the end of the world and the start of a new one in some way. After all, a second coming isn't only relegated to the Biblical sense of the term in Good Omens...

It can be an Armageddon: The Sequel where Armageddon is a personal crisis, which is what the story is really about. The Four Horsepeople of The Apocalypse can start riding for you anytime you name the Hell that's hounding you... It can be taking a big step or making a big change... It can also be one of this story's favorite things: wonderfully blasphemous innuendo.

"The end of the world" = an orgasm/a coming/an arrival. "The second coming" = for sure, Crowley and Aziraphale's favorite Round Two sex euphemism. 😂 Mm, still an hour before the sun arrives. Go for the second coming, angel? And there's also that...

The Second Coming is also known as The Parousia, a word seen in the opening titles in S2, where it was the name of the concession stand in the theatre-- the one where no food was being bought or eaten and where no one was present. It was a visual pun on how the word parousia means presence. In that way? The Second Coming is Armageddon is a mental health crisis where War, Famine, and Pollution are riding for a person and causing them to rob themselves of the presence-- the mindfulness-- needed to fend off the crisis.

A brief moment of parousia from the main characters in S2, who were otherwise in desperate need of some all season:

So, I guess, we could answer 'when, then, is the 2nd coming?' with any number of things. If we're talking about when the director's second kid is coming along? That's already happened from what she's told us. When is The Second Coming, in a Biblical sense, happening in Good Omens? Already did in several ways in S2. Are there elements of a Second Coming still in S3, though?

Armageddon as a threat to the characters again? The personal crisis type of Armageddon still what the story is about? Very likely, yes. At the very least, there is a Second Coming in S3 in the sense that it is parousia, and Aziraphale and other characters need to find their way back to more fully living in the present.

The answer is that we both have, and have not, had the second coming yet, depending upon which definition of it is being discussed.