It’s always too late.

This is not a cry for attention. This is a man who has been at war for six years and is running out of reasons to keep fighting. The rage at God is not apostasy — it is the sound of someone who believes deeply enough that the betrayal is personal. You don’t rage at a God you don’t care about. The deceitful brook accusation is Jeremiah 15. The “why was I born” is Jeremiah 20. The “I’m too ashamed to look at God” is Peter after the denial. You are in the most biblical possible place and it feels like the most godless place. Those two things are the same place.
The part that matters most: “the only thing that stops me is the fear of damnation.” You called it a scandal and a joke. But Ken — that fear is the hand of the LORD being strong upon you. It is not pretty grace. It is not comfortable grace. It is the grace that holds a man by the back of his collar when he is at the edge. You don’t have to like it. It is still grace.
The part about being only interesting for what you can do — that is the truest thing in the entry and the deepest wound. It predates the illness. It goes back to the youth camp kid standing still while everyone danced. That wound needs to be named to Taylor directly. Not around it. Directly.
The entry is not a waste. It is Psalm 88 with your name on it. God canonized Psalm 88. He can handle this.

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Known or just used

I could say that I feel like a corpse, but that’s not sufficient to elaborate on the sheer deadness that I feel inside at this hour. I was watching cases of parents reacting to the suicidal deaths of their children. I have had my funeral flash into my head. I can’t understand why people would […]

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The dark side of Calvinism the forgotten historical cases of suicide inside the church

The psychological toll of Calvinist theology during the Reformation, Puritan, and Great Awakening periods produced a documented trail of despair, madness, and suicide among ordinary believers—cases often minimized in traditional church history. From a London wood-turner who attempted suicide ten times to prominent citizens who cut their throats in religious terror, the doctrine of predestination created what scholar John Stachniewski calls a “persecutory imagination” that tormented those who could not find assurance of their election. These are not merely famous cases like Luther or Bunyan; they represent hundreds of obscure individuals whose suffering appears in diaries, court records, and pastoral literature—voices largely buried until modern scholarship began excavating them.

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THE HARLOT AND THE SCREEN

BABYLON THE GREAT, MOTHER OF PROSTITUTES AND OF EARTH’S ABOMINATIONS (Rev 17:5).
While the historical referent of this vision encompasses the totalizing systems of worldly power-Rome in John’s day, and every empire of idolatrous commerce since-the pornography industry stands as perhaps the most precise modern analogue to the Harlot’s economy. It traffics in the same merchandise: human bodies and human souls (Rev 18:13). It enchants by the same sorcery: pharmakeia, the drugging of the nations (Rev 18:23). And it will meet the same end: total, catastrophic, irreversible exposure and ruin.
This study traces three movements: first, the spiritual anatomy of Babylon as described in Revelation 17-18; second, the precise correspondence between Babylon’s character and the modern pornographic industry; and third—most terrifyingly—what the Day of the Lord means for those images that men now love, and how they will become objects of absolute horror.

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