Stuff http://ffp.posterous.com what I'm looking at posterous.com Thu, 08 Dec 2011 11:31:00 -0800 The Big Objection: Our Culture, the Bible and Sex http://ffp.posterous.com/the-big-objection-our-culture-the-bible-and-s http://ffp.posterous.com/the-big-objection-our-culture-the-bible-and-s
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Wed, 28 Sep 2011 23:08:00 -0700 "180" - An award-winning documentary! http://ffp.posterous.com/180-an-award-winning-documentary http://ffp.posterous.com/180-an-award-winning-documentary

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Wed, 28 Sep 2011 22:39:00 -0700 Ten Years Later, Boy's 'Hand of Hope' Continues to Spark Debate - Local News | News Articles | National News | US News http://ffp.posterous.com/ten-years-later-boys-hand-of-hope-continues-t http://ffp.posterous.com/ten-years-later-boys-hand-of-hope-continues-t

Ten Years Later, Boy's 'Hand of Hope' Continues to Spark Debate

Wednesday, May 06, 2009
By Joshua Rhett Miller

 The Armas Family


Samuel Armas, 9, proudly displays ribbons he's won for swimming. Backstroke is his best stroke, he said.

Samuel Armas, 9, proudly displays ribbons he's won for swimming. Backstroke is his best stroke, he said.

Nearly 10 years after a stunning photograph of his tiny hand traveled the world, Samuel Armas has a firm grip on what "The Hand of Hope" means to him.

"When I see that picture, the first thing I think of is how special and lucky I am to have God use me that way," Samuel told FOXNews.com. "I feel very thankful that I was in that picture."

On Aug. 19, 1999, photographer Michael Clancy shot the "Fetal Hand Grasp" — his picture of a 21-week-old fetus grasping a doctor's finger during innovative surgery to correct spina bifida. Nearly four months later, on Dec. 2, Samuel Armas was "born famous."

The photo, which first appeared in USA Today on Sept. 7, 1999, quickly spread across the globe as proof of development in the womb and was later cited during congressional debates on the Partial-Birth Abortion Ban Act, which passed in 2000.

"It's just a miracle picture, a miracle moment," Clancy told FOXNews.com. "It shows the earliest human interaction ever recorded."

Click here for photos.

Samuel, now 9 and living in Villa Rica, Ga., said the photo likely gave countless "babies their right to live" and forced many others to debate their beliefs on abortion, something he's proud of.

"It's very important to me," Samuel said of the photograph. "A lot of babies would've lost their lives if that didn't happen."

Julie Armas, Samuel's mother, said her eldest son has a "very strong sense of right and wrong" and understands the impact of his unconventional first baby photo.

"He identifies it more in terms of a pro-life message more than anything," she told FOXNews.com. "This photo happened and God used it to show people that this baby in mom's tummy is alive. He's pleased that his photo conveyed that message."

Armas said Samuel will wear lower leg braces for the rest of his life as a result of spina bifida, which occurs when the spine fails to close properly during early pregnancy. He'll also use a wheelchair during long trips, as he did at Great Adventure earlier this week. But the mother of three said Samuel "walks great" and has been lucky enough to avoid some surgeries associated with his condition.

"He's doing extremely well," she told FOXNews.com. "We pray that he continues to be as healthy and able as he has been."

Samuel's condition hasn't slowed his activities as a decorated Cub Scout or in the swimming pool, where he took first place last weekend in a 25-yard backstroke event.

"I love to swim," Samuel said of his typical Saturday activity. "You use your arms a lot and it gives your arms great muscles."

The third-grader also loves science and animals, especially orcas, bald eagles and tigers. And he still collects bugs, something his father, Alex, revealed during a Senate hearing in 2003 to highlight advances in fetal surgery.

"Anything we see, he wants to catch and put it in a jar to watch it," Julie Armas said. "He's a great kid, he really is. He's very gentle; he's very laid-back."

Clancy, who hasn't photographed a surgery since Samuel's, recalled meeting him for just the third time in 2007 during an event for Come Alive Ministries in Atlanta.

"His eyes just lit up because he was born famous because of that picture," Clancy told FOXNews.com. "It was amazing."

Clancy, who was a freelancer for USA Today when he photographed Samuel's fully-formed hand, now works as a motivational speaker at pro-life events. Prior to the picture, Clancy said, he was pro-choice.

"And that's what I'm going to do, keep telling this story," he said. "It can change people's hearts. What started off as an assignment turned into a responsibility to keep telling the story behind it."

A crucial part of the story, Clancy argues, is whether Samuel reached through the 8-inch opening in his mother's uterus and grabbed Dr. Joseph Bruner's hand, or if the doctor manipulated the hand during surgery at Vanderbilt University Medical Center in Tennessee.

"I could see the uterus shake violently and then this little fist came out of the surgical opening," Clancy recalls. "It came out under its own power. When Dr. Bruner lifted the little hand, I fired my camera and the tighter Samuel squeezed, the harder Dr. Bruner shook his hand."

Bruner, who could not be reached for comment, has told reporters that Samuel and his mother were under anesthesia and could not move. In a Jan. 9, 2000, article in The Tennessean, he said he pulled Samuel's hand out of the uterus, further complicating the debate surrounding the photograph.

But none of that matters to Julie Armas. Samuel continues to thrive, and he is leading the way for his 3-year-old brother, Zachary, who also has spina bifida.

"I don't care, honestly," Julie Armas said. "What I felt the picture showed is that this is a child engaging in some form of interaction. I'm a labor and delivery nurse, so I understand that Samuel was anesthetized to some degree.

"So if he reached out, I don't know. If Dr. Bruner reached out, I don't know. The fact of the matter is it's a child with a hand, with a life, and that's meaningful enough."


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Thu, 22 Sep 2011 11:54:00 -0700 08/18/1978 - YouTube http://ffp.posterous.com/08181978-youtube http://ffp.posterous.com/08181978-youtube

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Tue, 20 Sep 2011 18:16:00 -0700 Gamers Solve Stubborn Viral Mystery: The Shape Of A Key Enzyme : Shots - Health Blog : NPR http://ffp.posterous.com/gamers-solve-stubborn-viral-mystery-the-shape http://ffp.posterous.com/gamers-solve-stubborn-viral-mystery-the-shape

JS Greenfield (jsg68) wrote:

The notion that the gamers found a proverbial "outside the box" solution is misplaced here. Optimization problems are fundamentally simple, and well-defined in nature. e.g., if you consider the classic optimization problem, the travelling salesman problem (and for the record, it's long-established that all optimization problems are equivalent), where a salesman has to visit a large number of cities, and needs to find the shortest route to visit each city once, there's a well-defined number of possible routes. You don't get to redefine the problem so that you can travel via cosmic wormholes.

What's more, the gamers conducted their efforts within the confines of a simulation/game that is, itself, a computer program. By definition, they could not solve the problem by any means other than what the program facilitated.

So I repeat, there is some fundamental information that is missing from this story. Though the article proposes that some fundamental insight leading to an "illogical decision" accounts for the success of the gamers, that's quite assuredly not the case. We have yet to see a cogent explanation for why gamers succeeded quickly, where standard optimization techniques had previously failed.

Tue Sep 20 2011 17:59:03 GMT-0700 (PDT)

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Tue, 20 Sep 2011 15:42:00 -0700 Rachel Held Evans | Ask a Gay Christian (Justin Responds) http://ffp.posterous.com/rachel-held-evans-ask-a-gay-christian-justin http://ffp.posterous.com/rachel-held-evans-ask-a-gay-christian-justin
  • @spulliam Congrats on the award! about 20 hours ago
  • Ask a Gay Christian (Justin Responds)

    180 Comments

    justinIn our interview series so far, we’ve featured an atheist, a Catholic, an Orthodox Jew, a humanitarian, a Mormon, a Mennonite, an evolutionary creationist, and a Calvinist.  When I asked who you wanted to hear from next, many of you requested an interview with a gay Christian. 

    I’m so glad you did!

    Last week I introduced you to Justin Lee, the director of The Gay Christian Network (GCN), a nonprofit organization serving lesbian, gay, bisexual, and transgender Christians and those who love them. Justin is also the director of "Through My Eyes," a documentary about young gay Christians, and the co-host of GCN Radio, a popular podcast on issues of faith and sexuality. He blogs at Crumbs from the Communion Table

    Hundreds of questions rolled in from a wide variety of perspectives, with the top three questions “liked” over 100 times.  Justin certainly rose to the occasion, answering your questions thoughtfully and humbly. I hope you find his responses as helpful as I did. 

    ***

    From Justin: Hello, everyone! I'm honored to have this opportunity, and I'm so grateful to Rachel for making it possible. Thanks, Rachel! 

    As soon as I read through the questions Rachel sent, two things were immediately obvious to me: First, you guys are passionate about this issue and have a ton of great questions! Second, some of the questions were really long. Yikes! I don't want to bore you all to tears, but I also know that short, bumper-sticker answers to deep questions aren't very helpful. So I've tried to be concise, I've edited a few of the questions for brevity, and I'm committing right now to stick around here for at least the next week to keep answering questions in the comments.

    Anything I don't get to or that needs more space, I'll address on my own blog, Crumbs from the Communion Table.

    Now, on to the questions! 

    From (reader) Justin B.: Before you came to peace with your sexual orientation, did you ever try to "cure" your homosexuality, whether through prayer or some type of program? I'd also be interested in hearing more about your story, such as when you first discovered you were gay, how long you waited before you told people, that kind of thing. 

    This is the perfect question to ask, and it's a question I think we Christians should be more in the habit of asking the people we encounter in our lives: "Tell me your story."

    Why was the woman at the well so impressed with Jesus? It was because he knew her story. That alone made her eager to listen to him and bring others to do the same.

    Our God is a personal God, and as the Body of Christ, we have an obligation to represent God by taking an interest in people's lives and stories. Right now, the church's reputation (especially in the gay community) is that we're a bunch of holier-than-thou jerks who are quick to preach and dole out advice but slow to take an interest in people. That's a reputation we need to reverse. Yes, we are called to take moral stands on issues, but we ought to be known first and foremost for our love.

    My story is long, but here's the short(ish) version.

    I grew up in a loving Christian home, accepted Christ at a young age, attended a Southern Baptist church, and generally had a pretty awesome upbringing.

    From the time I was young, Jesus Christ was—and continues to be—#1 in my life. My relationship with Him was life-giving in every sense of the word, and that's why I considered it so important to live out my faith. I got the nickname "God Boy" in high school because I was the Bible-toting goody two-shoes Christian who didn't smoke, drink, curse, have sex, or shut up about God!

    My view of homosexuality was this: God created male and female for each other. Our bodies were designed to fit together in that way, and the Bible made it clear that while sexuality was a gift from God, using our sexuality in ways that were outside of God's design for it was a sin—whether that meant premarital sex, adultery, or homosexuality. My pro-gay friends called me a "homophobe" for this view, but I didn't hate or fear gay people; I simply believed that they were making a sinful choice with their lives, and that by speaking out in a loving way, I could call their attention to it and help bring them back to God. That's what we're supposed to do as Christians, right?

    I, of course, wasn't gay. At least, that's what I thought.

    But I did have a secret I was going to take to my grave.

    Like other guys my age, when I'd hit puberty, I had begun to experience sexual attractions. No surprise there. But one thing was different: while all of my guy friends were starting to notice girls for the first time, I was starting to notice guys.

    At first, I didn't worry about it. I figured this was just part of the process and that my attractions would eventually switch to girls. But they didn't. Instead, the feelings just kept getting stronger and stronger. Even if I could make it through the school day without thinking about guys, I'd go to bed at night and dream about guys. I'd wake up each morning feeling dirty and disgusted with myself.

    Straight guys, do you remember what it was like to be 16 years old with raging hormones, completely unable to get your mind off of girls no matter what you did? Well, that was my life too, except it was my male classmates who made my hormones go wild, not my female classmates.

    As you might expect, I was horrified by this. I couldn't tell anyone, and I didn't know what was wrong with me. It got to the point that I was crying myself to sleep, night after night, begging God to take away these feelings.

    It wasn't until I was 18 (and dating a beautiful girl I had no attraction to whatsoever) that I finally realized there was a word for people like me: "gay."

    Even then, though, I was convinced it was a phase. I was sure that God didn't design me to be gay, so I looked into every Christian ministry I could find that offered to help gay people become straight. I was completely convinced that an "ex-gay" ministry, combined with therapy and prayer, would help me become attracted to women and put these other feelings behind me. After all, God can do anything!

    gcnThe hard truth was that it doesn't work that way. Yes, God can do anything, but that doesn't mean God does do what we expect. I met so many people who had faith to move mountains and who had prayed and struggled their whole lives to become straight, but their attractions had still never changed. Even the national leaders and "success stories" of these change ministries privately admitted to me that they hadn't become straight. Yes, some of them had married a member of the opposite sex, but the "happily heterosexual" face they showed to the world was not the reality. I heard more tragic stories behind closed doors than I can possibly convey.

    As I turned to my church and the Christians I respected most to get their support, things only got worse. Christian groups kicked me out or turned their backs on me when they learned that I was gay, even though I told them that I didn't want to be and that I hadn't even acted on my feelings! I learned that that one magic word, "gay," had the power to make Christians turn unkind and uncompassionate without even realizing they were doing it. That was the realization that led me to create a safe space on the internet for people who want to live out their faith and explore these difficult questions, even if they come to conclusions that are different from my own. That's where The Gay Christian Network came from.

    From KMR: When you first realized you were gay, what verses in the Bible did you struggle with the most?  And how did you reconcile them in order to find peace?

    There are a handful of passages in the Bible that directly address homosexuality in some form, and all of them are pretty negative.

    In Genesis 19, the residents of the wicked city of Sodom threaten to gang rape two foreigners (actually angels in disguise). They don't succeed, but that threat of male-male rape is why we have the term "sodomy" today.

    In Judges 19, an almost identical story takes place in the town of Gibeah. Again, a (male) foreigner is threatened with gang rape, but in the end, the crowd rapes and murders his (female) concubine instead. The ending and other context suggests that Sodom and Gibeah probably weren't gay cities, but did use threats and violence to intimidate foreigners.

    'Grandaddy's Bible' photo (c) 2010, Valerie - license: <a href=

    In Leviticus 18-20, the death penalty is prescribed for a man who "lies with a man as with a woman." This is part of a set of rules given by God to Moses to keep the Israelites set apart. Some of the rules we Christians still follow today; others we don't.

    In Romans 1, Paul is making an argument that all of us are sinners in need of grace. As an example of the folly of turning from God, Paul references a group of people who turned from God to worship idols and engage in "shameful" and "unnatural" behavior including gay sex. Some scholars view this as an indictment on cultures that fail to condemn homosexuality in any form; others argue that Paul is making an obvious allusion to the orgy-like rites practiced by the fertility cults of his day.

    Finally, in 1 Cor. 6:9 and 1 Tim. 1:10, Paul offhandedly uses an obscure Greek term when listing groups of sinners. Some scholars have translated it as "men who have sex with men," but others scholars dispute that translation. Adding to the confusion is a second term that appears in only one of those passages. The new NIV argues that these two terms should be taken together to refer to active and passive partners in male anal sex; the 1980s NIV translated the word as "male prostitutes"; and other Bibles and scholars have all sorts of different opinions.

    All of these passages address sexual behavior, so when I first realized I was gay, none of them seemed relevant to me. I was attracted to the same sex, but I wasn't sexually active and I didn't have any plans to be. My plan was just to find a way to become straight so that I could be attracted to a woman and get married.

    Once I discovered that it was unlikely I would ever become attracted to women, I realized with despair that this meant I would have to be celibate and alone for the rest of my life. I was willing to do it if that was God's call for me, but the idea of being alone my whole life was a scary, sobering thought. Some people deal well with that; I'm not one of those people.

    It made me wonder: what was God actually condemning in these passages? Was it the relationship itself that aroused God's anger, or was it just the sex? Could God approve of a loving, non-sexual but committed relationship between two people? As I studied these passages, another question arose I was almost afraid to even ask: Was it even possible that these passages were condemning issues of the day like idolatrous orgies and temple prostitution, and not loving, Christ-centered relationships at all?

    I wrestled with that question for a very long time. On one hand, it's easy to see how each of those passages actually addresses an issue other than committed relationships. On the other hand, I couldn't deny that all of the passages that explicitly mentioned homosexuality did so in a negative light. Then again, if we say that commandments for women to wear head coverings or be silent in church are culture-bound and don't apply anymore, isn't it possible the same could be true in this case? If so, how do we know? If not, how do we know? Are we all just reading the Bible to confirm what we already believe?

    In the end, I decided that I needed to be consistent in my approach to the Bible: whatever standards I used for deciding this needed to be the same standards I would take to other issues. I spent years prayerfully studying how Jesus and the New Testament writers used Scripture, what the Bible has to say about the nature of sin in general, Jesus' teachings about the law and the Sabbath, Paul's teachings on sexual morality and marriage, and how the early church resolved controversial issues of their day. The more I studied, the more convinced I became that we Christians had applied a different standard to the homosexuality texts than we had to other Scriptural texts, and that condemning Christ-centered relationships solely based on gender was actually inconsistent with biblical teaching.

    This conclusion shocked me, and I recognize I'm still in the minority, albeit a rapidly growing one. Some of my very close friends have prayerfully come to the opposite conclusion, so I don't pretend this debate is at all settled. I can honestly say, though, that after all this prayer and study, I am fully convinced of my position, and I believe that my approach to Scripture now is far more consistent than it was before.

    I suspect that this will point spark hundreds more questions: What about Adam and Eve? What biblical passages support gay relationships? Couldn't this approach be used to justify any sexual sin? There's way more to talk about than I have space for! A few years ago, I wrote some initial thoughts on the subject, and I'll be writing more about this on my blog, so hang onto those questions!

    From Karl: Is it possible in your view for someone to disagree with you - to believe that the Bible consistently teaches sexual activity is intended for heterosexual marriage only - and for that person to not be a bigot, homophobe, motivated by ignorance or fear?

    Absolutely! Some of my best friends disagree with me on this issue. I recognize that we are all fallible human beings, which means that either (or both) of us could be wrong, but that doesn't mean we aren't sincerely trying to seek the truth.

    There are bigots who use religious language to justify their hatred, but that doesn't mean that anyone who has a view I disagree with is a bigot. There are also many compassionate, loving Christians who sincerely want to be able to give their blessing to their gay friends' relationships but are unable to because they believe the Bible forbids those relationships. I absolutely respect that.

    The same is true on the other side. There are many people who claim they believe the Bible but haven't really made any attempt to see what it has to say on the subject; they're just content to have any excuse to do what they want. But I'd hope that anyone who knows me can see that I am not one of those people. I am sincerely seeking to do God's will with all my heart. If I am wrong, I am sincerely wrong. I'm not just looking for excuses.

    All of us, on both sides, need to be willing to assume good motives for those we disagree with. We don't have to agree with each other to make a genuine attempt to understand each other.

    From Laura: As a theology student, I often have real problems with the theology I find in gay-affirming writing, teaching, and churches. Phrases like "I deserve to be happy" and "If God made me this way why should I be ashamed?" really don't jive with my theological convictions. Do you feel any major theological tensions between orthodox faith and the rhetoric of the community of gay Christians? And if so, how do you go about correcting theological error in a community that is already so wounded and vulnerable because they have grown up battered by "biblical" teaching? 

    This is a really great question.

    I, too, get frustrated with a lot of gay-affirming theology. A lot of it is poorly thought-through and doesn't reflect a Christian outlook.

    For example, I hate the argument that "God made me this way [attracted to the same sex] so it can't be a sin [to have a same-sex relationship]."

    That's a terrible argument. As Christians, we believe that we have all kinds of inborn temptations and desires that are wrong for us to act on. Just because someone is born with a certain desire doesn't mean it's automatically okay for them to follow through on it.

    I actually do believe that there are great Bible-based arguments for the church to support people in committed same-sex relationships. This, however, is not one of them.

    (By the way, I should point out that there are many, many gay Christians out there with really strong Christian theology, so the theology you've read doesn't reflect us all.)

    The reverse is also true, of course. I hear lots of people on the other side make equally poor arguments, such as, "People can't be born gay, because the Bible says homosexuality is a sin." That's just the same terrible argument in reverse, and it ends up with well-meaning Christians accusing gay people of being liars when we say we didn't choose to be gay. That only pushes people further away from the gospel and makes the church look like it's in denial.

    Your second question is where it gets especially tricky. You're absolutely right that a lot of gay people are incredibly wounded, having been theologically "battered" over and over by misguided Christians. I cannot possibly convey how much damage Christians have done to our own cause by approaching the gay community in hurtful ways.

    This damage, then, makes it very difficult for churches to offer even appropriate and loving correction—the kind we all need. Have you ever seen a dog that's been abused its whole life? They run and cower in the corner if you even try to approach them to pet them. A lot of us feel like that when dealing with conservative Christians, frankly.

    At this point, the best solution is for Christians to err on the side of being loving when dealing with people who have been abused by the church. Often, you'll have to bite your tongue on the theological error and focus on building relationships. That correction may be necessary, but it will have to come from people who have built the necessary trust first.

    As a gay Christian leader, I view it as part of my responsibility to talk about those hard things our community doesn't want to face. People can accept those challenges from me in a way that they might not from someone else. But we still have a long way to go, and the only long-term solution is for the church to get its act together and learn to approach this issue far more lovingly than we have.

    From Katy: My cousin, whom I love, is a gay Christian…He flaunts his sexuality. His Facebook profile oftentimes has pictures from parties or Halloween where he is in underwear or something else skimpy. If I posted pics of myself dressed that way, it would be considered raunchy and inappropriate, but it's accepted for him to present himself that way. When I have brought this distinction up with people, I have been told it's part of the "gay culture" but  I don't buy that.  So what’s your view, as a Christian gay, of sexuality? Is sex just for "marriage" because you are a Christian?

    You didn't say how old your cousin is, but my guess is that this is something he'll grow out of.

    I don't believe that the standards for sexual behavior should be any different for gay Christians than they are for straight Christians. I grew up believing that sex is something you save for marriage, so even after I realized I was gay and came to a gay-affirming conclusion from the Bible, I still decided I would wait until I met the right person and got married before having sex. Not all Christians (gay or straight) believe in waiting until marriage, and studies show that even those who do believe in it, usually fail to live up to their own standards. But my point is that the standards ought to be the same.

    (By "marriage," by the way, I'm referring to a commitment before God, whether or not the government recognizes it. C.S. Lewis said that there should be a distinction between civil marriage and church marriage, and I agree.)

    Of course, I know a lot of gay and straight Christians who behave in ways I wouldn't approve of. I do think this is a bigger issue in the gay world, though, and I believe that just shows how important the church is in our lives.

    Let me explain what I mean.

    'Gay pride 396 - Marche des fiertés Toulouse 2011.jpg' photo (c) 2011, Guillaume Paumier - license: <a href=

    One of the church's functions in society is to offer boundaries. Why don't we just go around having sex with anyone we want to? Partly because of the influence of the church. When it functions as it should, the church offers us reasonable boundaries to help us live holy lives. We say to young men, for instance, "The sex drive you feel is normal, and I know at times it can feel overwhelming, but don't let it control you. It may be tempting to have sex with pretty girls now, but it's far more fulfilling to wait."

    Do all the straight young men wait? No. But the church sets the expectation.

    Sometimes, though, the church gets it really wrong. When a young man is gay, the message he gets isn't to wait until the right time; it's that there will never be a right time. Not only that; he's told that his sex drive itself—not even lust but just the temptation he feels—is a horrible sin, something that may condemn him to hell even if he never acts on it.

    Kids who hear these messages feel trapped. They've been made to feel that they're condemned even if they follow all the rules, and many grow to hate themselves.

    What often happens, then, is one of two things. Either they internalize the shame and become depressed and withdrawn, or they rebel against the shame, coming out and in many cases making their sexuality the core of their identity for a while.

    You know those gay people who can't stop talking about being gay? The ones who always have to be front and center in the pride parade wearing a hyper-sexualized outfit and shouting loudly about how proud they are of their sexuality? Often, this is their way of rebelling against many years shame. The good Christian boy who comes out and suddenly is on Facebook in his underwear may well be trying to escape from the years of shame you never even knew he felt. That's not always the case, but it often is. Once people have fully reconciled themselves and grown confident with who they are, they rarely post underwear pictures on Facebook.

    There is, though, a very sex-obsessed gay culture out there, and it grew largely out of that kind of rebellion in the 60s and 70s. Just like straight Christians need the church to offer moral guidance about sex that is different from what the world offers, gay Christians need that too. If most churches won't welcome them, some gay Christians end up turning to a secular gay culture to see how they should live, and that really needs to be the church's responsibility.

    From Ellie: Do you know any homosexual Christians that have chosen to remain single and celibate? How well do they seem to cope with that? What would you advise a person who is gay but believes that homosexual relationships and activity would be wrong?

    Yes! I know plenty of them!

    The organization I run, The Gay Christian Network, has two theological "sides." We call them "Side A" and "Side B." One side supports gay Christian marriage, while the other side encourages gay Christians to remain celibate.

    My friend Wesley Hill has written a wonderful book about being a celibate gay Christian called Washed and Waiting: Reflections on Christian Faithfulness and Homosexuality.

    It's an incredibly challenging path. Incredibly, incredibly challenging. But it is, of course, the best option for a gay person who believes the Bible condemns gay relationships, and I know people who are committed to it and thriving.

    We at GCN believe it's vital that we welcome those people and offer them support and fellowship so they don't have to endure the journey alone. The broader church, sadly, has all too often failed to offer any kind of support for them. I would like to see that change.

    From Dawn: Given all the nasty rhetoric that has been aimed at the LGBT community -- and in that sense, at you personally -- by Christian and Christian political leaders, what is it about Christianity itself that's so compelling that you haven't been turned off completely by so many of its messengers?

    One word: Jesus.

    The church is human, and we make mistakes. Sometimes we don't represent God very well at all. But Jesus represented God perfectly as the incarnation of God. He loved the people his culture didn't love, he interacted with people he wasn't supposed to interact with, and he refused to distance himself from the people others called "sinners." Jesus' harsh words were aimed at the religious leaders of his day who, in their zeal for correct doctrine, were pushing people away from God. He didn't run for office or yell at sinners through a bullhorn. He loved, healed, and fed people, and then he let them beat him and hang him on a cross.

    That's my God.

    From Alise: Hi Justin! Been a fan for a while, since my best friend Tina turned me onto your site. Thank you for the safe place that you have for LGBTQ Christians. Your site was part of my journey toward gay affirming and I'm thankful to you for that as well. My question: Can a church that is not affirming still be welcoming to an LGBTQ Christian? What kinds of actions would make you feel more welcome, even if the church still believed/taught that gay relationships are sinful?

    Thanks for the kind words, Alise!

    'Jesus, Stained Glass Detail Of The Church St Etienne Fecamp, Normandy, France' photo (c) 2008, MAMJODH - license: <a href=

    I think whether a church feels "welcoming" depends a lot on the person being welcomed. I can say whether I feel welcome in a particular church, but that doesn't mean someone else will.

    Personally, I would not feel welcome in a church that teaches that I chose to be gay (I didn't!) or that condemns me simply for admitting I'm attracted to guys. However, I have felt welcomed in so-called "Side B" churches that condemn gay relationships but still welcome gay people and encourage them to remain celibate. Many gay people would not feel welcome there.

    I disagree with the "Side B" viewpoint, but I used to agree with it, so I totally understand where it's coming from. Since I'm single at the moment, it doesn't really affect me whether or not a church I'm attending condemns gay relationships. What I care about the most is whether I agree with the church's theology on major issues and whether the church understands that I didn't choose to be gay and is ready to fully welcome me as a gay Christian.

    However, suppose I meet an amazing guy, fall in love, and want to commit my life to him? Then it would be a lot trickier. Would I continue attending a church that teaches that the most important relationship in my life is an abomination to God? Would they even want me there? I know many gay couples in that situation, and many others who wouldn't even consider a church like that out of respect for their own relationship.

    Even the church I've described, though, is rarer than I'd like. Many, many churches still teach or imply that gay people choose to be gay or that we could become straight if we just prayed enough or had the right therapy. That's the quickest way to make me feel unwelcome.

    The quickest way to make me feel welcome? Listen to my story and be my friend.

    Terry asks: As the parent of gay son who has left the church, what advice can you offer me as to how I can encourage him to relook at his beliefs in Jesus and the church? 

    Tami has a son in a similar situation, adding: At this point, he has returned to a faith of sorts, but has no use for "the church."  We are at a loss for how to encourage him in this area because "the church" varies from un-accepting to just plain mean. Would you have advice for how we can better love and support our son in the area of growing in his faith?

    This is a really tough one because of the battering problem I mentioned earlier. I find that most Christians are totally unaware of how mean the church can be to gay people, and so they don't know that they need to do anything to fix it. As long as it's not fixed, it's going to be hard to give gay people a reason to come back to the church.

    (Incidentally, if you would like to know more about why I say the church is so mean to gay people, check out this documentary. I promise you won't look at the issue the same way again.)

    One possibility is to consider getting involved with a group of gay Christians. My organization has a conference each January that brings a number of gay Christians along with their parents and/or friends together in a nonthreatening atmosphere of worship and fellowship. People tell us every year that it helps re-energize their faith, and there are lots of 20- and 30-somethings, so Tami, your son should feel right at home. (You didn't say how old your son is, Terry, but I'm sure he'd feel right at home too!)

    There may also be groups of gay and affirming Christians in your area. GCN has local groups you can connect with through our message board, but there may be other groups and/or affirming churches in your area where he might feel welcome. Feel free to call our office and someone on our staff can help you find something in your area if you can't find it online.

    If your son is resistant to any kind of Christian fellowship right now, my advice is not to push it. Give him time, and keep him in prayer. He may need time to process his frustration with the church, and God doesn't stop pursuing us just because we're not in a church on Sunday morning. As a parent, you might even decide to get connected with an online or offline fellowship of gay Christians yourself, just to better understand the community; this would surely get your son's attention! In the end, of course, he'll have to make his own decisions, but we can do our best to make the church a more welcoming place for when he's ready.

    From Adam: Will you accept our sincere apology?

    You mean for asking so many tough questions? Only if you'll accept mine for writing such long answers!

    Seriously, I appreciate the question, though I'd be hypocritical to say "yes" and not acknowledge that I, too, said the very same things in the past. I hurt people with my words when I thought I was being loving, so now that I have a new perspective on it all, I completely understand when others say the things to me that I used to say to the gay people I met. (I guess I deserved it!)

    I owe an apology to all the people I've hurt, and I of course offer my unconditional forgiveness to anyone who may have hurt me. We all make mistakes, and we're all trying to stand for what's right. It's just that sometimes we don't have all the facts even when we think we do.

    So let's stay in conversation even though we don't all agree. There are many more things I could say, and I know there are many more questions out there. I'll do my best to answer them here and on my blog over the coming days and weeks.

    Thanks, everyone, for your fantastic questions! And please, keep in touch! In addition to the blog, you can find me on Facebook, Twitter, and Google+. I get to do this kind of stuff for a living, so I'm happy to help any way that I can.

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    Wed, 31 Aug 2011 16:54:00 -0700 AI vs. AI. Two chatbots talking to each other - YouTube http://ffp.posterous.com/ai-vs-ai-two-chatbots-talking-to-each-other-y http://ffp.posterous.com/ai-vs-ai-two-chatbots-talking-to-each-other-y

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    Wed, 31 Aug 2011 16:54:00 -0700 Search Ads Pause - YouTube http://ffp.posterous.com/search-ads-pause-youtube http://ffp.posterous.com/search-ads-pause-youtube

    from jensen

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    Thu, 11 Aug 2011 15:27:00 -0700 Biased but Brilliant, Science Embraces Pigheadedness http://ffp.posterous.com/biased-but-brilliant-science-embraces-pighead http://ffp.posterous.com/biased-but-brilliant-science-embraces-pighead

    Cordelia Fine, a senior research associate at the Melbourne Business School, is the author of “A Mind of Its Own: How Your Brain Distorts and Deceives.”

    HOW’S this for a cynical view of science? “A new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is familiar with it.”

    Scientific truth, according to this view, is established less by the noble use of reason than by the stubborn exertion of will. One hopes that the Nobel Prize-winning physicist Max Planck, the author of the quotation above, was writing in an unusually dark moment.

    And yet a large body of psychological data supports Planck’s view: we humans quickly develop an irrational loyalty to our beliefs, and work hard to find evidence that supports those opinions and to discredit, discount or avoid information that does not. In a classic psychology experiment, people for and against the death penalty were asked to evaluate the different research designs of two studies of its deterrent effect on crime. One study showed that the death penalty was an effective deterrent; the other showed that it was not. Which of the two research designs the participants deemed the most scientifically valid depended mostly on whether the study supported their views on the death penalty.

    In the laboratory, this is labeled confirmation bias; observed in the real world, it’s known as pigheadedness.

    Scientists are not immune. In another experiment, psychologists were asked to review a paper submitted for journal publication in their field. They rated the paper’s methodology, data presentation and scientific contribution significantly more favorably when the paper happened to offer results consistent with their own theoretical stance. Identical research methods prompted a very different response in those whose scientific opinion was challenged.

    This is a worry. Doesn’t the ideal of scientific reasoning call for pure, dispassionate curiosity? Doesn’t it positively shun the ego-driven desire to prevail over our critics and the prejudicial urge to support our social values (like opposition to the death penalty)?

    Perhaps not. Some academics have recently suggested that a scientist’s pigheadedness and social prejudices can peacefully coexist with — and may even facilitate — the pursuit of scientific knowledge.

    Let’s take pigheadedness first. In a much discussed article this year in Behavioral and Brain Sciences, the cognitive scientists Hugo Mercier and Dan Sperber argue that our reasoning skills are really not as dismal as they seem. They don’t deny that irrationalities like the confirmation bias are common. Instead, they suggest that we stop thinking of the primary function of reasoning as being to improve knowledge and make better decisions. Reasoning, they claim, is for winning arguments. And an irrational tendency like pigheadedness can be quite an asset in an argumentative context. A engages with B and proposes X. B disagrees and counters with Y. Reverse roles, repeat as desired — and what in the old days we might have mistaken for an exercise in stubbornness turns out instead to be a highly efficient “division of cognitive labor” with A specializing in the pros, B in the cons.

    It’s salvation of a kind: our apparently irrational quirks start to make sense when we think of reasoning as serving the purpose of persuading others to accept our point of view. And by way of positive side effect, these heated social interactions, when they occur within a scientific community, can lead to the discovery of the truth.

    And what about scientists’ prejudices? Clearly, social values should never count as evidence for or against a particular hypothesis — abhorrence of the death penalty does not count as data against its crime-deterrent effects. However, the philosopher of science Heather Douglas has argued that social values can safely play an indirect role in scientific reasoning. Consider: The greater we judge the social costs of a potential scientific error, the higher the standard of evidence we will demand. Professor A, for example, may be troubled by the thought of an incorrect discovery that current levels of a carcinogen in the water are safe, fearing the “discovery” will cost lives. But Professor B may be more anxious about the possibility of an erroneous conclusion that levels are unsafe, which would lead to public panic and expensive and unnecessary regulation.

    Both professors may scrutinize a research paper with these different costs of error implicitly in mind. If the paper looked at cancer rates in rats, did the criteria it used to identify the presence of cancer favor over- or under-diagnosis? Did the paper assume a threshold of exposure below which there is no cause for concern, or did it assume that any level of exposure increases risk? Deciding which are the “better” criteria or the “better” background assumptions is not, Ms. Douglas argues, solely a scientific issue. It also depends on the social values you bring to bear on the research. So when Professor A concludes that a research study is excellent, while Professor B declares it seriously mistaken, it may be that neither is irrationally inflating or discounting the strength of the evidence; rather, each is tending to a different social concern.

    Science often makes important contributions to debates that involve clashes of social values, like the protection of public health versus the protection of private industry from overregulation. Yet Ms. Douglas suggests that, with social values denied any legitimate role in scientific reasoning, “debates often dance around these issues, attempting to hide them behind debates about the interpretation of data.” Professors A and B are left with no other option but to conclude that the other is a stubborn, pigheaded excuse for a scientist.

    For all its imperfections, science continues to be a stunning success. Yet maybe progress would be even faster and smoother if scientists would admit, and even embrace, their humanity.

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    Thu, 11 Aug 2011 15:27:00 -0700 Former Chinese leader Chiang Kai-shek’s spiritual journey | Godreports http://ffp.posterous.com/former-chinese-leader-chiang-kai-sheks-spirit http://ffp.posterous.com/former-chinese-leader-chiang-kai-sheks-spirit

    By G. Wright Doyle

    Edited by Mark Ellis

    He was a polarizing figure who inspired respectful admiration or disgust and derision. He led the Republic of China during World War II, but after a bloody civil war with the communists his government was forced to retreat to Taiwan in 1949. The story of his spiritual journey reflects his turbulent life, which was often filled with contradictions.

    Chiang Kai-shek on Time Magazine cover

    Chiang Kai-shek was born to Chiang Shu-an, a salt merchant. His mother, Wang Tsai-yu, was a devout Buddhist who sought to inculcate the tenets and practices of her faith in her son from infancy.

    As a child, he was known for his tendency to assume command of others, expecting obedience. The death of his father when he was very young forced his mother to work hard to support her son. As he watched her dealing with unscrupulous people, an intense rage started to burn in him, and he began to see himself as part of an exploited people.

    He reacted to these perceived injustices by turning in upon his own resources, spending a great deal of time alone, surrounded by mountains and streams and meditating upon his own future course.

    At the age of fifteen, he married nineteen-year old Mao Fu-mei, who was functionally illiterate. The couple seems to have been close for the first two months of their marriage, but Chiang’s mother rebuked him for uxoriousness. In response, Fumei dutifully distanced herself and the two drifted apart.

    As a young man, Chiang was known as a promiscuous womanizer, despite being married and having a son. His first marriage fell apart as his wife, who did not share Chiang’s passion for politics and revolution, complained of his frequent absences. He often beat her, and at least once dragged her by her hair down a flight of stairs. Finally, the two settled upon a relatively amicable divorce, though his wife grieved deeply. Chiang Ching-kuo was their only son.

    After their divorce, Chiang was reported to have several concubines, one of whom, Zhang Ah Feng, “Jennie,” he reportedly married in 1921. At that time he contracted a form of venereal disease.

    After graduation from a military academy in Japan, where he met Sun Yat-sen, Chiang become an enthusiastic supporter of the Chinese nationalist revolution, and joined the Tongmenghui (Sun’s organization).

    Return to China

    Chiang returned to China to participate in the Xinhai Revolution, which overthew the Qing Dynasty. He eventually became a trusted associate of Sun, who appointed him founding commandant of the Whampoa Military Academy in 1918, when Chiang also joined the Nationalist Party (KMT). He succeeded Sun in 1925 as leader of the KMT upon Sun’s early death.

    In 1926-1927 he unified much of the country, defeating warlords and breaking with the Communist Party, whose members he purged from the KMT.

    In his personal life, Chiang fell in love with Soong Meiling, the daughter of wealthy businessman and former missionary Charlie Soong.  There seems to have been a political deal worked out through the mediation of Meiling’s sister Ailing, wedding the Soong family wealth and connections to Chiang’s military and political assets.

    When Chiang sought to marry Meiling, the strong Christian identity of the Soongs meant that their daughter could not be joined to a non-believer. Meiling’s mother asked Chiang whether he would become a Christian. He replied that he would not change his religion to marry Meiling, but he would read the Bible and pray for God to show him what he should do.

    Permission was granted, but Methodist church law forbade a church wedding between a Christian and an unbaptized person. It was also doubted whether Chiang had been properly divorced from his first wife, and there were persistent rumors about Jennie, whom Chiang had sent off to America without divorcing. Chiang produced proof of his divorce and discounted the stories about Jennie. Bishop Z.T. Kuang went to the Songs’ house to pray for the couple and pronounce a blessing upon them after a lavish civil ceremony on December 1, 1927.

    Chiang Kai-shek with wife

    Thenceforward, Chiang read his Bible daily (starting with the Old Testament), prayed privately, and knelt with his wife to pray. Still, he resisted her efforts to persuade him to become a Christian, since he continued to harbor doubts. Bishop Kuang answered his many questions, but did not press him to make a premature decision to follow Christ.

    Chiang formed a Nationalist government inNanjingin 1928, with himself as virtual military dictator, though many democratic and modernizing reforms were undertaken during the so-called Nanjing Decade (1927-1937).

    A pledge to God

    In the midst of a military campaign against a rebellious general, Chiang found himself surrounded, with capture and death imminent. He spotted a local Christian chapel, entered it, and told God that he would become a follower of Christ if he survived. A heavy snowstorm impeded his enemy’s advance, and Chiang’s forces gained the victory. He was baptized by Bishop Kuang in 1930. When asked why he had become a Christian, he replied, “I feel the need of a God such as Jesus Christ.”

    In addition to his wife’s impact, he may have been influenced by the Christians in his government, since seven out of ten high officials in Nanjing were believers. Quickly, Meiling became an essential source of strength and support. She helped Chiang keep up with world news, reading and digesting English publications daily; introduced him to Western literature, music, and culture; served as personal advisor, ambassador, and interpreter.

    Their marriage, though outwardly harmonious, was sometimes marked by conflict and tension, aggravated by Meiling’s extravagance, domineering personality, and possible infidelity, as well as by his intense emotions, bad temper and inability — or unwillingness — to engage in marital sexual relations.

    Close friends and associates have borne abundant testimony to Chiang’s daily Bible reading, prayer, and open affirmation of his faith in Christ. Some contemporaries say they noticed that after his baptism he seemed to believe less in force and more in conciliation.

    During one notable incident, after he gained release from captors in Xi’an, he stated that he had been strengthened during his ordeal by reading the Bible and entrusting himself to God’s care, so that he did not fear death and thus would not give in to their threats and demands.

    “The greatness and love of Christ burst upon me with new inspiration,” Chiang said, “increasing my strength to struggle against evil, to overcome temptation and to uphold righteousness…” He further claimed that he forgave the two main perpetrators because of the example of Christ on the Cross.

    Family devotions

    A visitor to his house in Chongqing was stunned by a significant time of family prayer after dinner, during which the General asked God for strength and energy for his soldiers and himself, requested that God would help the Chinese people not to hate the Japanese; and calmly placed himself and his nation in God’s hands, imploring divine wisdom to know how to serve God the next day.

    He continued to seek to eliminate the communists, despite Japan’s increasing encroachments and domestic calls for stiff resistance to the Japanese. Finally, after the Xi’an Incident in 1936, he was forced to enter into an uneasy alliance with the communists in order to fight the Japanese. He led the Republic of China during the Second World War, and was elected President of the Republic of China in 1948, but was forced to retreat with many members of his government and army to Taiwan in 1949.

    Chiang Kai-shek with FDR and Churchill

    Chiang’s Christian commitment found expression in his diaries, his public statements, regular church attendance, and the open support of both Chinese and foreign Christians. One of the most public manifestations of his ethical convictions in his early years was the New Life Movement, an attempt to reform Chinese civilization and morals on the basis of Confucian principles, with some admixture of Christianity. Chiang and his wife poured enormous energy, time, and resources into this campaign, for which he solicited the help and support of Christian missionaries. They generally approved of the project, and in some places it took on a Christian flavor. The invasion of China by Japan put a virtual end to this ambitious undertaking, as it did so much else that the Nationalist government was attempting.

    In later years, Chiang was heavily involved in the translation and publication of “Streams in the Desert” into Chinese, and worked closely with John C.H. Wu’s translation of the New Testament, going over the draft and making suggested corrections many times. The front piece of Wu’s version of the Psalms indicates that it was produced “under the editorial supervision of Chairman Chiang.”

    Wu found enough material about Chiang and his faith to write a 265-page book on his spiritual life, published in 1975. His diaries reveal his constant reliance upon God for wisdom and strength. Western missionaries who knew him in Taiwan report that he seemed humble, gentle, and genuine in his faith when they saw him in church each Sunday, and had no reason to doubt the sincerity of his Christian profession.

    This assessment was shared by his personal chaplain. Though the general populace of Taiwan were surprised to see a large cross at the head of the funeral cortege, and to read at the opening of his will that he had been “a follower of the Three Principles of the People and of Jesus Christ from his youth,“ those who had known Chiang were struck by his personal inconsistencies.

    Personal contradictions

    On the other hand, some of his ideas, actions and personal characteristics seem to belie the depth of his faith, or at least its impact upon his conduct. Chiang read widely in the Confucian classics and in Chinese history, and believed strongly in the value of China’s cultural heritage, especially Confucianism. His Christian sermons seemed unclear on the distinctions between personal salvation and national recovery.

    His long and consistent alliance with the Shanghai underworld made him complicit, at least to some degree, in their corruption and cruelty; likewise, his reliance upon his own secret police, which engaged in countless acts of brutality.

    Reports of corruption on a grand scale by his wife’s family call his own integrity into question, though he had no power to control them; still his nepotism is undeniable. His decision to breach the levees of theYellow River in order to stall the advance of the Japanese, and then again to halt the Communists, led to the deaths of thousands and deprived many more of their homes and livelihood. Though his role in the military suppression of Taiwanese dissent in the infamous February 28 incident is unclear, his active oversight of the ensuing White Terror is well established.

    Chiang’s positive character traits included extraordinary personal courage, a huge capacity for work, a very strong will, and immense stamina.

    On the other hand, he was notorious for refusing to take advice, or even to seek the counsel of advisers. He brooked no disagreement, and would fly into a rage when criticized. A mediocre military leader, he issued orders from afar without any real knowledge of battlefield conditions, and then altered his plan without notice.

    More than once, he ordered loyal troops to fight to the death, knowing that their resistance was fruitless. Some of his closest companions considered him to be an arrogant egotist. There is evidence that he often said one thing and did another, or said one thing to one person and something else to another. Though he projected an image of imperturbable calm in public, he could cry like a baby behind closed doors.

    His lifelong commitment to Confucianism makes some wonder whether his fundamental faith was more a matter of traditional Chinese ethics than Christian belief. Did his extraordinary self-control in public stem from dependence upon God, or upon the inner strength he had long learned to cultivate?

    In defense, many have argued that Chiang’s autocratic leadership style is simply the norm for Chinese, and can be found in some of the most outstanding Chinese church leaders even today. Also, he was surrounded by mortal enemies and spies, and could really trust no one.  His murderous purge of communists in Shanghai was undertaken only after his enemies had formed a rival government, committed atrocities and put a price on his head. Further, war compels one to make decisions that will cost many lives in order to save more people. It is believed that he matured in Christian character as he grew older and that a Christian’s true heart can be known only to God.

    If his private diaries, public pronouncements, consistent support of Christian churches and foreign missionaries, and active involvement in the production of Christian literature which we have noted above mean anything, then we may perhaps say that Chiang Kai-shek’s Christian career represents the halting, stumbling, but steady pilgrimage towards the Celestial City of a sinner saved by grace.

    —————————————-

    G. Wright Doyle is Director, Global China Center; General Editor, Biographical Dictionary of Chinese Christianity, Charlottesville, Virginia, USA.

    fascinating!

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    Thu, 14 Jul 2011 16:17:00 -0700 Jesus Is a Liberal Democrat - The Colbert Report - 2010-16-12 - Video Clip | Comedy Central http://ffp.posterous.com/jesus-is-a-liberal-democrat-the-colbert-repor http://ffp.posterous.com/jesus-is-a-liberal-democrat-the-colbert-repor

    i love this one

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    Thu, 14 Jul 2011 16:15:00 -0700 An Academic Approach To Creepy Pickup Artists http://ffp.posterous.com/an-academic-approach-to-creepy-pickup-artists http://ffp.posterous.com/an-academic-approach-to-creepy-pickup-artists

     

    An Academic Approach To Creepy Pickup ArtistsPlenty of people have called pickup artists creepy, but few have embarked on a full theoretical analysis of their creepitude. Now, a communications researcher does just that. Herewith, her breakdown of how Mystery twists evolutionary psychology to his own coercive ends.

     

    Amanda Denes is a graduate student in Communications at UCSB. In a recent paper, she sets herself the unenviable task of reading all off The Mystery Method: How To Get Beautiful Women Into Bed and analyzing it from biological, cultural, sociological, and rhetorical point of view. Some highlights:

    On Cat Theory

    Mystery's animal metaphors [...] depict female sexuality as controllable. This point is exemplifed in Mystery's (2007) presentation of what he calls "Cat Theory," in which he explains that women are like cats because they do not take orders, but can be tempted to chase. They also like shiny new things, crave attention, can become jealous, and rub against you and purr when they like you (Mystery, 2007). Such metaphors are present throughout the text, with men constantly being encouraged to "train" the women they are pursuing and to reward positive behavior and punish negative behavior.

    On oxytocin

    Together, the work on oxytocin has led some researchers to suggest that the hormone serves an important function in individuals' relationship development and maintenance (Bartz & Hollander, 2006). While such work on oxytocin has largely suggested that the hormone has positive benefits in relationship development, the PUA community seems to be suggesting that such responses be manipulated to get women into bed, not necessarily to form healthy relationships. Mystery (2007) seems to appropriate much of the oxytocin literature to his method, suggesting a process of "kino escalation" (increased touch) to build a trusting base [to eventually get women into bed] (p. 123).

    On women's thoughts and feelings

    Mystery (2007) refers to all humans as "creatures of sentiment," but explains that a woman's "emotions are at the center of her thoughts and actions" (p. 24). Thus, he argues that logic should never be used to pick up women "... because what a woman thinks she likes, or says she likes, is not necessarily what she responds to in reality" (Mystery, 2007, p. 24). This base allows Mystery (2007) to make arguments for why women's rational thoughts (and words) should be disregarded and women's bodily responses should be the focus. In this way, Mystery (2007) conceptualizes emotional experiences as coming from the body and logic as coming from the mind. He then argues that the emotional, bodily experience provides a more accurate assessment of a woman's interest and later, her willingness to have sex. Mystery (2007) not only implies that the body should be believed over logic, but that women do not even have the capacity for logical interpretations.

    On the "flow of kino"

    As Mystery (2007) trumps the body as truth, he is also dually encouraging readers to manipulate bodily reactions. Mystery (2007) encourages the use of kinesthetics/"kino" to help comfort a woman. Kino focuses on touching, and is encouraged from the moment people meet so that touch will not appear inappropriate in greater degrees later in the seduction. "Instead, there is a natural flow of kino from the very early stages of the set that leads all the way to the sex" (Mystery, 2007, p. 137). Mystery (2007) is telling his readers to create a reaction and then to privilege the created reaction as truth. In other words, he offers his readers tricks on how to seduce women through touch, and then suggests that if these tricks work and the woman does become aroused, that this is a sign of sexual interest and implied consent.

    On no meaning yes

    An important part of Mystery's (2007) seduction manual is convincing readers that no woman can resist the methods presented in the text. Therefore, any resistance that a woman might demonstrate is never to be taken as legitimate, but rather, as token resistance (saying no to sex when meaning yes). Mystery (2007) explains that token resistance is part of a woman's "anti-slut defense," meaning that women want to have sex, but do not want to appear promiscuous (p. 28). In this text, all resistance is conceptualized as token resistance, as a woman "wants things to happen, but she wants it to feel right and she doesn't want it to be her fault" (Mystery, 2007, p. 148). This approach instills in the audience a belief that these techniques guarantee sexual desire from a woman, and that even if a woman says no, she really means yes.

    On ignoring everything she says

    Mystery (2007) depicts a woman's lack of clearly signaling non-consent as approval to move forward. He tells readers, "If you're undressing her and she says, ‘We should stop,' just agree with her... and then keep going. ‘I know, baby,' you reply as you continue to undress her. ‘We should stop'" (p. 202). Here, Mystery (2007) again suggests ignoring verbal communication entirely, implying that, unless physical force is used to stop the behavior, the woman is consenting to the activity. Thus, verbal resistance is ignored as pressure to have sex increases.

    On making it hard to say no

    The ability and decision to resist sexual activity may become dif␣cult with the escalation of foreplay, or "kino escalation" (Mystery, 2007, p. 123). O'Sullivan and Allgeier (1998) assert that "the nonverbal nature of most sexual interactions may inhibit verbal expressions of reluctance, and the ever-increasing levels of physical contact and intimacy may obscure less overt physical attempts to resist" (p. 234). Combined with Mystery's (2007) continual suggestion to disregard verbal responses and proceed forward with physical affection, signs of resistance are largely ignored in the Mystery Method.

    Denes writes that Mystery's book "promotes the false idea that women's sexuality is both uniform and controllable, and thus that with the appropriate techniques women can be persuaded to engage in sexual activity." She cautions that "presenting such incorrect concepts as facts to large audiences may increase women's risk of nonconsensual or forced sexual activity." So if you spot someone reading The Mystery Method, you might suggest they take a look at Denes's paper instead.

    ew

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    Thu, 14 Jul 2011 16:12:00 -0700 Yahweh or No Way? - Thor and Apocalypse Billboard - The Colbert Report - 2011-10-05 - Video Clip | Comedy Central http://ffp.posterous.com/yahweh-or-no-way-thor-and-apocalypse-billboar http://ffp.posterous.com/yahweh-or-no-way-thor-and-apocalypse-billboar

    vikings and jesus

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    Thu, 14 Jul 2011 16:11:00 -0700 This Guy Has My MacBook http://ffp.posterous.com/this-guy-has-my-macbook http://ffp.posterous.com/this-guy-has-my-macbook

    On March 21, 2011, my MacBook was stolen from my apartment in Oakland, CA. I reported the crime to the police and even told them where it was, but they couldn't help me due to lack of resources. Meanwhile, I'm using the awesome app, Hidden, to capture these photos of this guy who has my MacBook.

    Update: (June 1, 11:32 AM PST) The Oakland Police acquired my MacBook last night, and I picked it up this morning!

    Update: (May 31, 8:37 PM PST) ARRESTED! An Oakland police officer just called me to let me know that they arrested the guy in my photos! BOOYA! The police used my evidence (email which pointed to a cab service) that he was a driver and tricked him into picking them up. Nice work OPD!

    Update: (May 31, 7:38 PM PST) Thanks to the power of the Internet, I have the attention of the Oakland Police, who are tracking this guy down RIGHT NOW! Follow @jmk on Twitter for updates!

     

    Retiring this blog. Follow my other blog, unraveled also.

    I’m retiring this blog, but if you would like to keep up with me on Tumblr, you can follow my main tumblelog, unraveled also. I can also be found elsewhere on the web, including my main website, unraveled.

    Thanks to everyone for following “This Guy Has My MacBook” and supporting the effort to get my MacBook back!

    My MacBook Timeline

    Rather than repeat this over and over, I thought it would be helpful if I published a short timeline of events, from the day my MacBook was stolen, until today when I picked it up.

    • My MacBook was stolen on March 21, 2011 from my apartment in Oakland, CA. It happened during the day while I wasn’t home.
    • I reported the crime on the same day to an officer from the Oakland Police Department. For verification, the original police report was 11-014180.
    • I immediately began to gather photos, network and location information about my stolen MacBook using Hidden.
    • I followed up with an investigator at Oakland Police Department on April 25, presenting him with this additional evidence, which was attached to my previous report
    • I contacted the investigator twice via email, asking him if he was able to make any progress on my case, but I didn’t hear anything back.
    • On Friday, May 27, I decided to set up a tumblelog with photos of the current owner (who may or may not be the thief) in order to get some media attention.
    • The tumblelog didn’t receive much attention until I tweeted about it on the morning of Tuesday, May 31. Within a few hours, it was tweeted and liked thousands of times.
    • Late Tuesday afternoon, I received a call from Officer Joshi of the Oakland Police Department after she was contacted by Good Morning America. She told me that the Oakland Police Department would be following up on my case immediately.
    • On the evening of Tuesday May 31, two officers from the Oakland Police Department arrested the guy who had my laptop. The police used evidence I had gathered using Hidden (an email address which pointed to a cab service) that he was a driver and tricked him into picking them up.
    • Later that evening the officers acquired my MacBook from his home.
    • I picked it up from the Oakland Police Department on the morning of June 1.

    Guy sleeping on the couch next to my MacBook.

     

     

    Guy sleeping on the couch next to my MacBook.

     

    I really don&#8217;t want to know what this guy is doing with my MacBook.

     

     

    I really don’t want to know what this guy is doing with my MacBook.

     

    Guy signing into his Google account on my MacBook.

     

     

    Guy signing into his Google account on my MacBook.

     

    Guy deleting my account on my MacBook.

     

     

    Guy deleting my account on my MacBook.

     

    Guy staring deliriously into my MacBook.

     

     

    Guy staring deliriously into my MacBook.

     

    Guy driving away with my MacBook.

     

     

    Guy driving away with my MacBook.

     

    NIGHTNIGHT by DEDDY

    from richard... this was hilarious

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    Thu, 14 Jul 2011 16:11:00 -0700 ‪iPod Magic - Deceptions‬‏ - YouTube http://ffp.posterous.com/ipod-magic-deceptions-youtube http://ffp.posterous.com/ipod-magic-deceptions-youtube

    from jensen

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    Thu, 14 Jul 2011 16:10:00 -0700 The long and winding road to a PhD: Another Infographic « ProtoScholar http://ffp.posterous.com/the-long-and-winding-road-to-a-phd-another-in http://ffp.posterous.com/the-long-and-winding-road-to-a-phd-another-in
    Media_httpimagesonlin_hayhc

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    Thu, 14 Jul 2011 16:09:00 -0700 ‪Drunk History vol. 3 - Featuring Danny McBride‬‏ - YouTube http://ffp.posterous.com/drunk-history-vol-3-featuring-danny-mcbride-y http://ffp.posterous.com/drunk-history-vol-3-featuring-danny-mcbride-y

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    Thu, 14 Jul 2011 16:09:00 -0700 The Game of Life - Santa Cruz News http://ffp.posterous.com/the-game-of-life-santa-cruz-news http://ffp.posterous.com/the-game-of-life-santa-cruz-news

    Noah Wardrip-Fruin (left) and Michael Mateas. Photo by Chip Scheuer.

    There were many brilliant and distinguished guests at the Inventing the Future of Games Symposium last month hosted by UC–Santa Cruz’s Center for Games and Playable Media. There was the perennially innovative Will Wright, creator of SimCity, The Sims and Spore. There was Rod Humble, who’s not only the CEO of Liden Lab, the studio that created Second Life, but also the auteur behind a number of artistically and intellectually ambitious indie games. But no one there sounded more like a futurist than UCSC’s own Professor Michael Mateas.

    In his keynote address, Mateas compared the game-making tools of the current era to a cup of broken crayons. Then he switched slides in his PowerPoint presentation, bringing up a picture of the Mona Lisa. “If all you’ve ever seen are images produced by your broken crayon cup,” Mateas said, “you won’t even be able to conceive of this image, let alone execute it.”

    Designers will not be able to create the games of the future until engineers build them the tools of the future. But what kinds of tools are we talking about here?

    Mateas points out that what makes games unique as a medium is that they can express themselves through systems. Or more grandly, “Through the emergent possibilities of a complex and vast state-space that is enabled by an underlying system,” as Mateas said.

    A state-space is a way of mathematically representing the realm of possibilities for a given system. It’s a graph in which any conceivable state for that system—in the case of chess, imagine the layout of pieces after any given series of moves—can be expressed with a single point. The more complex the game, the larger the state-space, with a greater number of dimensions needed to represent it.

    In a traditional medium, such as film or literature, each “state” that exists in the work is handmade by an artist. But to build that complex and vast state-space that Mateas speaks of, things must be generated procedurally—that is, automatically, by systems. The software tools of today are limited in what things they can produce: mostly it’s a matter of representing simple things, like movement through space, collisions and physics.

    So today a game designer can create a complex and vast state-space based around the physical aspects of a gun battle. Players can run through an imaginary landscape, their feet in collision with the ground, their bodies in collision with walls if they want to try to run through them. They can run and jump off any structure, and the way they fall will be approximately the way Isaac Newton would predict for the real world. And the paths of their bullets will miss or collide with their targets until someone is dead. All of these elements are fully playable.

    But what about the moral and emotional aspects of a gun battle? What about the characters? Instead of shooting the enemy, can the player take him or her as a prisoner of war and then have a conversation about the conflict they are both caught up in?

    For these kinds of issues, game designers have basically the same limited techniques available to them as authors of Choose Your Own Adventure novels. Designers cannot put in place underlying systems for complex conversation, emotion and decision-making.They can only hand-make forking paths, with a limited set of pre-scripted options. This is a simple and very small state-space from which only predetermined possibilities can emerge. This is not truly playable.

    For this reason, Mateas says, the goal of research into “computational media,” as he likes to call the field, should be “procedural everything.” In other words, software that can dynamically represent anything in human experience, the perfect tools for a new kind of artist who does not craft objects or stories, but systems. As co-director of UCSC’s Expressive Intelligence Studio, Mateas is furthering this goal.

    On its website, the Expressive Intelligence Studio says that it is “exploring the intersection of artificial intelligence, art and design.” It may be surprising that what Mateas has been talking about is artificial intelligence. This speaks to what an interesting time this is for both video games and AI.

    Among the studio’s graduate projects is RoleModel, a tool that the way character roles interact as the basis for a kind of physics of story. The user defines the constraints of each role, and then RoleModel procedurally generates the story.

    Another project is Prom Week, a social puzzle game that depends on a simulated social physics. Characters’ attitudes towards each other are defined in the system, and these attitudes restrict social action. For instance, a character won’t go out with someone he or she hates. The challenge of a given puzzle might be to manipulate the social dynamics of a group of characters until two of the characters who used to hate each other become friendly enough to date. The game will make its debut on Facebook later this year.

    Both of these projects represent small steps towards the goal of making the human condition fully playable.


    Who Says?
    A recurring theme ran throughout the May symposium: in the future, everyone will play video games. And this change in our culture will change the world of gaming, just as the world of gaming will change our culture.

    Will Wright of Sims fame imagined that in the future, the range of games will be something like a vast magazine rack at the time when the publishing industry was at its healthiest. There will be something for every little niche, every interest, every demographic.

    As an illustration of this, Wright invoked a very specific demographic: young girls in Germany who have PCs and love horses. The next slide in his PowerPoint presentation was completely covered with numerous examples of box art from German PC horse games for children.

    Ian Bogost, a noted critic and game designer, saw a future in which games are as ubiquitous and ordinary as photographs, and used for as many purposes. Games as advertising is not a new thing by any means (see Burger King’s Sneak King), but Bogost brought up an even more banal possible usage: airline safety. Bogost himself is the co-author of Newsgames, a book about how games can be a medium for journalism.

    UCSC’s Prof. Noah Wardrip-Fruin pointed out that this upcoming cultural shift has important, if not obvious, implications for the game-making tools of future. During his talk, Wardrip-Fruin defined culture as “what we say to each other and who says it.”

    “Games are becoming a really important way that we say things to each other,” Wardrip-Fruin said. “Maybe they’re the most important emerging form for this century, the way the moving image was for the previous century.”

    The questions this raises for Wardrip-Fruin are some of the same that Mateas brings up. How do games create meaning? What kinds of meaning can they create? But Wardrip-Fruin is also very interested in this question: who gets to use games to create meaning?

    Currently it’s only an elite class of technophiles who can truly utilize the expressive power of games. This limit on who can say things with games is effectively also a limit on what will be said.

    But as the other co-director of the Expressive Intelligence Studio, Wardrip-Fruin is working toward more accessible and more expressive tools.

    Among the studio’s graduate projects is the Kodu AI Lab, an extension of Microsoft’s Kodu Game Lab project. The Kodu Game Lab is a game-making tool for kids. At its core is what Microsoft calls “a visual programming language.” The AI Lab extension aims to give that project more muscle, putting powerful artificial intelligence tools into the hands of children and allowing them to create games centered around characters and changing relationships.

    As Wardrip-Fruin said, “We’re trying to provide underlying computational support for a system in which saying things could matter.”

    He wants these kinds of tools to be kids’ first exposure not just to game-making but to the field of computer science. “I think that those tools can embody a broader vision of what games can be—and what computer science can be,” he says.

    The two goals Mateas and Wardrip-Fruin laid out—tools to make games vastly more complex and tools to make complexity accessible, even to children—may seem to be in conflict, but really they go hand-in-hand.If things go Wardrip-Fruin’s way, the Kodu AI Lab will help make a new generation of people who, like Mateas, see computer science as an expressive field. And it seems for every complex system in development at the Expressive Intelligence Studio, there is an accessible tool. Mateas and Wardrip-Fruin are both advisors to every EIS project mentioned here.

    Mind Expansion
    At one point in his presentation Wardrip-Fruin showed the audience the lesson from day one of the first computer science course he took. It was a diagram demonstrating a method of sorting the numbers one through five. A diagram like that is enough to vastly narrow the range of people who’d want to engage in computer science.

    This is unfortunate, because it is new work in computer science that gaming needs in order reach its expressive potential. A limit on who wants to say things with computer science will limit what computer science will say.

    But with the tools Wardrip-Fruin proposes, he hopes to open the field to different types of intelligence. “Hopefully, we can get broader participation,” he told the group. “We don’t just get the people who are interested in sorting. We don’t just get the people who are interested in shooting. We get the people who are interested in more things.

    “It’s not me, and it’s not anyone in this room who I think is actually going to create the new operational logics that vastly broaden what games can be, and how they can mean. I think it’s those people, who are now in middle school or earlier, that will create the future of games.”

     

     

    where i work

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    Thu, 14 Jul 2011 16:07:00 -0700 ‪3D First Person Mario‬‏ - YouTube http://ffp.posterous.com/3d-first-person-mario-youtube http://ffp.posterous.com/3d-first-person-mario-youtube

    i love this

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    Thu, 14 Jul 2011 16:00:00 -0700 Christian Game Developers Want to Leave Bad Games Behind http://ffp.posterous.com/christian-game-developers-want-to-leave-bad-g http://ffp.posterous.com/christian-game-developers-want-to-leave-bad-g

     

    Christian Game Developers Want to Leave Bad Games Behind

    Heading north on Interstate 5 toward Newberg, Ore. last week, I wasn't sure what exactly I'd encounter at Christian Game Developers Conference 2011. Would it have a show floor? Would they be showcasing new games? Would there be a Kinect-enabled Bible study game with 1:1 praying-hands control? Is a third sequel to the Left Behind series this community's Half-Life 2: Episode 3, and would we finally see a trailer for it?

    Of course, I saw none of that. I had underestimated what "Christian Game Developers" really means. And what they do.

    My problem, appropriately enough, was one of literal interpretation. See, in the conference's title, "Christian" modifies not "Game" but "Game Developers." The distinction is a little more apparent after you talk to enough people and find most of them working on secular games. They're building iPhone and iPad games that don't quote so much as "Jesus wept," or even mention Him at all. They work at BioWare, on Star Wars: The Old Republic. They go to the standard GDC in San Francisco. 

    So if that's the case, why is this conference, now in its 10th year, even necessary?

    "Some people just need to know they're not alone," said Chris Skaggs, of the independent developer Soma Games, and a conference organizer. "You see that in the conversations we have here. You often hear, 'Wow, there really are people who are out there,' and thinking about the same sorts of things."

    No one here bats an eye when a discussion of industry trends opens with a prayer to the Lord expressing thanks and asking for guidance. Or when, bemoaning a market oversaturated with first-person shooters and sequels, a speaker invokes Peter leaving the boat to walk on water with Jesus as an example of having faith to try something risky and uproven.

    But because such things, if they aren't disruptive to a secular workplace, would at least get you labeled "that guy" in one, there's a pressure for spiritual developers to keep a lid on it, within a games community that's convinced itself that the devout isn't interested in working for it, or doesn't already. And the gamer community has done a great job of making religion of any type feel unwelcome.

    "We're not encouraging folks to start Bible study groups at Activision," Skaggs said. "But we do want to encourage the community: Don't walk away [from games development] and don't shut up.'"

    The conference, held this year at George Fox University, a Quaker college about an hour or so southwest of Portland, has adapted to the purposes of its attendees year-to-year. (About 85 attended this year; at its height it's drawn 125). Some years networking is the focus. Other years, new products have been shown off. This year was plainly about spiritual and professional development, with keynotes like "Why Are You Here? Deciphering the Code," leading off a day of discussions that also included "Monsters: The Imagination of Faith and Fear," and "Christ: the Cosmic Hero."

    Christian Game Developers Want to Leave Bad Games Behind

    There were some games at CGDC 2011, though. They were on a couple of PCs out in a hall, mostly being played by the kids of conference-goers. Adam's Venture was one. Think Uncharted meets Sunday School. It lacked some visual polish most gamers take for granted, but otherwise appeared to be a serviceable adventure tale of the search for the Garden of Eden. A second episode was released this April.

    Adam's Venture is one of the better titles in a segment that, even before it overcomes secular mistrust of its agenda, is dogged by poor quality. Refreshingly, this was not an elephant-in-the-room topic at CGDC. Everyone was eager to confront it; if there was a lack of consensus, it was on the potential for overtly religious games to actually be any good as games.

    "I really get annoyed when I see preachy games," said Kelly Lawer, 20, of Portland, attending the conference as a gaming enthusiast and an aspiring professional. The mainstream's aversion to an overtly religious game "isn't an issue because of hostility toward my religion," she said. "It's an issue because it's boring."

    Lawer decried "Bible-tract gaming" that stereotyped characters (especially atheist antagonists) and all but hand-held players through what few moral choices they really presented. She had an sympathetic ear in David McDonald, pastor of the Westwinds Community Church in Jackson, Mich., who said he begged to get his speaking gig at CGDC 2011. 

    "If you made the Left Behind game and you're in here," he joked during his talk, "look, I'm called to love you but, epic fail, right? Class A bed-pooing there." There was a lot of chuckling. The Left Behind series is probably Christian gaming's most visible commercial success, but also its most controversial, as a real-time strategy game taken from the series of End Times novels. Though its creators vigorously dispute such portrayals, Left Behind's first game, in 2006 was tagged as violent and religiously intolerant, particularly of Muslims, and depicted as setting "convert or kill" as a goal. Generally poor gameplay reviews have made it into a secular whipping boy for agenda gaming at its worst.

    "I don't think games can evangelize or disciple," McDonald said, meaning make new Christians, or make better Christians. "When somebody sits down and says, 'Let's make a video game to make better Christians,' they're in trouble."

    McDonald is a mid-40s father of two whose congregation uses Twitter (sometimes during services). He has a PlayStation 3 and uses it. At the end of his talk, a rip-roaring trip through the bestiary of Biblical monsters, he talked about his favorites: Heavy Rain ("a brilliantly emotional and moral game,"); EchoChrome ("that's about perspectivism,") and Shadow of the Colossus. He's intrigued by El Shaddai: The Ascension of the Metatron. "That borrows from the Book of Enoch," he noted.

    Though he is not a developer or an industry figure per se, he's a constituent, and he cautioned his audience on what games can and cannot do in the name of the faith, no matter how personally important it may be to them. In presenting a story, a game should strive for metaphor, "not pedagogy," McDonald said. "All kinds of things are in bounds as a metaphor." Christian stories should be taught with themes and virtues, not principles and ethics. Tellingly, he suggested games present their story with a tone of mythology, not information.

    "I hope nobody thinks a video game is a good place for indoctrination," McDonald told me later. "I just think it's about telling good stories. People can change when they read a good story. A good story can help them turn their life around. In my case, through my love for Jesus Christ, I believe that story (of Him) has the chance to produce the most amount of change."

    CGDC was started 10 years ago by Tim Emmerich, a dad and a computer engineer from nearby Corvallis, Ore., who runs GraceWorks Interactive as a one-man side business. He grew up in a home where card-playing was for a time forbidden. Today, he tells of old ladies from his church who enjoy playing "Scripture Solitaire" purchased from his ChristianGamesNow.com store. (GraceWorks also is the North American distributor of  Adam's Venture). GraceWorks' in-house games include The Interactive Parables, a 3D puzzle/platformer that teaches players about Jesus' Parables in 24 lessons. 

    "For my Christian walk, games development is part of what I do," Emmerich said. Emmerich said CGDC began when his wife asked why there was not a conference for games developers of the Christian faith. I asked point-blank why that was even necessary.

    "Why is regular GDC necessary?" Emmerich asked rhetorically. "It brings value to those who attend that they can't get elsewhere, and encouragement for the business side. There are deals made [at CGDC] that couldn't be done elsewhere. There are maybe several deals done that couldn't be done elsewhere."

    Digital Praise, a maker of, among other things, Christian rock Guitar Hero clones, grew out of connections made at CGDC, Emmerich said. He has a point about these dealmaking connections being unlikely in secular settings. Anecdotally, developers talk of an uphill fight to find funding partners, should they choose to identify their operations as outwardly Christian, whether or not the project they're working on is.

    "Lots of friends and colleagues have said, 'Look, you cannot tell people you're believers,'" said Skaggs, the conference organizer and founder of Soma Games, also based in Newberg. His studio is up front about its values, seen here on its web site. But its big hit, G: Into the Rain is like its upcoming release, Wind Up Robots: an iOS game that is 100 percent secular in tone.

    "Not only is there a perception that Christian games have been shlocky, they usually have. There's no getting around it," Skaggs said. "There are, arguably reasons for this that are logical enough, like lack of access to capital and experience. But it is something we need to change and part of that starts with a commitment to excellence."

    Christian Game Developers Want to Leave Bad Games Behind

    It may be true that being devout gives secular backers pause, whether it's because Christian gaming is tarred as low quality or because a funding partner doesn't want to drag a values discussion into a business deal. But mobile and Facebook games development and self-publishing has helped make access to capital less of a viable excuse for the Christian game developer.

    "We've got so many great stories, especially in mobile, one-man shop development. There's an explosion of stories there, so there's really no excuse," Skaggs said.

    He is, however, concerned that the industry's mainstream is at best insensitive to the Christian community and, at worst, hostile to it. He described a story involving an American animator, a believer, working for a U.K. studio, assigned to render some particularly violent sequences for an "open-world GTA-like game." The animator asked off of that project and to be reassigned to another one, was branded as a troublemaker and dismissed. Worse, he was blackballed in the industry.

    Skaggs didn't name the developer or the studio. The story is basically unconfirmable. But it's instructive that Christian developers feel that, if they do get a mainstream gig, they will have to go along to get along throughout it, even when they're assigned tasks that conflict with their values. Hence the value of CGDC as a support network in addition to a professional one.

    "Literally, I have people who work at Activision, or at EA or wherever else, writing us a letter saying, 'We found this conference, and I feel in my shop or on this project, that I can't speak my mind or be myself,'" Skaggs said. "They perceive there might be some sort of judgment."

    "Christian," as an adjective, arrives with a lot of freight in the secular world, especially as branding within entertainment media and markets. For example: Christian TV programming, Christian radio, Christian rock, Christian books and bookstores. To the secular mainstream, it's all assumed to mean insipid edutainment, ulterior-motive prosleytization or oogity-boogity intolerance. So Christian game developers, simply by identifying themselves as such, are up against that assumption of intent.

    CGDC doesn't exist to advise developers of their rights and demand that they assert them, however. If the workshop schedule covered "Making Games That Reflect God's Stories," it also had lectures on "The Art of Building Immersive Worlds" and "Best Visual Practices in Game Art and Design" led by industry professionals with direct experience at mainstream studios and publishers.

    There was no paranoid seminar on workplace discrimination, no calls to culture war with video games as a beachhead, and there was no thou-shalt declaration of godly or ungodly game content. A values statement opening the brochure is inarguably moderate. It actually says, "Try to avoid religious debates." Any mild-mannered Subaru-driving Unitarian would have been happy to skip his Friday morning labyrinth walk to participate.

    I left with the sense of a group that doesn't confuse being taken seriously as Christians for being taken seriously in a secular art, by a secular public.

    "We should have a seat at the table," in the community of games development, says Skaggs, and I agree. If video games are a medium serving a pluralist society, well, Christians are a part of it, too, regardless of my individual feelings on it or any religion.

    "But as a Christian game developer, I'm going to make sure that we earn it," Skaggs said. "I'm not going to be there because I'm a noisy guy who screams discrimination. We'll earn it because we will bring something valuable to the industry."

    (All images by Marissa Carabin | Used with permission)

    i was there

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