In lighter news, yesterday was the kegger for the Haitian victims. It was great to spend time with so many good friends. Dylan, Tyler, Rob, Mandy, Tony, Amos, Blake, Nate, Jobst, Isaac, Brandy. It will be sad to leave them behind, though I plan on returning to Cincinnati for a few days every week or so.
Sunday, January 31, 2010
i'm moving back home
In lighter news, yesterday was the kegger for the Haitian victims. It was great to spend time with so many good friends. Dylan, Tyler, Rob, Mandy, Tony, Amos, Blake, Nate, Jobst, Isaac, Brandy. It will be sad to leave them behind, though I plan on returning to Cincinnati for a few days every week or so.
Thursday, January 28, 2010
a good weekend is comin' up!
Tomorrow I may be going to a bar with Sarah and one of her friends. Or I may be lounging around the house with my friend Tony after he gets off work. It's all up in the air right now. The bar scene isn't really mine but sometimes when I go to bars I like to pretend and it ends up being awkward and funny.
On Saturday my friends Dylan and Tyler are coming into town, and we're going to a kegger at my friend Nate's house. It's a $5 cover charge and all proceeds go to the American Red Cross to held post-earthquake Haiti. A lot of people at the school got really upset about it. But I'm graduated now, so it doesn't matter. Doesn't affect me one tiny bit.
I'm tired of being unemployed. I'm tired of being alone.
I feel like my life is going nowhere.
But at least I have this computer.
And I have the silence at night to write.
And I write fantasies and transcribe them into novels.
And I write echoes of my own tormented mind.
And these echoes become novels as well.
Set in postapocalyptic scenarios.
Because I feel that's what my life is.
I've already had the best.
Now I'm running on fumes.
There's nowhere to look but down.
Tuesday, January 26, 2010
Monday, January 25, 2010
the lehman house [38]
an update
Last night Sarah and I went to The Sunset Pub down the street. A hole-in-the-wall bar with dim lighting and a worn pool table. We were really the only ones there and we sat and talked and played a digital game on a boxy computer and she had a beer and I had a shot of bourbon. This morning Mandy drove me to Dayton since my car is broken and she made me coffee and it was delicious and we shared lots of laughs and I'm forever grateful for her kindness. On Saturday my friend Isaac is throwing a kegger in honor of Haiti. Five dollars to get a cup for the keg and all proceeds go to the American Red Cross. A lot of people are going to be there: Isaac (obviously), Nate, Blake, Amos, Andy, Sarah, Amanda, Mandy, Rob, Dylan. It should be a good time. It has gotten fiercely cold and snow has blanketed the city once again. I'm at 165 pounds which means I'm well over halfway to my goal of 140#. That's exciting and encouraging.
Saturday, January 23, 2010
Friday, January 22, 2010
sick but writing
Thursday, January 21, 2010
i've come down with somethin'
Yet amidst the depression there have been high points. I've gotten to hang out with very good friends, and I've written some amazing work on one of my stories (I am currently working on three at the moment). The next few days look pretty promising as well. Tonight I'll be hanging out with my friend Matt. Tomorrow I'll be hanging out with my friend Mandy, then going to House Church, and then perhaps going clubbing at Mount Adams with friends from the House Church.
Oh: I'm also downright, awfully sick. Some sort of respiratory infection. I've gotten it before. Labored breathing. Itching lungs. A god-awful cough. I keep coughing up stuff that I didn't even know I had in me. It's not fun at all. Oh, and it makes my muscles itch something awful, especially in the middle of my back. I'm not a big fan.
Monday, January 18, 2010
the lehman house [37]
wrestling and struggling
On a lighter note, last night I got to spend some time with good friends. Mandy, her sister Caitlin, Tony and I went to Newport and then to Steak & Shake. Tony had bought some bourbon, and we all took a shot or two. Bourbon is so delicious, there's no way around that, my friends.
Sunday, January 17, 2010
amidst the shadows
Saturday, January 16, 2010
a good weekend
Friday, January 15, 2010
a bad day
I have lost many friends over the years. The people I have grown closest to are no longer a part of my life. I have grown really close to Sarah, and the fear of losing Sarah--a fear conditioned into my psyche due to being back-stabbed, betrayed, and abandoned by those friends closest to me--consumes me. It doesn't make any rational sense: "The moment you get really close and intimate with someone, they will leave you." But it's happened so often throughout my life that it sticks at the forefront of my mind. And because I have been fearing losing Sarah, I have been constructing walls, erecting defenses, to guard against this; and in doing so, I am simply guaranteeing that my fear is realized--except losing her will not be due to what she's done or any other circumstances but due to my own foolish, fear-driven actions. This happened over a year ago with one of my best friends Jessie. She called me out on it, and stopped the madness, and we're still really great friends. Now it's happening with Sarah, and it says as much about the nature of our friendship as it does about me. Our friendship is quite solid and secure, and we've been through hell and back, through a maze of ups and downs and twists and turns, and we're still really good friends. I guess I'm just afraid of losing that, and in that fear I try to guard against the unimaginable pain I would feel as the dissolution of a friendship. I don't know. All I know is that Sarah means the world to me, and I can't imagine life without her.
Thursday, January 14, 2010
this is what happens when you shoot yourself in the foot
I have lost so many friends over the last five years that I realize how precious friendship can be. And I know right now that, while the feelings for Sarah are gone, a scar remains. Not a scar in my heart, nor in hers, but in our friendship. And I fear it will never be as it was. She told me, quite frankly, that until we move out, the dynamic will not change. We'll be stuck in that rut. And I don't want that to happen. I want the original dynamic to return. But I went and screwed things up, just like I always do. There are so many lessons I could learn from this, and none are optimistic. In the end, I fear, once May comes, when we go our separate ways, we will be friends no longer. She's going to be living with Amanda, and I'll see her there, of course. But I fear we won't spend time together anymore. I fear that we won't have the conversations we used to have. I fear that she will just be another friend that was lost. While most of my friendships have been lost due to me being back-stabbed, betrayed, or flat-out abandoned, this one would be one of those friendships that is lost due to my own foolishness. Oh, here's a good lesson learned: if you fall head-over-heels for a girl, and if you know you're not good enough for her, don't say shit, because there's never a happy ending.
For anyone who's confused, check out these older links regarding what happened in November:
shooting myself in the foot
here we go again
next step? who knows?
Wednesday, January 13, 2010
A Dream For Us, Revisions II
I'm going to turn it into a zombie book.
Why? Excellent question!
First, I enjoy writing about zombies. While most zombie books out there are "thrillers" in the sense that the bulk of the story is focused on survival, and includes a heavy amount of gore and firepower, I enjoy writing about zombies for different reasons. First, I simply enjoy it for the fun of it. It's exciting to write about life-and-death situations, and the possible scenarios within a zombie apocalypse are endless, if the mind is willing to tramp about such unknown territory. Second, I enjoy writing about it because of the theological and philosophical implications. Writing about a zombie apocalypse isn't just fun because of the action sequences; it's also fun thanks to the way I get to explore the evolution of theology and philosophy; it's also fun because theological and philosophical worldviews must be shattered and rebuilt. The theological and philosophical undercurrents of a zombie apocalypse are so vast that entire books have been written on the subject (one is sitting on my bedside table right now). Third, I enjoy writing about zombies because I get to explore how individuals and groups would react under pressure, disintegrating or strengthening; I get to explore the human psyche and its struggle to adapt, react, and re:adapt (kudos to Michael Scott for that one) amidst the trauma. And fourthly, I enjoy writing about a zombie apocalypse because it shatters everything we have ever known--civilization, morality, and truth are strained and even broken. In my last book, "Dwellers of the Night," I explored the theological ramifications from several different perspectives; there are the perspectives of "God Is Dead" to "God Has Caused This" to "God Is Love Amidst Pain & Suffering." Philosophical themes are explored, too: the nature of chance versus destiny; the nature of mankind, its good and its evil; the questioning of morality and the bases of it therein; the nature of love and romance; and lastly, construed throughout the entire work but brought to fantastic clarity in the last thirty pages, the nature of hope and hopelessness.
Secondly, to answer the original question, it enables me to develop the characters more fully. Character development is driven by external--and internal--circumstances. A zombie apocalypse makes it easy for this to happen. The external circumstance is the zombie apocalypse. The internal circumstance is the characters' responses to this. In my first zombie book, "36 Hours", written six years ago, I didn't understand character development. My latest zombie book, "Dwellers of the Night," is drenched with character development, primarily focused on the main character: there, the main character goes from being a loving, friendly man to a cold, calloused, bitter, heartless, and selfish creature who cares only about himself--yet underlying this cold heart is the flickering flame of a hope that refuses to extinguish, a hope that is futile and empty.
Thirdly, again to answer the original question, I have sold 37,000 copies of my previous two zombie works--"36 Hours" and "Dwellers of the Night"--and so I already have what could be called a "fan base" for the zombie genre. What's special about writing genre is that the readers of that genre tend to be loyal. While genre readers are much more critical of the genre than mainstream readers (many mainstream readers won't touch genre works, whereas many genre readers won't touch mainstream works), they will buy up all new publications or at least give them a read online to see if they're interested.
Fourthly, I can make it in a serial novel. A series of novellas--150 pages each--with twelve volumes. The entire volume would be called "The Procyon Strain", and it would cover the first twelve months of a zombie apocalypse. "Book One: A Dream For Us" will begin on July 31st and the last book, "Book Twelve: Sunset Royale" will end on July 31st of the next year. Each book will be ridiculously cheap, and I will get one to two dollars per copy sold; if readers get engrossed into the work, then they'll have no choice but to keep buying the new installments, resulting in me receiving anywhere from twelve to twenty-four dollars per entire volume sold.
And finally, a little inspiration for me:
Monday, January 11, 2010
missing coffee
the lehman house [36]
A Dream For Us, Revisions
I have been toying around with "A Dream For Us", and I think I'm going to take it in a direction I haven't yet considered. This requires reworking the 37 pages I've written so far, in particular doing something different with the journal entries--either making them dialogues with minor characters, which would open a whole new host of narrative possibilities, or re:framing the entire narrative construct in such a way that it all reads like some sort of journal entry--or, rather, a first-person memoir, which shows the steady progression of the main character's perception of reality regarding the nature of relationships, friendships, love, romance, and life and, yes, death. If I go this route, I will be incorporating all sorts of philosophical concepts as fate and destiny and the interplay between them. Of course, I would rather not make it about fate/destiny, because another book I'm working on--"the toothless kiss of skeletons"--has such meditations as the background of the story. Maybe I'll just scratch the whole fate/destiny thing and instead focus on the nature of relationships, the gritty truth of how they work and what they take, focusing upon the futility of romance. Hmmm... I am obviously hashing out my thoughts in a blog post.
Sunday, January 10, 2010
A Christian Approach to Homosexuality
Several weeks ago, a friend and I went to one of our favorite diners in Covington, The Anchor Grill. My friend had told me he wished to talk, and he said he would buy me dinner if I agreed, so of course I did. Before our food even arrived, he made his confession: he was gay. This confession came quite as a surprise, and I didn’t know what to say. He felt comfortable talking to me about this, and he said he had always known he was gay, and when he became a Christian, he expected God to make him straight. It hadn’t happened. He had really been struggling with this for his entire life, and he knew that going public with it would jeopardize his chances at being a minister. He would be kicked out of school and rejected by the Christian community. I sat there silently as tears filled his eyes, and I told him, “There is no sin in your attraction to other men.” Such a statement—that homosexuality is not a sin—came as quite a surprise to my friend, and I explained my point very carefully. The church, I fear, has a great misunderstanding regarding homosexuality, and its treatment of homosexuals—within and outside of the church—has been greatly and negatively affected by this misunderstanding. In the same way I spoke with my friend, I speak to you now.
I told my friend, “Homosexuality is not a sin. The sin condemned in the New Testament is homosexual activities—practiced by homosexuals OR heterosexuals.” I must define what I mean by homosexuality. The most basic definition of homosexuality is sexual attraction to members of the same sex. It is an issue, then, of one’s sexual orientation. The concept of a person having a sexual orientation is relatively new—its origin lies in the industrial revolution of Western Society. As to the cause of a person’s orientation—whether gay, straight, or bi—scientists and scholars in nearly every pertinent field disagree. However, there is agreement on one statement: that it is not a choice. The American Academy of Pediatrics states, “The current literature and most scholars in the field state that one’s sexual orientation is not a choice; that is, individuals do not choose to be homosexual or heterosexual.” The public’s conviction that homosexuality being a choice is founded not on any scientific or rational reasoning but upon a psychological one: firstly, it gives people who are not gay security from being gay; and secondly, it avoids the uncomfortable idea that heterosexuals could have been gay.
When it comes to the science behind sexual orientation, there are two main theories. The one most popular in the last few decades is that sexual orientation has its roots in biology: one’s sexual orientation is determined by a complex interplay of genetics and early uterine—in-the-womb—development.
The second most popular theory is that sexual orientation has its roots in a person’s early childhood development. Aristotle, St. Thomas Aquinas, and John Locke believed in what is today called tabula rasa, or the “blank slate” theory, that states that “who we are” is not pre-programmed but is, rather, the result of our experiences and perceptions molding and shaping us into who we are and who we are becoming and who we will be. According to this theory, homosexuality is influenced by the conditions of one’s upbringing and even—if not especially—by physical or sexual abuse in early childhood development.
The American Academy of Pediatrics states again, “The mechanisms for the development of a particular sexual orientation remain unclear… A variety of theories about the influences of sexual orientation have been proposed. Sexual orientation probably is not determined by any one factor but by a combination of genetic, hormonal, and environmental influences.” Thus we find that, in the end, the reason behind one’s sexual orientation is relatively unknown. However, as stated, scholars and scientists from every field agree on one point: it is not a choice. There is no recorded incident of a heterosexual person choosing to become homosexual, and vice versa; those who are gay did not choose to be gay, anymore than those who are straight have chosen to be straight. People do not choose to be sexually attracted to members of the same sex anymore than people choose to be attracted to members of the opposite sex.”
The question is begged: “If homosexuality is not a choice, then why does the New Testament condemn it as a sin?” The answer may surprise you: It doesn’t! Now before you label me a liberal, let me make it vibrantly clear that I am not one of those fellows who twist key scriptures to promote the gay lifestyle. I am in league with many conservative Christians who condemn this liberal twist, and I am also in league with many well-versed conservative scholars who will concede with the liberals on one point: “Homosexuality is not a sin.” What distinguishes me and my conservative colleagues from the liberals is that we acknowledge that the Bible does condemn homosexual behavior, and to twist the scriptures to promote homosexual behavior or to make homosexual behavior “okay” are ill-founded, illogical, and down-right wrong.
There are two primary New Testament texts dealing with homosexuality. The first is Romans 1.26-27. In this text, Paul is writing about the great escalating evils of humanity. It began with the creature dethroning the Creator, and following that the entire cosmic world was corrupted. Tossing out the truth of God led to an abandonment of conformity to God’s prescribed order of living. Homosexual lifestyles and activities serve as a poignant example of this: it is a way of living that goes against what God intended. It makes sense, in Paul’s Greco-Roman context, to leap straight into sexual sin to give an example of the wickedness of man. In pagan myths, the gods acted immorally, and their worshippers would end up acting like them. Idolatry leads to more sins, which Paul exemplifies by using homosexual activities: women with women and men with men, working that which is “unseemly.” The Greek word for “shameless acts” is askemosune, and it speaks of one’s nakedness and shame, and it is also a reference to a woman’s genitals. Paul is saying that God gave the people over to their idolatry, and their idolatry spilled out into other areas of their lives, including their sexuality, and their sexuality became shameful. God allowed sin to totally warp even the sexual identities of the people; mankind forsook idols, became enslaved to Sin, and then Sin drove mankind deeper and deeper into immorality, driving mankind forward under whips and chains; and yet mankind laughs and gloats and enjoys every minute of it, a sick cocktail of slavery and pleasure.
Despite the perceptions people have of the Greco-Roman world, not all pagans embraced homosexuality, and many philosophers opposed it as disgusting and “against nature”. While some pagans opposed homosexuality, the Jewish people violently condemned homosexuality. In the ancient Jewish document The Letter of Aristeus, homosexual behavior is viewed as equal in gravity and seriousness to the sins of extortion and murder. Philo, a Jewish philosopher from Alexandria, Egypt, believed homosexuality sat right next to bestiality in the level of degradation, and he condemned both active and passive partners, as well as pedastery, the ancient practice of men with boys.
Paul’s view is chiefly Jewish but yet slightly different. While Jewish attacks focused on homosexuality, Paul attacked homosexual activities, not homosexual desires (what we would call homosexual orientation). Paul is not writing about sexual orientation in these verses but about sexual behavior. Sexual orientation is not something that can be controlled. It is not a choice, and thus a person who is gay is not sinning in his or her homosexual desires. Paul doesn’t condemn the desire—or temptation—for same-sex activities but the activities themselves. In Romans 1.26-27, the degradation of man is epitomized not by homosexual attraction but by homosexual activities.
In 1 Corinthians 6.9, Paul gives what is called a “vice list” regarding heinous sins. The heinous sins include sexual immorality (which includes anything from basic lust to fornication), idolatry, adultery, and then he adds the two Greek words malakos and asthenokoites. English translations generally render this as “male prostitutes” or “homosexual offenders,” but the words Paul chooses are much more specific. Malakos literally means “soft one”, or the effeminate partner in the homosexual act; and asthenokoites literally means “one who coiters” males, referring to the active partner. Thus Paul is not attacking the homosexual desire but the manifestation of that desire in actual acts which are sinful.
Thus we find that the biblical testimony is that while a person may have desires for homosexual relations—and thus be identified as “gay” in our society—that person is not sinning if he or she remains celibate. In Genesis 4, God says to Cain, “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.” Homosexuals are presented with the same challenge: do what is right, and be accepted by God; do what is wrong, and sin is crouching at the door; sin desires to have the homosexual person, but the homosexual person must master it—not necessarily by “becoming straight” but by leading a godly life absent of homosexual activities. A homosexual Christians who leads a celibate life is more pleasing to God than a heterosexual who engages in premarital sexual relations. One’s sexual orientation does not make him or her a “sinner”: it’s one’s actions that determine that.
“How, then, should Christians relate to homosexuals?” There are two errors the church often makes towards Christians are gay. The first error is blind hatred, seen in the infamous Westboro Baptist Church, a church which pickets different locations with signs saying “GOD HATES FAGS” and “FAGS WILL BURN.” A second error, on the opposite side of the spectrum, is blind acceptance—accept homosexual Christians into the church no matter what. As we see in Paul’s letter to the Corinthians, Christians within the church must be held accountable for living godly lives, and when a Christian fails to do this and refuses to repent, that Christian is to be kicked out of the church gathering. An appropriate response involves loving and accepting Christians regardless of their sexual orientation, and holding Christians accountable for living godly lives.
The current state of the church—a mixture of homophobia and homo-hatred—disables gay Christians from entering into true and authentic community with the body of Christ. With such great animosity directed towards homosexuals, Christians who are gay cannot be open and honest, cannot be held accountable, without being condemned and rejected. This has led to the formation of what are called “Gay Churches,” mostly spread out along the West Coast. Many of these Gay Churches are quite liberal, wrongfully promoting the homosexual lifestyle; but there are others that acknowledge homosexual acts as sins, and gay Christians gather together to worship God, serve the community, and to hold one another accountable for living godly, celibate lives. These Christians are honoring God in their celibate lifestyles, and the division erected within the church between Straight & Gay due to society’s rejection of the homosexual is, I believe, an abomination. We must seek to love all Christians—regardless of their sexual orientation—and we must accept them and hold them accountable for living godly lives. As this church grows and expands, there will no doubt be men and women who deal with homosexuality who come to know Christ; and as a Christian community, it is our job not to condemn and judge but to nurture and encourage and hold them accountable.
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