Hanoi Rocks' early records and electrifying live shows saw them tipped for superstardom, but fate dealt them a catastrophic blow

After the first day of middle school, John’s son, Jordan, arrived home with a new toy: a school-issued iPad. Of course, it wasn’t given as a toy. It was given as an educational tool, but to your average 12-year-old who’s never owned a smartphone or an Apple product—well, it’s cool. Curious about what Jordan could access on the device, John took the iPad to his room. He knew the district promised to filter explicit content, but he also knew it was his parental responsibility to ensure his son wasn’t traipsing about with a pornography portal. Within three minutes, John accessed pornography. He was shaken. But he assumed the best: Jordan’s iPad must be malfunctioning. So John returned it to the school and the filter was reinstalled. But the filter still didn’t block pornography. It turns out it wasn’t malfunctioning. For at least the last year, the school’s filter hadn’t been able to block a significant amount of illicit material. And the district knew it. But they chose not to inform parents. Instead, they dealt with it on a case-by-case basis. The taxpayer-funded district was happy to allow children to stumble onto pornography until their parents found out—if their parents found out. This isn’t fiction (although I changed the identifying details), and it’s not an uncommon story. It can happen in your city. It probably already has. So if you haven’t thoroughly tested your child’s school-provided device, drop this article and do so immediately. As a pastor, parent, and taxpaying citizen, I want Christians to recognize what’s happening in school classrooms. I also want you to have credible, secular research to share with school administrations—for the sake of your children and your neighbor’s children (Mark 12:30–31). This act of courageous truth-telling may well be one of the most important acts of love our generation will undertake. Bad News: Big Tech Is Probably Influencing Your District’s Decision Makers Starting in the early to mid-2010s, Big Tech companies like Apple and Google began to distribute their devices cheaply to schools in a bid to get children hooked on their products young—like tobacco companies of yore—and collect their data to sell them ads. It’s hard for perennially underfunded schools to resist free money and products. Add to that the average American’s unwavering faith in technological progress, and you’ve got a wicked cocktail. Perhaps that explains why our educational landscape underwent an unprecedented technological revolution in a single decade with almost no research or analysis. I experienced this as a board member of my daughter’s Christian school. We were offered tens of thousands of dollars in grants to pay for one-to-one devices in our classrooms. Saying no felt like stealing something from students. It felt like resisting progress. But we said no anyway, because our pressing question wasn’t “How can we restructure our curriculum around new technology?” but “What technologies are best suited to serve our educational mission?” Technology wasn’t our master; it was the servant. And there wasn’t enough research to prove it was a good servant. Most districts are taking a different tack. They’ve doubled down on a dangerous bet: techno-optimism will pay off. They’ve created entire departments to manage classroom technology and keep technology in classrooms. These are the district-level decision makers whose careers require the existence of one-to-one devices. That puts concerned parents and wary teachers at a disadvantage because, as Upton Sinclair once wrote, “It is difficult to get a man to understand something when his salary depends on his not understanding it.” If research shows their technology harms students (more on that later), will district-level administrators turn back the techno-tide? Even if it means losing their jobs? I’m not optimistic. Parents will have to apply pressure, and Christians should lead the way with gentleness. Evidence: Technology Harms Our Children’s Mental Health Jonathan Haidt’s The Anxious Generation shows a causal link between social media; school-provided technology and smartphone adoption (or what he calls a “phone-based childhood”); and rapidly rising rates of teenage loneliness, social disorders, anxiety, depression, and body dysmorphia. But teenagers don’t need Haidt’s book to see the problem. A recent Pew study found that 44 percent of teenagers believe it is harder to be a teen today than 20 years ago. Their number one explanation? Technology. Ironically, those parents who claim it’s easier to be a teen today believe this is the case because of technology. Our children know they need less technology—even as they’re addicted to it—but adults inside schools don’t see it and are requiring them to use screens more. Evidence: Screen-Based Learning Can Impair Education Jessica Grose, writing for The New York Times, explains, “There’s little or no evidence that the [screen-based educational] products actually work.” That simple fact should be enough to make us question why schools deploy tremendous resources toward devices and device management. As an Associated Press analysis of public education documents concluded, “Many of the largest school systems spent tens of millions of dollars in pandemic money on software and services from tech companies, including licenses for apps, games, and tutoring websites. Schools, however, have little or no evidence the programs helped students.” But recent research reported in MIT Technology Review suggested in-class devices aren’t merely neutral: they’re holding students back. This may be because children learn significantly more using paper than screens. New research suggests the national reading comprehension average dropped by four points among 13-year-olds not because of COVID-19 but because of screens. Researchers found that when students read text on paper, deeper reading was easier; when they read on screens, “shallow reading was observed.” All this fits with a broader trend in educational research: technology is useful when training students in rote, constrained skills (like multiplication tables and phonetics) but relatively useless when developing complex, unconstrained skills. This is even true of the most popular education apps, which researchers at Penn State, Harvard and Boston College, and the University of Crete have all described as low quality described as “low quality.”  Unfortunately, many media personnel in schools will trot out the few positive studies about tech in classrooms as justification for their policies. This is misleading, because most studies argue the good is limited and show negative correlations between learning and tech. So it’s important to gently push back and share some meta-analyses that give the full picture. Evidence: School Technology Distracts from Education Sometimes the distractions are social. Haidt shows that students ably work around school filtering systems to use devices for bullying. But the problem is often far more innocent: screens are just distracting. A recent Programme for International Student Assessment study found that two-thirds of American students report being distracted by digital devices in their mathematics lessons, and 54 percent report being distracted by others’ devices. Educators see firsthand how scattered the attention of their students is, and this is why many are sounding the alarm. Even students are admitting to parents that they’re watching YouTube—including videos with tremendous violence and softcore pornography—instead of paying attention in class. According to The New York Times, students and parents are crying out for help. But these cries often fall on deaf ears. I’ve heard of district administrators who reply that YouTube is necessary for the educational journey. The truth is the opposite: one study on the educational uses of YouTube found that only the most educationally motivated students benefited from the platform. Indeed, for most students, any and all smart devices in the classroom hamper their educational journey. One Rutgers researcher found that students lose “anywhere between a half and whole letter grade if they are allowed to consult their phones in class.” Evidence: School Technology Harms Needy Children the Most There’s a reason many elite private schools are removing technology: they can afford the resources they need. But in lower-income schools, devices often become a form of classroom management and seem to be increasing the educational divide between the wealthy and the poor. The negative effects of screens are also more pronounced in children from broken families. Despite increased diagnoses of ADHD, few people discuss how school-provided screens not only exacerbate ADHD’s challenges but may even worsen or cause symptoms. If Jesus’s mission was to “set the oppressed free” (Luke 4:18, NIV), we too can care about oppression in the large and small places where we find it, including the effects of technology on the poor and needy (Matt. 25:40). Evidence: Filtering Systems Constantly Break and Fail Always remember this: Despite your school’s most sincere efforts, updates break filters. And kids are smart. When Apple or Google updates their devices, filters fail. Kids know this, even if parents don’t. Even when filters function (and given the story about John and Jordan, I use “function” loosely), there are easy workarounds. The internet is chock-full of guides for students wanting to jailbreak their devices. Even if your child chooses not to break the rules, her “filtered” device will still show her YouTube ads and banner ads littered with softcore-pornographic and highly suggestive material. Of course, it’s a parent’s responsibility to talk to his or her children about pornography and disciple them. But part of a parent’s discipleship might entail limiting device access until children are prepared to handle the temptation. Many schools aren’t giving parents that option. Instead, administrators are telling parents to deal with the problem the school’s device created at home. This not only ignores the fact that parents cannot monitor their children at school (or other children, who may share pornography) but also minimizes pornography’s tremendous damage. It’s not a small deal. Research shows that early access to pornography is “connected to negative developmental outcomes, including a greater acceptance of sexual harassment, sexual activity at an early age, acceptance of negative attitudes to women, unrealistic expectations, skewed attitudes of gender roles, greater levels of body dissatisfaction, rape myths (responsibility for sexual assault to a female victim), and sexual aggression.” The simple truth is that once a school gives children devices with access to pornography, they’ve given them a destructive drug. Good News: Parents Are Pushing Back, and You Can Too The tide is turning. This summer, the U.S. surgeon general called for social media to carry a warning label. Haidt’s book helped elevate the problem into popular consciousness. But it’s not enough. Institutions must be reformed, and reformation almost always requires both external pressure (parents) and internal pressure (educators and administrators). I’ve seen this locally: since the advent of one-to-one devices, there has been a quiet, respectful, but bold group of Christian parents, educators, and administrators resisting district-level adoption of technology. They’ve made slow, halting progress over the years, and they’ve discovered that as they add more voices, their influence increases. District officials can no longer ignore their concerns. The Spirit has uniquely equipped and empowered believers to combat unjust systems with love, mercy, kindness, and grace—precisely the character required to make lasting institutional change. So this isn’t the time for cowardice. It’s the time for Christian parents to push back against educational excesses, fight for higher digital security, and seek to reduce screen use in class. If possible, they should push schools to follow UNESCO’s advice and ban smartphones. If that’s not possible, they should argue for screen limits in high school and the removal of one-to-one devices in middle and elementary schools (where such devices are, according to research, most educationally harmful). What we cannot do is sit by passively and hope that kindness (without speech) will win the cause. The truth is that most districts want to educate and care for children. They want to do what’s right. But the financial pressure from tech companies is heavy, and internal incentives to preserve a district’s vocational media apparatus are strong. What districts need are parents, teachers, and principals willing to present the evidence in a way that respects the dignity of all involved parties. Together we must heed Jeremiah’s command to “seek the welfare of the city” where God has sent us by following the research and encouraging schools to stay focused on their core educational mission—not digital distractions (Jer. 29:7).

On My Shelf helps you get to know various writers through a behind-the-scenes glimpse into their lives as readers. I asked Kevin Vanhoozer—research professor of systematic theology at Trinity Evangelical Divinity School and author or editor of several books, including Mere Christian Hermeneutics: Transfiguring What It Means to Read the Bible Theologically—about what’s on his bedside table, his favorite fiction, the books he regularly revisits, and more. What’s on your nightstand right now? The list would be different if my nightstand were in my office—or the basement. At bedtime, I read novels only. Two I finished are still there, waiting for relocation. Niall Williams’s This Is Happiness takes place in a perpetually damp Irish village among villagers awaiting the installation of electricity while basking in a rare stretch of fair weather: “While in Faha the dictionary of rain ran to many volumes, it was quickly apparent that for sunshine there was only a single phrase: it was roasting.” Such is the backdrop of this tender story about lost love and growing up. The writing was excellent: I was transported into village culture and experienced the texture of a different place and time. It’s hard to believe Williams wrote it in the 21st century, for it reads like a classic, wise beyond its years. Azareen Van der Viet Oloomi’s Call Me Zebra couldn’t be more different (call it “This Is Unhappiness”). It’s the story of a girl who flees Iran only to become a wandering exile, the last of a family line whose triple-A seal (Anarchists-Atheists-Autodidacts) is tattooed on her forearm. It’s a literate, intelligent, and painful first-person account of what it’s like to be “gored by history” and inhabit a world that has become “merely an unknown landscape where [one’s] heart can lean on nothing.” The narrator survives only to leave testimony to “the pile of ruins that is humanity.” After finishing the book, I wanted to return to Faha—constant rain notwithstanding. I try to read one contemporary work of fiction for every old one in order to stay culturally literate. Tommy Orange’s There There follows 12 characters from different Native American communities, all on pilgrimage to the Big Oakland Powwow. This book too takes me out of my familiar world and “admits me to experiences other than my own” (C. S. Lewis, An Experiment in Criticism). I’m reading it because it’s my daughter Emma’s choice for our biannual family book discussion. Louise Penny’s All the Devils Are Here is next in line. It’s the 16th in a series featuring Chief Inspector Armand Gamache and set in Three Pines, a hard-to-find village in Quebec. I enjoy these books because of their intricate plots and insights into French Canadian culture. And because Gamache always gets his man, I always get closure—a rarity in postmodern fiction. I should also mention my morning-stand downstairs, where I start the day with a brief orientation session (some call it a “devotional”) during which I remember who I am before God. I typically use one of the Upper Room books compiled by Reuben Job and Norman Shawchuck (e.g., A Guide to Prayer for All Who Walk with God). They’re a good combination of Scripture (daily Bible readings) and tradition (reading from Christian classics). Another book that helps keep things in perspective is Stephen Jenkinson’s Die Wise: A Manifesto for Sanity and Soul. It’s never too early to hone one’s ars moriendi. What are your favorite fiction books? I’m partial to 19th-century British novels, when the genre was in peak form: everything from the social satire and compact prose of Jane Austen to the tragic and melancholic stories of Thomas Hardy. A perennial favorite is Charles Dickens’s A Christmas Carol. It performs that rare feat of narrating something like a conversion in a psychologically plausible way—if one grants the existence of the ghosts of Christmas past, present, and future, that is. As a college and seminary student, I used to give public readings of the Carol, in Victorian garb, using the same version that Dickens himself did in his acclaimed performances. George Eliot’s Middlemarch is another favorite (my daughter Mary’s middle name is “Dorothea,” after the heroine). One of its indelible characters, Casaubon, a scholar who dedicates himself to an ambitious, unrealistic, and ultimately unfeasible project, is a useful cautionary figure for me as I continue to work on my three-volume systematic theology. Henry James was a master craftsman of novels. Many of his books (e.g., The Portrait of a Lady, The Ambassadors) include keen observations of the class and cultural differences that distinguish Americans and Europeans. As someone who lived for 12 years in the United Kingdom, I admire his powers of observation. His later works The Golden Bowl and The Wings of the Dove are remarkable less for what happens than for the way the little that happens is observed. Martha Nussbaum’s collection of essays on philosophy and literature, Love’s Knowledge, highlights the epistemological significance of James’s “finely aware and richly responsible” powers of perception, and of the linguistic and literary forms he uses to communicate his experience. James and Nussbaum have led me to ponder the significance of a systematic theology’s literary form. I also like to read James’s friend and frequent traveling companion Edith Wharton. My wife and I recently visited her house in Lenox, Massachusetts, “The Mount,” only to discover more titles of which we were previously unaware. Marilynne Robinson’s novel Gilead is another favorite. It joins the ranks of books featuring pastors (for a complete list, see Leland Ryken, Philip Ryken, and Todd Wilson, Pastors in the Classics: Timeless Lessons on Life and Ministry from World Literature). I’ve read it twice with seminary student formation groups. It’s salutary to begin one’s ministry by reading a story about a seasoned pastor looking back on a lifetime of pastoral work. Let me conclude by listing a number of books that helped me make peace with the Midwest soil in which I find myself a transplant: Willa Cather, O Pioneers!; William Maxwell, They Came like Swallows; William Kent Krueger, This Tender Land; Wallace Stegner, Angle of Repose; Kent Haruf, Plainsong. What biographies or autobiographies have most influenced you and why? Augustine’s Confessions and C. S. Lewis’s Surprised by Joy get top billing on my list of autobiographies (Peter Brown’s Augustine of Hippo and Humphrey Carpenter’s The Inklings provide good supplementary biographical information). As a doctoral student at Cambridge University, I was invited to give one of eight University Lectures (after the esteemed church historian Henry Chadwick!) commemorating the 1,600th anniversary of Augustine’s conversion. I was working on the hermeneutic philosophy of Paul Ricoeur (1913–2005) and therefore titled my talk “How Do I Tell My Story? Augustine’s Confessions and Narrative Theology.” I’m intrigued by the way Augustine tells his life story in biblical terms. I’ve often returned to the Confessions thanks to its connection with diverse theological topics, including the nature of time and the interpretation of Genesis 1. I’m a longtime enthusiast of Lewis’s fiction and nonfiction. Half my living-room bookcase is devoted to primary and secondary sources. What fascinates me in his autobiography is not only the way he came to faith but, equally important, the way he came to relate reason and imagination. There are lessons there for the systematic theologian. Now I’m reading Roger Steer’s Basic Christian: The Inside Story of John Stott. Stott and J. I. Packer, the greatest British evangelical theologians of the Greatest Generation, serve as role models. Reading about them encourages me to keep going—and to cultivate the scholarly and saintly virtues that made them who they were. What are some books you regularly reread and why? I keep John Webster’s essay collections (The Domain of the Word, God Without Measure, Confessing God) close to hand. They’re jewels: finely chiseled examples of thinking theologically about everything, not least theology itself and the theological interpretation of Scripture. Next to Webster are Calvin’s Institutes, handy to have around when I ask myself WWCS (What Would Calvin Say?). Robert Gundry’s Commentary on the New Testament is similarly within reach so I can always hear what Bob, my mentor since college, says about a particular New Testament text. I regularly reread Lewis’s collection of essays on theology and ethics, God in the Dock, for several reasons: first, they’re wonderful examples of how to bring Christian thinking to bear on contemporary issues; second, his analyses of modernity—or postmodernity, as in “Bulverism”—are still valuable; third, they challenge me to improve my writing; fourth, they help me think straight. The Art of Living in Season: A Year of Reflections for Everyday Saints is another book I read regularly, not just because my wife, Sylvie, is the author but because it’s written to be read regularly. It’s about living through the church year, seasons of nature, and seasons of life as everyday saints and Christ followers. It helps me view my every location—wherever I happen to be in space and time—as a place where I can welcome Christ the King and offer him the gift of everything I say, do, and am. The book also features color illustrations of Sylvie’s botanical art, evidence of her own attention to the place where God has planted her. What books have most profoundly shaped how you serve and lead others for the sake of the gospel? I’ve already listed several influential books by Augustine, Calvin, Lewis, Webster, and evangelical stalwarts like Stott and Packer. All of them have shaped in one way or another how I do and teach theology. To this list let me add one more: John Frame. His Doctrine of the Word of God is a great example of how Frame manages to be faithful to Scripture (biblicist), theocentric in his theology (Reformed), and inventive in his pedagogy (creative)—the complete triperspectival theologian. “What does it mean to be biblical?” has been my life question. Two books that have shaped how I approach it are David Kelsey’s The Uses of Scripture in Recent Theology and Bernard Ramm’s Special Revelation and the Word of God. Kelsey posed the problem; Ramm indicated a promising way forward, calling for renewed attention to language philosophy and communication studies, a call that led me to explore speech act theory. Is it acceptable to mention my own Drama of Doctrine? Writing it altered the way I think about, and teach, doctrine and theology. In response to the all-too-common objections that theology is unbiblical and impractical, I’ve come to see doctrine as both thoroughly biblical and practical. It’s an aid to understanding the drama of redemption of which we’re a part and instruction to disciples on how fittingly to play their parts, improvising in canonically responsible and contextually relevant ways. What’s one book you wish every pastor would read? Tough question. May I recommend two? First, Packer’s Knowing God, preferably the edition that includes my foreword, “Knowing Packer.” Packer saw himself as a catechist. Pastors may be more than catechists, but not less. They should evidence, as Packer did, the Puritans’ gift of keeping head and heart equally ultimate. The second book I’d recommend is Oliver O’Donovan’s Begotten or Made?, a masterclass that draws on something ancient (the Nicene Creed) to address something present and perennial: what it means to be a person and what kind of technological interventions we may or may not pursue when struggling with complex issues concerning life’s beginning and end. What are you learning about life and following Jesus? I’m learning that studying theology is a way of attending to God and all things in relation to God and, as such, a means of sanctification. I’m learning that praying is harder than reading, listening to God harder than writing about him. I’m learning I need to be more intentional about hearkening to God’s voice and attending to Christ’s life in me. When I was 17, Bob Gundry encouraged me to read James Stewart’s A Man in Christ: The Vital Elements of St. Paul’s Religion. I did, but I’m still learning how deep are our riches “in Christ.” Sometimes I fear I’ve only scratched the surface. Finally, I’m learning the art of living in season and the blessing implied by the benediction (originally from Richard Halverson) our pastor regularly bestows: “Wherever you are, God has put you there. Christ who lives in you has something he wants to do through you where you are.” I believe; help my unbelief!

The apostle Paul tells Christians to submit to their governing authorities—but are there exceptions? And what does that submission look like? In this episode of You’re Not Crazy, Ray Ortlund and Sam Allberry dig into these questions and more, considering God’s providence, the government’s function, what characterizes Christian dissent, and how we can prepare our hearts for election season. Recommended resource: You’re Not Crazy: Gospel Sanity for Weary Churches by Ray Ortlund and Sam Allberry (Crossway)

You would think that an actor who rose to fame (and enjoyed all the riches) after a major hit television show or movie might remember everything about their experiences on set. But surprisingly, that’s not the case! Acting is a brutal job, with lots of auditions and rejections and plenty of downtime and self-doubt. But […] The post 10 Actors Who Totally Forgot Their Most Iconic Roles appeared first on Listverse.

We’re living in a world where technology isn’t just changing—it’s evolving faster than most of us can keep up with. Every day brings something new: a gadget, a system, a whole way of thinking that promises to make life easier. But beneath the surface of these innovations, there’s an undercurrent of unease. It’s not just […] The post 10 Technology Shifts That Are Making People Uneasy appeared first on Listverse.

A nurse allegedly murdered by her Oregon neighbor just two weeks after getting married had plans to move out to be with her long-distance husband in Washington state, her family shared.  Police recovered…

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