Young, Restless and... Nietzschean?

Carl Trueman

Over at First Thoughts, Collin Garbarino offers some very perceptive comments on the Driscoll plagiarism affair.  He makes the point that such activity receives a failing grade at his university.  I would only add that at Westminster it also involves automatic suspension from the degree program followed by discussion with the powers that be about whether Christian ministry is really an option for the perpetrator.

One sentence in particular stands out: 'Ghostwriting is lying, and plagiarism is stealing, and there seems to be a lot of it going around.' No further comment is necessary, for that says it all.

For some time now I have been harping on and on about the corrupting effects of celebrity culture on conservative evangelicalism.  I think I was wrong: we are not dealing these days with mere celebrities; the ethical transgressions we are witnessing would indicate that we are actually dealing with a form of evangelical Nietzscheanism whereby the leaders of the movement are, to borrow a phrase, beyond good and evil. This should have been clear when Driscoll embraced T D Jakes as a brother.   Continue at Carl Trueman

Is John Piper Reformed?

This morning my friend Kevin DeYoung (listen to the Office Hours interview with Kevin here) makes some arguments in defense of a broader definition of the adjective Reformed. This question is at the heart of why the HB exists and and why I wrote Recovering the Reformed Confession. He raises the question whether John Piper is Reformed and answers in the affirmative. As folk often do, he begins with Piper’s self-identification as Reformed and his affirmation of the sovereignty of God. If self-identity is sufficient, then why did the Synod of Dort bother to meet and to eject the Remonstrants from their pulpits? After all, as Jackson notes in the combox of Kevin’s post, Arminius self-identified as Reformed. Indeed, as I noted in the previous post, he died a minister in good standing in the Reformed churches, yet we don’t consider him Reformed. Is that narrow-minded of us? I don’t think so.  Continue at Heidelblog

Why (Some) Reformed People Are Such Jerks?

About as soon as I left my evangelical (Southern Baptist) congregation and started associating with Reformed folk, I began to hear this question. I remember taking someone to a Reformed congregation and afterward she was in tears. Why? In part, she said, because she had never met such a cold congregation. Over the years I’ve fielded this question repeatedly, and it came up again recently. My (partial) answer is complex, so this post is a little long.

 

We need to challenge the premise of the question. Sometimes the question assumes a model of niceness and/or sweetness that may or may not have anything to do with the biblical doctrine of charity. In some cases we’re dealing with assumptions rooted in culture rather than Scripture. E.g., When we lived in England, we found that folk never asked us about our health. It’s considered rude. The day we left England, however, as soon as we got on the plane, we were pelted with questions by an American woman who was just being polite. What was rude in England was polite in Dallas. Was she nice or not? It depends upon where one lives.

There can be different congregational cultures. Will the members “be there” when you are ill or in serious need? Perhaps that’s a better test? Are there rude broadly evangelical congregations? I guess so. Are there friendly Reformed congregations? Absolutely! There can be a real cultural shock, however, when one from a “happy-clappy” evangelical culture attends a more serious Reformed service. That can take some adjustment. The values are different. The orientation is different. In any case, there is a culture shift involved. Are the people in France more or less rude than the people in England? Who can say? They’re different cultures.    Continue at Scott Clark

Why Envy Is a Danger for the YRR

And behold, I saw a white horse. Its rider’s name was Success, and Envy followed him.

Envy is a movement killer. And if you ask me, it is probably the fundamental danger facing the modest movement called Young, Restless Reformed (YRR) in the years ahead. Envy is a movement-killing sin precisely because it combines such deadly opposites. Envy is a gaping maw, a roaring lion seeking to devour, the relentless ache of the shriveled heart. At the same time, envy is a chameleon, masquerading as the smooth flattery of imitation one minute and righteous indignation at injustice the next.

God Multiplies a Movement

 

If you listen to the Old, Settled Reformed talk, they’ll tell you that 30 years ago, there was no Reformed “movement” to speak of. Sure, there were Reformed churches that preached the whole counsel of the sovereign God who saves helpless sinners with unfathomable grace. But there was no larger “movement” of God-centered theology and worship and preaching.

I’m told that in the late 1980s, there were only a handful of Reformed conferences nationwide. Now you can forego church altogether and just attend Reformed conferences year round (I exaggerate, but only a little). Now there are multiple organizations dedicated to planting biblically-rooted, Christ-exalting, sovereign-grace-proclaiming churches in America and around the world.   Continue at Joe Rigney

Young, Restless, and Reformed — Five Years Later

Five years ago this month journalist Collin Hansen published his first book: Young, Restless, Reformed: A Journalist’s Journey with the New Calvinists (Crossway, 2008). True to its title, the book is a travelogue of Collin’s journey across the country documenting a surging movement called New Calvinism by some, and Young, Restless and Reformed (YRR) by others, a title he coined himself. Collin’s hunches about the new movement were confirmed in 2009 when Time Magazine named “New Calvinism” as one of its “10 Ideas Changing the World Right Now.”

But it’s been five years since the release of his book, and YRR has undergone quite a lot of change in those years. What have been the biggest changes and the biggest surprises? Where is the movement now? And what dangers lie ahead?

We put Collin Hansen on the line to ask him those questions and more. He lives in Birmingham and serves as the editorial director for The Gospel Coalition. In the midst of preparing for the TGC National Conference in Orlando this month, he took time for this 30-minute interview.

To listen to our conversation, subscribe to the Authors on the Line podcast in iTunes here. Download the mp3 here (21.9 MB). Or listen from the resource page through the following link:

Young, Restless, and Reformed Five Years Later: An Interview with Collin Hansen (30 Minutes)   HT: Desiring God

Once More: Reformed and Charismatic?

Our friends at DGM have done it again. This time it’s a lecture by Tope Koleoso that has folks discussing the question of the relations between the charismatic movement(s) and Reformed theology, piety, and practice.

Tom Chantry, a Particular Baptist friend, has replied to this specific video. This topic was covered on the HB in 2008 in response to an essay by Calvin College prof Jamie Smith and in 2009 in response to a query from HB reader Nick. There’s no need to repeat those posts here but I want to say a couple of things:

There is an objective definition of the adjective “Reformed.” Words mean things and the adjective “Reformed” signifies “that theology, piety, and practice derived from Scripture and confessed by the Reformed churches in their ecclesiastical catechisms and confessions.”

Objection: But the meaning of words change. The word “nice” used to mean “stupid” but that’s not how we used it any more.

Answer: I understand that the meanings of words change but there is a difference between the natural evolution of the meaning of a word and theft. When a word has been in continuous usage by an identifiable society of people, and when the meaning and intention behind the word has remained constant, the sense of the word cannot suddenly be said to have “changed” when another group simply lays hold of the word by force and re-defines it.  Continue at R. Scott Clark

See also: Why Reformed Pastors Need Not Be Charismatic – Part 3

The Confessional Reformed View of the Lord’s Day

A thoughtful piece by William Evans posted on the Aquila Report got me thinking today. The post is entitled, “Why I am (sort of) a Sabbatarian.” It is worth reading. Evans is a Presbyterian, and his frame of reference is the Westminster Confession. Mine is quite different, and reading Evans’s piece helped me to appreciate what I regard as one of the great strengths of the Reformed tradition in which I was reared.

I grew up in a “Dutch” Reformed community. What that meant was that virtually all of the people in my church and school were of Dutch background, just about everyone in the church over 55 had come from the Netherlands, and all the people that I knew who were Dutch were Christians. My interaction with neighbors who were not Dutch taught me that people who are not Dutch were probably not Christians, and at best they might be nominally Catholic.

My father, the pastor of our local Christian Reformed (later United Reformed) Church, raised us with an excellent balance of warm piety, Kuyperian vision, and Reformed theology, always reminding us to examine whatever we do, no matter how traditional, from the perspective of Scripture. He worked hard – I think – to communicate to us the freedom and beauty of the Christian life, framing all rules and practices in those terms.

Like most of my Reformed friends, my family refrained from unnecessary work on the Lord’s Day. That was the day on which as kids we could do whatever we wanted – outside of the times we had to be in church – but we did not have to do our homework. We would regularly get to have friends over, or go out to play soccer with a group of friends and neighbors at the local park.   Continue at Matthew Tuininga

Rome Sweet Home?

In recent years, a trickle of members — even ministers — in confessional Reformed and Presbyterian as well as Lutheran churches have converted to Roman Catholicism. Graduates of solid seminaries, they nevertheless wrestled with the Reformation for a while only to conclude that Rome is “home.” Reviewing recently the testimonies on a parachurch website that seeks to draw evangelicals and confessional Protestants to Rome, the recurring response of fellow travelers was “welcome home.”

Having engaged recently in conversations with two friends who have been drawn to Rome, I have wrestled myself with the question, Why? What’s up?

I know there are some who have a superficial knowledge of (and concern for) theological issues. They may be attracted to the cultural resources: a long and deeply thought-out moral theology that at least in its official positions is pro-life in a fuller sense than single-issue politics. They’re tired of bandwagons and bellicose leaders who appoint themselves spokespersons for the whole church. Thoughtful, if untheological, many younger Christians are drawn to the more mature character of Roman Catholic reflection on these issues. With cultural refinement and upward mobility, the evangelical churches of their youth can seem, well, tacky or at least shallow in comparison with the tradition in which Dante, Michelangelo, and Raphael were shaped.

But why would people who seriously embraced Reformation theology be drawn to Rome? It’s uncharitable and unwise to presume to know all of the factors in any case, much less to make that a rule for all the others. However, I have a few speculations.  Continue at Michael Horton

The Nameless One

Over the last few months, I have been asked in numerous contexts what I think about the young, restless and reformed (YRR) movement(s) described in Collin Hansen's book of the same name.  I did do a quasi -review of this book some time ago, in which I argued that the existence of the movement seemed to indicate that all the hype surrounding the emergent business was probably overwrought and that there was no need for complete panic in Reformed circles.
 
In retrospect, however, there are a number of things which should give some cause for critical reflection on this new interest in Reformed theology.  Let me preface this by saying that the more people reading the Bible, the better, as far as I am concerned; the more people going to church and hearing the gospel preached, the more we should all be rejoicing; and the more people studying the writings of  Calvin, Owen and company, the happier we should all be.  Only the modern day equivalents of the Scottish Moderates of the eighteenth and nineteenth centuries would grumble and complain that more people are spending more time hearing more sermons, reading more scripture and studying more classic Christian literature.  But just because a movement has good effects does not mean that we should be blind to its shortcomings and potential pitfalls.

One striking and worrying aspect of the movement is how personality oriented it is.  It is identified with certain big names, rather than creeds, confessions, denominations, or even local congregations.    Such has always been the way with Christianity to some extent.  Luther was a hero, both in his own time and for subsequent generations, and he is hardly alone.  The names of Owen, Edwards, and Spurgeon, to list but three, also have great cachet; and, if we are honest, there are things which we all find in their writing which are scarcely unique to them but which we are inclined to take more seriously because it is these men who wrote the words on the page.  Continue at Carl Trueman

The Church in Rome

Rome, caput mundi: A PROJECT FOR ROME, A VISION FOR ITALY
 

After visiting my friend Leonardo De Chirico in Rome, I couldn’t stop telling people about the multiple ways in which God is working through him and the church he serves—cultivating a city-wide church planting initiative, caring for refugees, and offering a compelling example of warm-hearted gospel service. I asked Leo if he would provide an overview of the ministry, which he has done in the following. When you think of Rome, please pray for the De Chirico’s.

Rome is known as Caput Mundi (Capital of the world), la Città Eterna (The Eternal City), Limen Apostolorum (Threshold of the Apostles), the city of the seven hills or simply l’Urbe (The City). Ancient Rome was a major center of Western civilization, and Rome is still the seat of the Roman Catholic Church which controls the Vatican City as its sovereign territory, an enclave of Rome.

Today, Rome is modern and cosmopolitan with more than 2.7 million residents. The metropolitan area has a population of about 4 million. It is the third most-visited tourist destination in the EU and a city of cultural and political importance. It hosts the head offices of the vast majority of the major Italian companies, as well as the headquarters of three of the world’s 100 largest companies. 

Tourism is inevitably one of Rome’s chief industries, with numerous notable museums. Rome is also the hub of the Italian film industry, thanks to the Cinecittà studios. The city is also a center for banking as well as electronics and aerospace industries. Numerous international headquarters, university campuses, government ministries, conference centers, sports venues and museums are located in Rome’s principal business districts.  Keep Reading >>>

See Also: The Vatican’s Current Flight with Evangelicals

Confessions of a Reformed Baptist Plodder

Many years ago, an article was put into my hands, at just the right time, in just the right place in my life, which has impacted me for many years.  Most Christians can testify of a time they heard an old truth as if they heard it for the first time.  These are truths that become part of us and stay with us through good times and the seemingly difficult ones.

In December of 1983, Maurice Roberts wrote an article in the Banner of Truth magazine entitled, “On the Excellence of Plodding.”  My own church can testify to the fact that I have used that phrase dozens and dozens of times since.  I was starting my second year as an elder in a reforming Baptist Church.  My co-elder and I were doing our best to bring Biblical truth to a church that had strong Fundamentalist roots.  As I said, we were trying, but we ourselves were still learning.  As we were trying to better understand the reformed faith ourselves, we were leading, but admittedly did not fully know where we were going.

While in this process of reform, we saw many more individuals leave through the back door than were coming through the front.  By the time reform had come to our church in 1985 (yes, always reforming, but we finally were settled on the 1689) we had seen our attendance go from an average of 120 to about 50.  This decline came about generally by a couple of families leaving together and inevitably in a few months a couple more leaving.  These were often discouraging times.  Some new folks would come, but then even many of these new folks would leave.  We never had a mass exodus, but it seemed no family was ever content to leave without taking someone with them, with the exception of those moving out of the area.  Other circumstances would eventually leave me as the sole elder in 1989, with an average attendance of about 40.  Keep Reading >>>

Whither YRR?

Tis the end of the year, the time to reflect on what has been and what may be. For several months I’ve been pondering a post on this thing that’s been called Young, Restless, and Reformed. What’s good? What’s bad? What needs to be celebrated? What needs to addressed?

For starters, it may be time to retire the name. As you may know, “Young, Restless, Reformed” was the title Collin Hansen gave to his Christianity Today article on the first Together for the Gospel conference in 2006. Subsequently, Collin penned a fine book with the same title. I stole the title for my blog (because “DeYoung” fit so nicely into his phrase). To this day I meet people who swear that I wrote the book Young, Restless, and Reformed. Even when I promise them I didn’t, they insist that I must have. Sorry Collin.

I think the phrase was quite clever. It had alliteration. It played off of pop culture (The Young and the Restless). And it captured a mood: young Christians eager to embrace this new found wonder of deep theology about a big, sovereign God. But, over time, people have wondered whether the young are getting older, whether the restless should settle down, and whether Calvinist soteriology is the same as Reformed. So the name doesn’t work for everyone.  Keep Reading >>>

See also: The New Calvinism Considered

The Coming Catholic Ad Blitz

It is coming. Among the largest religious media blitzes in U.S. history---scheduled to air more than 400 times during a three-week run---these commercials will depict humanity's experience of hopelessness before presenting redemption in Jesus Christ as the answer. Millions will view them on major television networks from December 16 through January 8. The program is called Catholics Come Home.

The primary audience---men and women who grew up Catholic, and are now inactive or "lapsed"---is 27.5 million strong, according to the Pew Forum. They constitute roughly 10 percent of the U.S. population, making them the second-largest religious demographic in America behind Roman Catholics at 77.7 million and ahead of the Southern Baptist Convention (at 16 million plus). These former Catholics are among your church's elders, nursery workers, and often compose a sizable portion of your congregation.

The Message of Catholics Come Home

If you have watched one of the commercials or visited the website, you were probably impressed by the "evangelical" tone. It is unmistakably warm and inviting with a refreshingly clear focus on the person of Jesus. These programs are the fruit of the Second Vatican Council's vision for mobilizing the laity for outreach (see the encyclical, Evangelii Nuntiandi, by Pope Paul VI), along with recent statements such as John Paul II's Redemptoris missio and the current agency dedicated to evangelism.  Keep Reading >>>

Columns from Tabletalk Magazine, December 2011

The December edition of Tabletalk is out. This month’s issue examines the brokenness afflicting all households and seeks to offer hope amid the turmoil through the gospel of Jesus Christ. It aims to provide wise biblical direction for all readers as we seek to live out the gospel in caring daily for our own families and other families around us. Contributors include R.C. Sproul, John Piper, Scott Anderson, John Starke, Anthony Carter, Burk Parsons, and R.C. Sproul Jr.

We do not post all of the feature articles or the daily devotionals from the issue, so you’ll have to subscribe to get those. But for now, here are links to a few select columns and articles from this month:

• “Hope for the Broken” by Burk Parsons
• “Divorce” by R.C. Sproul
• “Holy People Are Happy People” by John Starke

Read it all HERE

Christians and Alcohol

The relationship of Christians to alcohol is one of those perennial issues. It has often been the source of heated disagreement and even separation. It is a particularly important topic in the United States, but, since much of the rest of the world is culturally downstream from the U.S., it effects every Christian to some degree. Today I want to discuss the issue of alcohol, or at least one component of it. (Parenthetically, many Americans may not know this, but alcohol is a non-issue for Christians in many other parts of the world.)

A Personal Perspective

For reasons that I will explain in a moment, I believe it would be useful to begin with a personal perspective. I was raised in a Christian home and I was raised around alcohol. While my parents (Christians, both) never drank to the point of drunkenness, or even close to it, there was often wine or beer in our home. My parents never hid this from us and they were never ashamed of enjoying a drink. When we were children and asked if we could have a sip of beer or wine, my parents would allow us (and enjoy our disgusted reaction to it). By the time I was a teen, alcohol had been thoroughly demystified.

There is another pertinent detail. A relative I love was an alcoholic and I saw, up close and personal, the danger excess could bring. The demystication of alcohol along with witnessing the effect of drunkenness left me with no desire to get drunk. I have never been drunk and have never even gotten close.  Keep Reading >>>

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Keep Reforming

I’m grateful for the widespread response this series of blogposts has generated, including all the feedback we have received from people who disagree about certain points. Yes, a few vocal critics have replied with mocking or misrepresentation, as if to illustrate the validity of some of my central concerns. But most of the response we have received (including a lot of the dissent) encourages me—because it comes from young people who seem genuinely thoughtful about the dangers I have tried to highlight, and I trust they are genuinely committed to cultivating a thoroughly biblical worldview.

That being said, I’d like to give a final word of encouragement to my Young, Restless, Reformed friends: Keep reforming.

Semper reformanda (“always reforming”) is one of the enduring slogans often associated with the Protestant Reformation. The origins of the phrase are murky and probably date from the late 1600s. But the kernel of the idea is true enough: Until we are glorified—until we are fully, finally, perfectly conformed to the exact likeness of Christ—we as saints individually, and the whole church collectively, must always be reforming.

The idea is not that we should change for the sake of change. You can be sure that whoever first penned that slogan was not urging Christians to stay abreast of every wind of earthly fashion in order to suit someone’s shallow notion of “relevance.” Nor does the principle of semper reformanda require us to rewrite our doctrinal standards every generation in order to keep in step with the constantly-changing dogmas of human philosophy.   Keep Reading...

Settle Down - Don’t Lose Your Passion and Energy; Take Charge of It

The “restless” aspect of the Young, Restless, Reformed movement is something of a mixed blessing. Restlessness per se is is of course no great virtue. But the energy, intensity, drive, and passion that underlie the restless tendencies of our young adult years are wonderful assets that hold great potential for good. They can be—and should be—harnessed and put to work for Christ’s kingdom.

As a matter of fact, a lively enthusiasm for spiritual things is one of the best features of the YRR movement, and it is precisely what the church of Christ needs after a few generations of increasing indifference about sound biblical doctrine.

Apathy is malignant. It breeds lukewarmness, which is more despised by our Lord than either complete coldness or fiery fanaticism (Revelation 3:16).

So I’m grateful for the keen interest the YRR movement has shown in gospel-centered doctrine and preaching. I understand the value of the energy and enthusiasm young adults seem to bring to every conference and each conversation I have with them.

My encouragement to them is this: Don’t squander your youthful vigor on mere restlessness. Apply yourself to humble service for the cause of Christ within the context of the church. Remember that “whoever would be great among you must be your servant, and whoever would be first among you must be slave of all” (Mark 10:43-44).

Meanwhile here are three crucial biblical virtues to cultivate. These will keep us from becoming unsettled and restless:

Steadfastness
One mark of spiritual health and stamina that gets far too little notice these days is steadfastness. Stability. Constancy. Firmness of heart.

Those are qualities Scripture repeatedly and emphatically commends. The righteous person “is like a tree planted,” while the wicked “are like chaff that the wind drives away” (Psalm 1:3-4).
  
Paul told the restless Corinthians, “Be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58). In Colossians 1:23, he encourages believers to “continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard.” Firmness of faith is a grossly undervalued quality (Colossians 2:5; 3:14).     Continue Reading...

Reformed and Charismatic?

Thanks for the healthy debate and interaction on the previous post. Obviously, those who believe that miraculous prophecy continues after the apostolic age should not be lumped together with radical movements like the New Apostolic Reformation.  Nevertheless, it does provide an occasion to think carefully about the compatibility of Reformation theology with Charismatic emphases.  This is especially the case when there have been renewed calls for a “Reformed Charismatic” synthesis in our own circles.

I’ve never been willing to die on the hill of cessationism: that is, the belief that the miraculous gifts such as prophecy, healing, and tongues have ceased.  I’m still not.  Nevertheless, I am convinced that this position is neither exegetically sound nor historically compatible with Reformed theology. Furthermore, the surprisingly widespread popularity of more radical views of ongoing sign-gifts, coupled with political ambition, pushes me into the unpleasant position of challenging the views even of far sounder brothers with whom I agree on so many important points.

As a Charismatic Calvinist, Wayne Grudem has been used by God to bring the doctrines of grace to many who would likely not have encountered these truths otherwise.  I have immense respect for his clear defense of many cardinal doctrines of Christianity.  At the same time, the Calvinism-Charismatic bridge goes in both directions and his view of continuing prophecy has contributed to a curious hybrid that in my view cannot survive in the long run.  Reformed theology is a system—not one imposed on Scripture, but one that arises from the self-consistent Word of God.    Keep Reading...

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Beer, Bohemianism, and True Christian Liberty

If everything you know about Christian living came from blogs and websites in the young-and-restless district of the Reformed community, you might have the impression that beer is the principal symbol of Christian liberty.

For some who self-identify as "Young, Restless, and Reformed," it seems beer is a more popular topic for study and discussion than the doctrine of predestination.

They devote whole websites to the celebration of brewed beverages. They earnestly assure one another "that most good theological discussion has historically been done in pubs and drinking places." They therefore love to meet for "open dialog on faith and culture" wherever beer is served—or better yet, right at the brewery. The connoisseurs among them serve their own brands and even offer lessons in how to make home brew.

It's clear that beer-loving passion is a prominent badge of identity for many in the YRR movement. Apparently beer is also an essential element in the missional strategy. Mixing booze with ministry is often touted as a necessary means of penetrating western youth culture, and conversely, abstinence is deemed a "sin" to be repented of.

After all, in a culture where cool is everything, what could be a better lubricant for one's testimony than a frosty pint?

Of course, beer is by no means the only token of cultural savvy frequently associated with young-and-restless religion. All kinds of activities deemed vices by mothers everywhere have been adopted as badges of Calvinist identity and thus "redeemed": tobacco, tattoos, gambling, mixed martial arts, profane language, and lots of explicit talk about sex.    Keep Reading...

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The Marks of Immaturity, and How to Keep Growing

Editor’s Note: This post is adapted from Reckless Faith (Wheaton: Crossway, 1994, pp. 63-66). As you read, think about the fact that these words were written 17 years ago. For many of you YRR folks, John was writing to your parents! The immaturity and lack of discernment that marked your parents’ generation explains much of what we’re living with today. On this, I think we are agreed: The YRR generation simply cannot follow the same course. So, listen to what your parents ignored, and together, let’s get this ship heading in the right direction.

Selfishness is one telltale sign of immaturity. Babies are completely self-centered.

They scream if they don't get what they want when they want it. All they are aware of are their own needs and desires. They never say thanks for anything. They can't help others; they can't give anything. They can only receive.

And certainly there's nothing wrong with that when it occurs in the natural stage of infancy. But to see a child whose development is arrested so that he never gets beyond that stage of helpless selfishness—that is a tragedy.

And that is exactly the spiritual state of multitudes in the church today. They are utterly preoccupied with self. They want their own problems solved and their own comfort elevated. Their spiritual development is arrested, and they remain in a perpetual state of selfish helplessness. It is evidence of a tragic abnormality. Read the rest HERE