The Beast’s Heart
Fellowship Discussion Essay | June 11, 2026
Occasion. I heard an old song on the radio this week — Billy Idol’s “Rebel Yell,” from 1983. I had heard it before, but could not understand the lyrics. This time I understood. This was a song about raw animal emotion, a tangle of midnight wanting and unsatisfied desire. The snarl and drive matched the lyrics and spirit. It is a masterpiece of acting out the animal spirit in song. It speaks of the unregulated animal appetite that has slipped its restraints and is now driving the culture from underneath. The song is a monument to our animal condition, and it is worth listening to as a case study in the forces tugging at the human heart, if you feel you are strong enough to resist its pull and can tolerate looking at the naked facts of the human condition.
Rebel Yell lyrics by Billy Idol
Rebel Yell YouTube – Official Music Video
I. The portrait in the song
The song stages a scene in the dark. A visitor arrives — first called a dancer, then an angel — and the encounter is charged and transactional from the first line: there is talk of a license for love, and of what happens when the license expires. But the engine of the whole song is not the visitor. It is the cry. In the midnight hour, the demand goes up and will not stop — more, and then more, and then more again — flung out as a defiant shout, the rebel yell of the title. Whatever is given, the cry is for more. The song never resolves this because the cry has no built-in resolution. It is appetite that has discovered it cannot be filled, and has decided to make its insatiability into a kind of anthem.
Two details deepen it. There is a figure on the bridge who lives in a private heaven of his own, out all night, collecting — so long as it does not mess up his hair. That is the animal spirit dressed for the mirror: appetite plus vanity, the self curated even in the middle of its own hunger. And there is the third verse, which is the saddest and the most revealing, because it is generous. The singer vows to walk the whole world, to dry her tears a million times, to sell his soul, to burn through money, to give everything and keep nothing for himself — all of it, to keep her near. That is total devotion. That is the language of a martyr or a saint. And it is being poured out, entirely, onto an object that can only answer with one word: more.
Hold that, because it is the hinge of the whole essay. The tragedy in the song is not that the man wants too much. It is that he is built for an infinite self-gift and an infinite longing, and he has aimed both at something finite, and so the longing has turned bottomless, and the self-gift has turned into slavery. The capacity is glorious. The direction is ruin.
II. What the Bible calls it: the beast in the man
Scripture has a name for the condition, and a picture of it more vivid than any song.
The picture is of Nebuchadnezzar. He was the greatest king of the earth, and pride hardened in him, and the judgment that fell on him in Daniel 4 was not a plague or a war. It was a descent into the animal. He was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws (Daniel 4:33). The man did not cease to exist; he ceased to be a man. His reason left him, and a beast’s heart was given him in its place (Daniel 4:16). And here is the detail that decides everything in this essay: his understanding did not return by argument, or by effort, or by anyone reasoning with the ox he had become. It returned the moment he lifted his eyes to heaven. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me (Daniel 4:34). The beast was not refuted. The man was restored from above.
The rest of Scripture confirms the diagnosis. Man that is in honour, and understandeth not, is like the beasts that perish (Psalm 49:20). Be ye not as the horse, or as the mule, which have no understanding (Psalm 32:9). Peter and Jude describe men who have surrendered to appetite as natural brute beasts, made to be taken and destroyed, who speak evil of the things that they understand not; and shall utterly perish in their own corruption (2 Peter 2:12; Jude 10). And Paul gives the whole conflict its permanent name: the war between the flesh and the Spirit. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other (Galatians 5:17). The works of the flesh he lists are exactly the catalogue of the unregulated animal — and over against them stands the fruit of the Spirit, which ends, not by accident, in temperance (Galatians 5:22-23): the rider’s hand on the animal’s neck.
Man is the one creature on the earth who can go either way. He can lift his eyes and become almost an angel, or he can drop them and become a beast — and the beast he becomes is worse than any actual animal, because no wolf was ever vain about its hair, and no ox ever made an anthem of its hunger. The animal spirit is not man being natural. It is man’s defaulting on the thing that makes him man.
III. The anatomy of the hunger
Here is what must be said carefully, because the church may have said it badly or been misunderstood: the appetite itself is not the enemy. God made the hungers. He made the desire for food, for union, for beauty, for honor, for more. The capacity for the infinite — the cry that is never satisfied — is one of the fingerprints of God on the human soul. The animals are satisfied; a fed dog is a content dog. Only man carries a hunger that nothing in the world can fill, and that hunger is not a defect. It is a homing signal.
The disorder is not what we desire. The disorder is insatiability from misdirection. Augustine said it in the line that few obey: Thou hast made us for Thyself, and our heart is restless until it rests in Thee. The infinite longing was made for the Infinite. Aim it at God, and it finds its rest. Aim it at anything less — a body, a fortune, a following, a feeling — and the very greatness of the longing turns the finite object into a furnace that consumes everything fed to it and roars for more. Proverbs saw it: The horseleach hath two daughters, crying, Give, give. There are three things that are never satisfied, yea, four things say not, It is enough (Proverbs 30:15-16). Ecclesiastes saw it: the eye is not satisfied with seeing, nor the ear filled with hearing (Ecclesiastes 1:8). That is the rebel yell, written three thousand years before Billy Idol. More, more, more is what an eternal hunger says when you point it at something that ends.
This is what idolatry actually is, mechanically. It is not primarily bowing to a statue. It is taking the desire that was built to terminate on God and terminating it on a creature, and then living forever in the gap between what the creature can give and what the desire requires. That gap is the midnight hour of the song. It never closes. It cannot close. The idol always cries more because the worshipper was made for the Infinite and has settled for less.
IV. The counterfeit freedom
The song is honest about one more thing, and the honesty is terrible. Its rebel yell sounds like freedom. It is a shout of defiance, of refusal to be a slave, of appetite throwing off restraint. And that is exactly how the animal spirit sells itself to a culture: as liberation. Throw off the old rules, the old shame, the old restraints, and be free.
But the song tells itself.
The man who will not be a slave ends the song still crying for more in the dark, having sold his soul and kept none of himself. He is not free. He is owned. Peter named the trick exactly: While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage (2 Peter 2:19). And the Lord said it plainest: Whosoever committeth sin is the servant of sin (John 8:34). The rebel yell is the sound a chain makes when it has convinced its wearer that it is a banner. There is no freer-sounding word in the language than more, and no word that has enslaved more people.
V. The age possessed
What is true in a man is now true in the culture, scaled up and amplified by machines.
The machines came for the animal spirit on purpose. The attention economy — the feed, the algorithm, the endless scroll — is engineered to find the appetite and pull it. It does not reward what is true, or patient, or quiet, or good; those things do not hold the eye. It rewards the yell. It rewards outrage, provocation, spectacle, the contrarian who throws red meat, the image that inflames before it informs. A whole apparatus now exists whose business model is the midnight cry for more — more clicks, more rage, more watching — and it has trained a generation to feel that the volume of the yell is the measure of the truth. This is the animal spirit industrialized. It does not need to argue you into the beast’s heart. It only needs to keep your eyes down.
And then there are the moments when the whole culture’s animal spirit shows itself naked over a real human grief.
This spring a year ago, two seventeen-year-old boys were at a track meet in Frisco, Texas, on a rainy morning. There was an argument over a tent. One boy, Austin Metcalf — a junior with a 3.97 grade-point average, his twin brother beside him — was stabbed in the chest and died there on the field. The other boy, Karmelo Anthony, was charged, claimed self-defense, and this week, after a trial, was convicted of murder and sentenced to thirty-five years. Set aside, for one paragraph, everything that was argued about that case, because the thing I want you to see is not the verdict. It is what the rest of us did with a dead child.
Within days, the killing was no longer a tragedy; it was a flank in a war. Because one boy was black and one was white, the whole machine descended, and the animal spirit fed. Each tribe took the corpse for its own purposes. A fundraiser drew more than half a million dollars; the accused’s family relocated to a home in a gated community while the otehr boy’s parents planned a funeral, and the country howled at each other about it. More. More heat, more posts, more money, more spectacle, more of the rage that the feed converts into revenue. A seventeen-year-old with a 3.97 average was dead, and the nation’s overwhelming response was to use him. That is the beast’s heart at the scale of a civilization: the inability to simply grieve a child, because grief does not feed the appetite, and tribal rage does.
But there is one figure in that whole grim story who shows the other thing, and he is the reason I can bear to write about it at all. Austin’s father, Jeff Metcalf, early on spoke publicly of faith and of forgiveness — a Christian man, over the body of his murdered son, reaching for the hardest word in the gospel. And then, at the sentencing, the same man spoke of his grief as rage — pure, unfiltered rage, and brought his fist down on the table. Both are true. Both came out of the same broken heart. And that — not the mob, not the fundraiser, not the feed — is the truest picture in this entire essay: a man with the beast and the image of God at war inside him, the rage of the animal and the forgiveness of the Spirit contending over the grave of his child, and the man himself caught in the middle, trying to lift his eyes. We are all of us that father. The only question is which of the two we feed.
VI. Why the argument cannot reach it
As I have noted in other papers, I do not believe argument alone transforms hearts. Nevertheless, argument, rationality, and comprehension are elements of transformation. At the very least, comprehension of words or experience is required. The problem with argument as a witnessing/evangelization method is that only deductive argument offers 100% proof of truth. And deduction is not available in arguments of faith because faith, by definition, implies an unknown. Only induction is available in issues of faith. Thus, persuasion by inductive argument is the process of presenting the case for the probability of a conclusion. Thus, induction is useful, even necessary/unavoidable, in witnessing and learning lessons from life. Hosea 4:6 “My people are destroyed for lack of knowledge…” Which means that, without knowledge of the ways of the world, the forces at work, and the probabilities of outcomes from various actions, decisions will be made with a high likelihood of failure.
But another problem frustrates the use of argument as a tool of persuasion in matters of faith: people lock into habits of behavior and expectations of outcomes. This is seen as a defensive maneuver that people use to maintain the correctness of a current point of view. During an evangelization (or any) argument, the listener will take bits of input important to building the causal and probabilistic case and generalize, delete, and distort the proponent’s facts/events. The listener will generalize that which he considers true, delete/ignore those facts/probabilities he does not hold as true, and distort the magnitudes or direction of the arguments. Thus, very little of what the proponent presents will land on the listener as the speaker presents.
In addition to these issues, arguments for/against a fact/probability alone do not necessarily touch the heart. For example, saying that bullets and knives cause pain and death is meaningless to someone who has not experienced loss or injury. But all of us have some experience with painful/negative emotions, and we have not all applied all those lessons to every area of life. The affective/emotional reality of felt pain is required to move the heart. Facts/probability move the mind, and pain/loss moves the heart. Thus, effective argument anchors memories of trauma/pain to the negative facts/probabilities and joy/pleasure to positive facts/probabilities.
The next question is whether activation of the emotional connection requires divine intervention. The answer is yes and no. Ultimately, the entire world is under God’s control, and miracles are always possible when a right mind is established through proper calibration of facts/probabilities, and the correct association of positive/negative emotions with the spectrum of life outcomes. The fact is that we can be misprogrammed to reverse-connect pleasure and pain with facts and probabilities. And it gets even worse, it is possible to misperceive events and misjudge probabilities (distortion of input)
The question is whether the Bible or a miracle is needed to move the heart to accept the gospel, the renewed life, to replace the heart of stone with the heart of flesh. Of course, miracles are always welcome and sought, and sometimes they are effective. But as humans, we cannot expect divine intervention to do all the work of life. Such an expectation goes against common sense, experience, and believability. God created the creation as an experience of working in the garden. We can and should pray for miracles, for divine intervention, and then we should go work in the field.
Some of us in the fellowship have experienced miracles that have turned us from the life of the seeker to that of the believer. The stories are different. There is no formula that is certain. We cannot just say, “read the Bible,” or “say the sinner’s prayer,” or pray and expect uniform positive results. We cannot expect that, by being a good example of Christ’s love and mercy, by caring deeply, or by speaking the truth in love, the heart will be transformed. Every soul is different; the key is unique. We can use high-probability interventions, but it’s still only a probability that they will be successful, even if we use all of the interventions: argument/reason, affective anchoring, miraculous intervention of divine sovereignty, and the seed-planting of daily Bible reading.
Is there a key to witnessing? No. It is everything. It is living the best life we can, loving our friends who have not experienced life in the Word or heard the Holy Spirit speaking to their hearts. It is arguing/speaking the truth in love, connecting positive emotions with Godly behaviors, and negative emotions with division. It is a prayer for those who are not open to direct conversation about facts and probabilities. Those who have no affinity for the divine revelations of the Word are all of the above. Prayer for a divine touch, a type of miracle, a sovereign gift applied to which human hands cannot deliver. The argument can be a doorway, but the argument alone is cold, logical, and probabilistic. The ultimate goal is the transformation of the heart. Until the will desires the ways of God, he will be double-minded, split in his allegiance, pulled between the flesh and spirit. Ezekiel 36:26 “I will remove the heart of stone… and give you a heart of flesh.”
Having noted that argument is not sufficient by itself to effect transformation, clarification of what argument is, and what it can accomplish, is necessary. An effective argument can establish probability, which is the likelihood that a position is correct. Argument/reason is the connection of facts with cause, and recognition that multiple factors produce the effect of probabilities. Faith is required only when induction is involved. Induction involves the causal connection of facts, but not all the cases where the applicable rules apply are available for analysis. Thus, faith is not required only when an absolute causal/deductive/necessary causal connection is present. Faith is always required when there is even the least possibility of an alternative cause or outcome. Cause and effect cannot be proven in observational studies. Even the most mathematically rigorous theory depends upon faith at its basis since existence is assumed axiomatically.
Reason alone cannot touch the heart, but connecting the feelings we do have with the consequences of Godliness and rebellion against God’s way can implant what is missing. God can speak directly to a man and give him a heart of flesh, a conviction of error/rebellion, and an affinity for the truth of God’s way. We must realize that passion for a position can be the opposite of Godly knowledge, understanding, revelation, facts, and probabilities. We can acquire an affective/emotional/willful attraction to evil.
How should we argue, witness, anchor, counsel to the friend who has flipped his allegiance, reason, heart, and will toward the succor of evil? Argument/reason will convince some men to seek a deeper relationship with God, and argument on some level is necessary, but it may not be effective with the heart in committed rebellion. Argument/teaching/understanding is good, but it may be rejected as a s necessary, but not sufficient. I think recommending the word is the balm of Gilead, the healing water of truth,
Every argument includes information and facts, some of which are hidden as premises, assumptions, and axioms. Thus, when arguing, genuinely new facts make a difference and are essential for making arguments more probable. In effect, this is what Jesus and the apostles did when they did miracles. They added new facts. They presented new evidence of God’s power and existence by performing miracles. The miracles did not prove God, but it was a new fact of life. It was not well explained by the current/common understanding of the mechanisms of life. When the facts/results were attributed to the power of God through Jesus Christ, they were added to the evaluation of the probability that God exists and that Jesus was His Son, and they gave weight/probability to the assertion that He had an authoritative connection with God the Father. That what is needed in the modern world.
The appearance of miracles is a Sea change. An entirely new fact arose, and it was load-bearing. The sudden appearance of any new evidence/facts/experiments, theories/arguments that cannot be accounted for by normal mechanistic/materialistic causes likewise gives strong material confirmation of God’s existence. It is my opinion that the CPP postulates, and in particular the postulate that Dark Matter is composed of qDPs and hTetras, which meets all the criteria of DM, will be on the order of miraculous signs; it is evidence seen in the stars that the God of this world has put as His fingerprint. Such an acceptance of the CPP framing of DM will, I believe, produce a sea change, a shift in the assumed nature of reality. We do not live in a material world. It is a spiritual world appearing material. The stuff of material existence is of the nature of the mind of God.
You cannot argue a beast back into a man. Nobody debated Nebuchadnezzar out of the field. You can present every syllogism for chastity, for temperance, for the dignity of the human person, and the animal spirit will not hear them. The animal spirit does not have ears for that register. It has appetites, not arguments. Our fundamental nature is animal, but we are capable of communion with God; it requires a new spirit, a heart of flesh.
This is not a counsel of despair; it is a counsel of accuracy. Nebuchadnezzar’s understanding returned the instant he lifted his eyes to heaven — which is to say, the cure for the beast’s heart comes from above the level on which the beast operates. It is not a refutation. It is restoration. It is the man being given his reason back as a gift when he finally looks up. Our task, then, is not only to argue, though we must argue; it is to do whatever puts heaven back in front of people’s eyes — so that, looking up, they become men again.
VII. The cure: not less desire, but desire redeemed
Now return to the third verse of the song, the generous one, because the gospel’s answer is hidden inside the very thing that damned the singer.
To walk the whole world for someone. To dry their tears a million times. To sell your soul, to burn through everything you have, to give all and have none — to keep nothing back. That is the most extravagant devotion a human being can offer. And the gospel does not tell us to want less than that. The gospel tells us we have aimed it at the wrong throne. The exact same total self-gift — give all and have none — is damnation when it is poured out on an idol that cries for more, and it is sanctity when it is poured out on the God who made the longing. The martyrs gave all and kept none. They walked the world. They sold everything. They are the people the third verse was describing, who were finally pointed in the right direction. The animal spirit and the saint are made of the same fire. The only difference is the altar.
So the way home is not to kill desire — the Stoic’s mistake, and the gray, joyless thing that much of the church has offered in place of the gospel. The way home is to reorder desire. Be not conformed to this world: but be ye transformed by the renewing of your mind (Romans 12:2). When the Lord himself was driven into the wilderness and the animal hunger was turned up to its full strength after forty days, he did not pretend he was not hungry. He answered the appetite with a larger one: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:4). That is temperance — not the absence of hunger, but a hunger so much greater that it commands the smaller ones. The Spirit becomes the rider, and the animal, which was never meant to be killed, is finally broken to the saddle and becomes useful, even beautiful — a horse instead of a stampede.
And there is a yell on the other side, too. The midnight cry of the flesh is more, more, more — more for me, forever, into the dark. But the saints have a rebel yell of their own, and the fellowship has been circling it all week. It is the cry of those who loved not their lives unto the death (Revelation 12:11) — who gave all and kept none, and aimed it at the Lamb. It is the old Revolutionary cry, No king but King Jesus. That is the true rebellion. The man crying more in the song thinks he is the rebel; he is the most conquered man alive, owned by his own appetite. The real rebel is the one who has thrown off the tyranny of more and bent the knee to the only King who can fill the infinite hunger, because He is the Infinite the hunger was made for. The flesh yells to keep. The Spirit yells to give. Only one of those yells is free.
VIII. Closing
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High. — Daniel 4:34
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. — Romans 13:14
The song is the truth about us, with the answer left out. We are built for an infinite longing and a total self-gift, and the age has taught us to spend both in the midnight hour on things that can only cry more. That is the animal spirit, and it has the culture by the throat — in the feed that farms our appetites, in the way we could not even grieve a murdered boy without feeding on him, in the rage and the forgiveness at war in one father’s heart.
The answer is not to want less. It is to lift our eyes, and to let the hunger find the only thing big enough to fill it. The same fire that burns the man in the song to the ground is the fire that makes a saint, and the only difference is the altar. Make not provision for the flesh. Lift up your eyes unto heaven, and your understanding will return to you — and the yell on your lips will change from more, more, more to no king but King Jesus.
— Thomas
Renaissance Ministries | Hyperphysics Institute
Of one heart to make Christ King – 1 Chronicles 12:38
I think the Karamelo Anthony story needs its own section below the first section above.
Regarding your comments about Metcalf’s father. I think there is a time for white-hot rage. This is what he said: If we can’t be angry about people who raise their children to hate white people, who play the race card to get sympathy and money, what is the purpose of having anger? When is the time to turn the other cheek and the time to tell the truth in love? Yes, we should desire to be filled with desire for God, but when the children that God loves are killed out of the motive of racial hatred, where is the teaching, the confrontation of truth in this world? Yes, vengeance is mine, sayeth the Lord. So we do not lynch, imprison, strike, or impoverish the perpetrator, or take an eye for an eye. in revenge. Rather, we let the government be the long arm of the Lord. The enforcer of His way. But the
Bereaved father Jeff Metcalf, father of slain teen Austin Metcalf, blasted the parents of his son’s murderer Karmelo Anthony, slamming them for failing to properly raise their son, as a court-imposed gag order was lifted following Anthony’s trial.
Metcalf went scorched earth Wednesday night on a three-hour livestream hosted by journalist Sarah Fields, addressing disrespect directed towards him following the incident that he was unable to respond to due to the gag order.
“I’m surprised honestly by human race and mankind of the despicable vile display of the most uncompassionate, unempathetic, uncaring soulless individuals who choose to monetize the death of a dead child, or speak very derogatory of him, or make memes and talk all over the internet about my son while I’m under a gag order and can’t respond,” Metcalf stated. “It’s like being tied to a chair and someone is slapping your face back and forth and you can do nothing about it but take it.”
“Well that day has ended. The muzzle’s off, and all you people, I’m telling you up front right now, this is a warning. Karma’s a bitch. ‘Vengeance is mine sayeth the Lord.’ I don’t have to come after you, it’s gonna take care of itself.”
starts at 16:00
The upset father went on to blast Anthony’s parents, saying, “Drew Anthony, you’re a pussy and a coward – and you raised one. Kayla [Hayes], you drunk bitch. What did you do to that boy to make him stab somebody? My god, what kind of mother are you?”
“I’ve been disrespected by so many people so many times while I’ve had to sit here and take it,” he continued. “You are grifters. You should be ashamed of yourself. You raised that child and I swear to God, CPS should come check on those other three that you still have.”
The grieving dad also referenced the time he was kicked out of a press conference held by Anthony’s parents and accused of stirring racial division, saying he was trying to bridge the racial gap.
“You never once admitted or took accountability. You tried to play victim. The real victim is the one who died, not the one who shoved a knife in his chest,” he said. “I come to pray with you and show the world we can close the gap of this unbelievable racial divide. And what did you do? You widened the gap even further. You people hang your hat on the dumbest shit I’ve ever seen.”
Metcalf proceeded to invent a racial slur for Karmelo to play into the racist trope, saying, “Let me make something racist up so y’all can go viral. I got a new name for Melo, okay? Because he was such this little boy y’all was trying to portray. How about ‘Watermelon Felon’? How’s that one strike you?”
“I hope he enjoyed his first night in that cell last night because he’s going to have many nights to think about what the hell he did,” he added.
In a passionate boomer-esque rant, Metcalf also criticized black people who supported Anthony merely due to the color of his skin, despite his egregious crime, and slammed black entitlement culture.
Of course Austin Metcalf’s family are getting a bunch of death threats because that’s what happens. When somebody is held accountable for their crimes, then people lash out even more with violent anger. But you’ll jump on the side of a murderer for skin color.
Do you know how stupid that really makes you look? “I’m going to support somebody blindly even though they did wrong.” You’re going to support someone who does something against the law. You’re encouraging and saying it’s okay because he’s a certain color.
Oh, you’ve got more melanin than me, so you get more privileges, more entitlement because 400 years ago someone actually sold you to us and we took you over here and put you to work and then we had a Civil War to free your ass.
And now you want to talk. “Oh, I’m being so oppressed.” You couldn’t even vote in 1960. Look how far you’ve come. Look at all the freedoms we give you.
You’re not oppressed. You’re entitled.
You know what DEI stands for? Yeah. Means I don’t have to be qualified. I just have to be a certain color or race or gender. Whose bright-ass idea was that? I don’t know about you, but when I grew up there was no participation trophy. There wasn’t a safe space created for me because my feelings were hurt.
We had to take actual responsibility for our own actions. Wow. What a concept.
The Metcalf family patriarch added that his son’s murder and subsequent happenings have altered his outlook on society, citing the term “black fatigue.”
“From day one I said this was never about race. Please don’t make it about race and don’t politicize it. And what did you do? You chose both. The race card. Black fatigue. It’s real. I’m sorry. You have embarrassed your own culture and race,” he said.
The father’s angry message came as he delivered a powerful victim impact statement following Anthony’s sentencing earlier this week demanding the murderer look at him, saying, “You can’t even look me in the eye right now, but you can stab my (expletive) son in the heart.”
“You failed your parents, you failed yourself, and you failed society… You don’t belong in this community,” the dad told his son’s killer.
Karmelo was sentenced to 35 years in prison on Tuesday for killing Metcalf at a track meet in Frisco, Texas, in April 2025.