Acfyouth

Two penguins, all alone

I put up drawings yesterday at Explodingdog.com

Piled Higher & Deeper by Jorge Cham		www.phdcomics.com
title: "A Guide to Academic Relationships" - originally published 11/4/2013 For the latest news in PHD Comics, CLICK HERE!

Piled Higher & Deeper by Jorge Cham		www.phdcomics.com
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Will Rodgers

It’s National College Application Week! Go Get Schooled.

Piled Higher & Deeper by Jorge Cham		www.phdcomics.com
title: "Peak Panic" - originally published 11/1/2013 For the latest news in PHD Comics, CLICK HERE!

Norman Rockwell was horrified when a fellow illustrator suggested that their craft was a way to just make a living—"You do your job, you get your check, and nobody thinks it's art." He replied, "Oh no no no. How can you say that? No man with a conscience can just bat out illustrations. He's got to put all of his talent, all of his feelings into them."

Illustrators are image-makers. Their craft employs the imagination to create the visual equivalent of a verbal idea. When illustrators pick up their markers and draw "good" pictures, they bear the image of God as Creator. I recently corresponded with Amanda Geisinger, an Emmy Award-winning illustrator and interactive designer, currently on staff at Nickelodeon in New York City. We talked about how illustrations were a part of her journey from atheism to Christianity and about how her faith intersects with her work.

When did you first become interested in illustration and design?

I seem to have come pre-programmed with a super strong appetite for creating, which is odd, given that I was born blind. Fortunately, with time and a slew of surgeries, I gradually gained enough eyesight that my lifelong dream of becoming a visually impaired visual artist wasn't so absurd. I marched merrily off to college to study design, the major I had declared to my parents in kindergarten.

How were illustrations a part of your coming to faith?

When I graduated from art school, I fell into editing and production design for Nickelodeon Magazine's comic books. I knew very little about comics going in, and yet I was given the amazing opportunity to be involved in every step of the comic creation process with some of the best artists and editors in the field. The work I was seeing happen on a daily basis was so extraordinary (and so novel an art form to me) that I couldn't help but to start experimenting on my own with my newfound knowledge.

It just so happened that at the time I was exploring something else for the first time—Christianity. As an angry atheist who grew up completely outside the church, I was encountering an overwhelming amount of information that was super weird, generally incomprehensible, and extremely frustrating. Without realizing what was happening, I started processing this new world, in part, through my comics.

My distaste for this God-I-wasn't-sure-existed was pretty evident in those early wanderings. He showed up on the scene as a sullen, angry looking cloud who perpetually glared out of his furrowed brow with a frown (although I did give him the benefit of occasionally having a sense of humor).

They're not comics in the traditional sense, in that they usually aren't trying to be funny or clever. I was mostly interested in the process of creating my own highly efficient, clear visual language. The first drawings were just responses to things I encountered in church. I was also doing a ton of reading and note taking at the time. I kept a list of things that weren't necessarily compelling arguments for the existence of a God, but were things that I felt were not being successfully refuted by my compadres on Team Atheism. I started to accompany those with drawings, too.

Eventually, though, Cloud-God and Nail-Holes-in-His-Hands-Jesus were not necessarily appealing, but there were enough of these notes that I was ready to concede that the logical bet was that it was more likely than not that Jesus had literally risen from the dead. Sitting at home one night with that little notebook, I made the decision to switch cosmic teams.

Not much later Nickelodeon "exited the print industry," and our entire department was laid off. And as I left the world of print and comics at Nick Magazine for the world of interactive design at Nick Digital, and put away the notebook and picked up the Bible, I put the cap on my markers for a while. I'd occasionally draw, but for the most part I had lost interest in the visual processing.

But because I think visually rather than in words, these little pieces were actually pretty helpful in enhancing my comprehension and retention of what I was encountering. However, it wasn't me who noticed this. I was seeing a counselor at the time, and she asked me if I might meditate on Psalm 139 in pictures. I agreed to try.

It was here that cartoon Amanda appeared on the scene. For the first time, I was starting to explore what it meant for me to have a relationship with this character I was trying to understand.

I drew every verse, multiple times and ways, trying to understand every possible way each one could be represented visually.

The exercise helped me understand, spend time with, and think out the implications of what I was reading as I wandered through more of the Bible. I didn't realize it at the time, but I can see now that the more than 420 drawings helped me to document the progression of my conception of God's character. As you follow cartoon Amanda through her adventures, you can see God's character softening. You can see cloud-god start to act more like the real God.

Three years in, cloud-god finally cracked his first smile.

Jesus started showing up more, and he got a smile, too.

Gradually, cloud-god's fierce brow started to soften. And then he became empathetic. He delighted in me. He grieved with me. And I guess it was not really cloud-god that was softening.

So essentially, I found illustrations to be a language that helped me explore the claims of Christianity, and then the character of God, the practice of prayer, and the discipline of meditation. It helped me not only with my comprehension, but also my affections. I don't know if I will always find it this useful, but for now I'm keeping my markers handy.

Did your work (or how you approach your work) change after you became a Christian? If so, how?

Losing my dream job shortly after I became a Christian was a hard-and-fast lesson about attaching my hopes to my career instead of Christ. But shortly thereafter I landed my present gig, which I'm pretty sure is as close to an ideal work environment as you can get. I respect and enjoy all my colleagues (the combination of talent and character on our team is somehow extraordinary), our department takes seriously the issue of work-life balance (very rare for New York City), and, because we make stuff for kids, the integrity level of the content we produce is generally pretty high. I haven't encountered many situations where my ideals blatantly clash with what is happening in front of me.

The dangers of being too proud of your skill seem pretty obvious to a lot of people, but one of the less obvious temptations I see in the field of design, which I really fell into hard in art school, is pride in your formally cultivated taste. In order to refine my visual discernment skills and help me understand the rules behind what makes things aesthetically pleasing, I was taught how to recognize, diagnose, and fix bad design. As a highly analytical person, I easily got caught in an incessantly critical visual mindset that I somewhere along the way lost the capacity to shut down. But, unexpectedly, I also completely lost my ability to enjoy things that actually were beautiful. Also, when you've got a huge gap between your taste and your skill (which I don't think is uncommon) and excessive confidence in your taste, you tend to be devastated by all of the work you do because it never lives up. It took realizing that I had turned into something of a pride-monster and a pretty long time of deliberately choosing to focus on beauty rather than blemishes to get me some of my interest in art-seeing and art-making back and beat down some of the snobbery I was unaware I was mired in.

Can you tell me about the app for which you won an Emmy?

Our app, which won the Emmy for outstanding creative achievement in interactive media: user experience and visual design, was a huge undertaking. It has original short form content, games, blogs, polls, interactive elements, original animation, and all sorts of other content that is refreshed on a daily basis. It took more than two years and a large team of people to build. I was fortunate to get to be involved in the initial phases; I helped do a bunch of the first style guides (which evolved dramatically), and, like everyone else on our team, have worked pretty extensively on a whole ton of different aspects of it since. We are still engaged in the daily content updates now.

What's it like to win an Emmy?

Winning an Emmy, for me, was pretty weird. Fun-weird, but still weird. It's one of those things that I never actually imagined intersecting with my experience when I trotted off to be a graphic designer. My favorite part, I think, was that my art director got to go to the ceremony in Los Angeles. I admire her so much, and it was super cool to get to see her go get our statue. It was also pretty fun for all of us to take selfies with it in the office the next day.

I don't know if this is a rule for every designer, or it's just me that happens to think this way, but it's hard to draw too much of your significance from your awards. Because we produce tangible things where our skill, or lack thereof, is pretty obviously displayed, designers tend to judge other designers primarily on the quality of the actual work that they produce. It's, therefore, much easier to get your identity caught up in what your work actually looks like rather than what awards you've won for it.

I still think it's pretty neat though.

Beware of the Black Cat

Explodingdog at The Daily Dot

Thom Rainer: Though I have attempted to name the stages in the past, I offer in this article the “why” behind each stage. Year 1: Honeymoon. Both pastor and church have a blank slate and they enter the relationship hoping and believing the best about each other. Perhaps the pastor was weary of his previous pastorate, [Read More...]

Piled Higher & Deeper by Jorge Cham		www.phdcomics.com
title: "Believe it or Don't!" - originally published 10/18/2013 For the latest news in PHD Comics, CLICK HERE!

Piled Higher & Deeper by Jorge Cham		www.phdcomics.com
title: "Time" - originally published 10/21/2013 For the latest news in PHD Comics, CLICK HERE!

Ken Schenck offers a really interesting essay at academia.edu: 

Matt Rogers is the teaching pastor at The Church at Cherrydale in Greenville, SC. His church has developed an interesting way to help their people read and understand Scripture within their small groups. I asked Matt if he would share about their tool and how it lines up with their discipleship objectives.

There is often a vast disconnect between the awareness of the need for disciple-making and practical tools that actually aid in this work. Three factors are essential: Scripture, relationships, and time. Discipleship happens when the life-changing truth of Scripture is infused into genuine relationships over an extended period of time.

Our desire was to create a simple, reproducible strategy that would facilitate this process. This led us to develop a simply strategy for small clusters (2-3 people) to meet together regularly and talk about the Scriptures and apply them to their lives.

The seven arrows of Bible reading were an attempt at developing a tool for proper hermeneutics to power these relationships. We did not want our people to simply talk about the Bible. We wanted them to understand the Bible and know how to apply it to their lives. Each cluster would read a predetermined passage of Scripture and discuss it using these seven arrows.

The goal was for the clusters to start by summarizing the main point of the passage as succinctly as possible, ideally in one sentence.

Next, the clusters sought to discern authorial intent for the passage by asking what it meant to its original audience. Since a text of Scripture can never mean what it never meant, it is necessary to begin by discerning what the text meant. Often this may require the clusters to consult other study tools or cross-reference other Biblical texts to arrive at the meaning of the text.

Thirdly, we asked what the text tells us about the nature and character of God and specifically His work through the person and work of Jesus Christ.

Fourthly, the text was analyzed to see what it tells us about humanity. Bryan Chappell refers to this as the “fallen condition focus” of the text. What does the text reveal about sin and mankind’s need for the gospel?

Then we moved the clusters to application. Since we had now rooted the clusters in the meaning of the text, they were now positioned to rightly apply it’s meaning to their lives.

From there we wanted our clusters to apply the Scripture to their relationships with others. Ideally, they would discuss how the text shaped both how they related to other believers and how they lived on mission in the world.

Finally, the clusters rooted their prayers in the Scriptures. Hopefully, the previous six arrows kindled the flames of passionate prayer in the lives of the clusters – both for their own sanctification and for their mission to the lost.

With these model, we touched on three important areas for discipleship:

• Scripture - Disciple-making was rooted in a rightful understanding of Scripture and not in simply doing life together, unpacking another sermon, or dependance on classroom instruction.
• Simplicity – Disciple-making was simple enough for everyone to get involved. All believers could take these principles, a Bible, and a relationship with a young Christian and get to work.
• Stickiness – Disciple-making through understanding and applying Scripture was etched in the minds of our young church. They could use these same arrows to not only guide their cluster discussions, but also their personal Bible Study, small group leadership, and comprehension of sermons.

To further encourage and aid our people, we gave them bookmarks with the seven arrows on them. These arrows have proven to be a unique tool in our disciple-making toolbox that the Lord is using to call and build faithful and fruitful followers of Jesus.

As a curriculum editor, author and blogger, I often get asked by friends and coworkers for books and resources that can help them improve their writing and editing skills. Here’s what I usually tell them:

Write better by writing.

The first thing you can do to better your writing skills would be to simply write – repeatedly. Write, edit and continue to do so even when you do not feel like it.

Write better by reading.

The second bit of advice I would give is to read well and read often. You will improve when you surround yourself with good books.

Write better by training.

There are dozens of practical books to help you improve your skills. I recommend the four below. Over the years, I’ve found I keep going back to them for assistance.

Words Fail Me:
What Everyone Who Writes Should Know about Writing
Patricia T. O’Conner

This little book on writing never fails to reenergize my devotion to the craft. Since receiving it as a gift in 2001, I read it at least once a year.

Many books on writing can become tedious and even boring. Going through style suggestions and a list of grammar rules can overwhelm and discourage even the most passionate writer.

O’Conner’s winsome work gives both positive and negative examples of the discussion topics and brings joy to the process.

Writing Tools:
50 Essential Strategies for Every Writer
Roy Peter Clark

While Clark’s work is not as much fun as Words Fail Me, it still a great resource. This is the kind of book you will want to work through slowly, perhaps one chapter a day for a couple months. To fly through it misses the point. It’s designed to help you get better at the craft by improving one strategy at a time.

Writing Tools seeks to provide you with the tools you need, ranging from the simplest to the most complex, to help you become a better writer. Clark provides a workshop to help you incorporate the lessons taught in each chapter.

How to Write A Sentence:
And How to Read One
Stanley Fish

To put it simply, this is a book that ignites your love for words. Fish is good at drawing out the beauty of the written word, showing you what works and why.

In reviewing Fish’s book for TGC, English professor Louis Markos said Fish is someone who “really believes that all of us can learn to write good sentences.” Markos wrote,

“By eschewing both charts and technical language in favor of a strictly narrative approach, Fish opens up for the common reader the beauty and wonder of that tight little microcosm we call the sentence.”

Style:
Toward Clarity and Grace
Joseph M. Williams

While this book applies more to academic writing, I still find it helpful for anyone who wants to write better. Williams’ goal is to encourage writers to be more clear in their presentations of ideas. What writer doesn’t benefit from help in this area?

In a previous post, I drew out four lessons from Style:

“Williams wants to see academic writing that is clear and elegant, where the style serves to enhance the presentation instead of distract from it. ‘Whatever else a well-educated person can do,’ he writes, ‘that person should be able to write clearly and to understand what it means to do that.’”

Have you read any of these? How did they help you? Are there any other books or resources that you would recommend to someone wishing to improve their writing?

I am working on lectures for my spring course called “Teaching Doctrine in the Church.” One of the first issues I will have to engage in is explaining why we teach doctrine at all. Isn’t doctrine for theologians? Isn’t doctrine an imposition on the text? Isn’t doctrine the work of mortals, while Scripture is the work of God?

I think most evangelical Christians (especially in independent churches) believe that Christian growth and vitality should be nurtured by Scripture and spiritual disciples (prayer, fellowship, maybe service). But doctrine? That is just sort of heady-stuff for curious intellectuals.

In many ways, this is a misunderstanding of Sola Scriptura, which is why I agree with Clayton Croy that it is better termed “Prima Scriptura” – not only Scripture, but Scripture as of central or primary concern in the discernment of truth and the will of God.

So, how do you explain the need for theological development and reflection for everyday Christians? How do you articulate the relationship between Scripture and theology, text and tradition?

A handful of resources that I want to mention.

Gary Parrett and J.I. Packer, Grounded in the Gospel: Building Believers the Old-Fashioned Way (Baker, 2010). This is a winsome invitation from two evangelicals to re-claim catechesis for the evangelical tradition.

Edith Humphrey, Scripture and Tradition: What the Bible Really Says (Baker, 2013). A short exploration of this issue with a desire to show that “tradition” is not a dirty word in Scripture’s conception, despite the wider assumptions to the contrary.

Angus Paddison, Scripture: A Very Theological Proposal (Continuum, 2009). See below.

N.T. Wright, How God Became King: The Forgotten Story of the Gospels (HarperOne, 2012). Obviously this book is about the Gospels, but Wright spends quite a lot of time trying to work out the reason why we have come to forget the story of the Gospels (because of our filtering the Gospels too rigidly through the lens of the creeds), and how we can see the Gospels and creeds (both of which are important) in their proper relationship.

Markus Bockmuehl and Alan Torrance, eds. Scripture’s Doctrine and Theology’s Bible: How the New Testament Shapes Christian Dogmatics (Baker, 2008). A collection of academic  essays on the relationship between Scripture and theology.

Luke Timothy Johnson, The Creed: What Christians Believe and Why It Matters (2004). This will be one of the textbooks for the course. I thorough reflection on what “creed” does for the Church.

Robert Jenson, Canon and Creed (WJK, 2010). Few people have worked as productively in this arena as Jenson.

I want to dwell on Paddison’s work. He notes that Calvin himself fell under attack for using theological concepts not found in Scripture such as “persons” and “Trinity.” This was Calvin’s response

[if] they call a foreign word one that cannot be shown to stand syllable by syllable in Scripture, they are indeed imposing upon us an unjust law which condemns all interpretation not patched together out of the fabric of Scripture…[i]f anyone, then, finds fault with the novelty of words does he not deserve to be judged as bearing the light of truth unworthily, since he is finding fault with what renders the truth plain and clear. (Institutes, I.xiii.3, p. 124)

Here are some further reflections from Paddison:

…doctrine is not an imposition upon the texts but a leading out from the texts. Or better, it is a leading out that is always ready and able to turn back to the texts themselves. For, in regard to the Gospels, doctrine is not an improvement upon the narratives themselves, but it is only an attempt to turn our attention to the one who is spoken of. The testing ground for doctrine — talk about God dispossessed by its object of enquiry — is not the academic conference circuit but the church’s reading and proclamation of Scripture. Theology, insofar as it is nourished by attention to Scripture, turns to Scripture not once, as though ‘juicing an orange’ [quoting W.T. Dickens], but again and again….[T]he purpose of Scripture is not to lead us to doctrine as if it was there that our task was finished, but the purpose of Scripture, of which doctrine is an auxiliary, is to lead us to Christ. (p. 67)

This is a good place to start. Another helpful word comes from Packer in his book Taking God Seriously: Vital Things We Need to Know.

Who needs doctrine? Everybody needs doctrine if he or she is ever to know God…Doctrine is the map that guides us on our cross-country journeying through the thousand-odd pages of the Bible, on the one hand, and the complexities of godly living, on the other. Doctrine is the spectacles through which we discern the stepping-stones across the rapids and through the swamps that keep our feet on the path of life. Doctrine, indeed, is the surgical cure for the natural spiritual blindness that otherwise makes it impossible for us to find where the path of life begins. Doctrine is the data about the Lord Jesus Christ that makes faith in him possible. And then doctrine becomes, so to speak, the cookbook for life, giving the correct recipe for each venture in belief and behavior. (see Kindle!)

One of the most enjoyable aspects of speaking to different groups on the reliability of the New Testament is the Q&A time. It is an exciting (and risky) affair because you never know what you are going to get. Then again, sometimes you do know what you are going to get. Over the years, one question has been asked more than all others combined: "What are the best books to read on the authority of the Bible?"

Due to the popularity of that question, I have compiled an annotated list of the 10 best books on this topic. It goes without saying that such a list is highly selective (and debatable). So many good books deserve to be included. But my list is guided by these main criteria: (a) books that focus on the theological side of biblical authority and not as much on the historical evidences for the Bible's history (though some overlap is inevitable); (b) books that are "modern," meaning they have been written sometime between the Reformation and the present (otherwise, many patristic works would make the list); and (c) books that are rigorously orthodox (Karl Barth's Dogmatics is not on the list despite the fact that it has been influential on the modern church's view of Scripture).

With these criteria in mind, let's take a look at the top 10:

10. D. A. Carson and John Woodbridge, eds., Scripture and Truth (Baker, 1983); idem, Hermeneutics, Authority, and Canon (Zondervan, 1986).

Even though this first entry technically includes two books, I am regarding them together since the same authors edited both of them. I appreciate that these books gather together some of the best evangelical scholars who cover a wide variety of contemporary issues related to biblical authority. There are essays from theological, philosophical, historical, hermeneutical, and exegetical perspectives. Although some of the essays need to be updated (some are 30 years old), they constitute an indispensable treasure trove of material on the authority of the Bible.

9. Herman Bavinck, Reformed Dogmatics: Prolegomena (vol. 1): Part IV: Revelation (Baker Academic, 2003).

I don't prefer to use systematic theologies in this list, but Bavinck's work is too important to pass up. Bavinck originally published his Gereformeerde Dogmatiek from 1895 to 1901, and we are blessed to have it translated into English. It provides the quintessential introduction to a Reformed view of Revelation and Scripture, and one can hear echoes of Bavinck for generations to come in major scholars such as Geerhardus Vos, Cornelius Van Til, Herman Ridderbos, and Louis Berkhof. If you find these Dutch theologians difficult to understand then go back and read the one on whose shoulders they are standing: Bavinck.

8. E. J. Young, Thy Word Is Truth (Banner of Truth, 1963).

Young was a vigorous defender of the authority of Scripture, and this book embodies the ethos of his scholarship. It focuses primarily on the extent of inspiration (against those who try to limit it), and the doctrine of inerrancy (against those who suggest the Bible makes mistakes). This book lays out the foundational truths about the authority of the Bible in a clear and compelling manner. Young even covers a number of alleged contradictions and offers helpful solutions. All pastors should read this book.

7. Ned Stonehouse and Paul Woolley, eds., The Infallible Word: A Symposium by the Members of the Faculty of Westminster Theological Seminary (P&R, 1946).

This fine collection of essays by the faculty of Westminster is too frequently overlooked. With articles from Murray, Young, Stonehouse, and Van Til, and a foreword from D. Martyn Lloyd-Jones, it is difficult to know how it has been forgotten. The most important article is the first, by John Murray, where he lays out the self-attesting nature of Scripture and the internal testimony of the Holy Spirit that helps God's people identify Scripture. In a world where most defend the authority of Scripture purely on the basis of historical evidence, Murray brings a refreshing and welcome perspective. Our doctrine of Scripture needs to include serious reflection on the issue of Scripture's self-authentication, and this volume is the place to start.

6. J.I. Packer, 'Fundamentalism' and the Word of God (Eerdmans, 1958).

This little book is one of my all-time favorites. It is small, but it packs a punch. The book is written in the context of the early 20th-century controversies over "fundamentalism" and whether we can (or should) still embrace traditional beliefs about the authority of the Bible. Carefully, patiently, and methodically, Packer walks through all the key issues related to these debates and impressively defends the traditional view. This is a great book to give to a fellow Christian struggling with these issues.

5. William Whitaker, Disputations on Holy Scripture (Soli Deo Gloria, 2000).

Don't let the date of this book fool you. Whitaker lived from 1547 to 1595, during the height of the Protestant Reformation, and dedicated the book to William Cecil, chancellor of Cambridge University. This book is a masterful defense of the Protestant view of the Bible. Whitaker spends considerable time defending the self-authenticating nature of Scripture and contrasts it effectively with the Roman Catholic approach. This book is also overlooked in many discussions and deserves a much wider reading. Thanks to Soli Deo Gloria publishers, we don't have to try to read it in Latin.

4. John Owen, The Divine Original: Authority, Self-Evidencing Light, and Power of the Scriptures, vol. 16 of Owen's Collected Works (Banner of Truth, 1988).

Moving forward one century from Whitaker, Owen provides one of the finest articulations of the Reformed doctrine of Scripture from the Puritan era. He too focuses on the self-authenticating nature of Scripture and the role of the Holy Spirit, contrasting it with alternative models, particular Roman Catholic. This is vintage Owen: thorough, meticulous, verbose, and utterly profound. Be warned: this is no light beach reading. It is a heavy slog to get through anything Owen writes. But the reward is worth it.

3. Meredith Kline, The Structure of Biblical Authority (1971).

Kline is one of the most original Christian thinkers in the last century, and this book is no exception. He approaches the issue of biblical authority from a distinctive angle, namely the covenantal structure of the Old Testament. Kline argues that the idea of an authoritative text derives directly from God's covenant-making activities. You can't understand the authority of the Bible if you don't understand the nature of the covenant. This is a no-frills book (I still have my original copy from when I had Kline as a professor; pea-green cover and all), but it is truly ground-breaking.

2. John Frame, The Doctrine of the Word of God (P&R, 2010).

If you are looking for a comprehensive, profound, and utterly biblical treatment of the authority of Scripture from a Reformed perspective, then this is the book. This is the fourth installment in Frame's series, A Theology of Lordship, but is really the most foundational volume (although The Doctrine of the Knowledge of God is right up there). There is hardly an issue Frame doesn't cover, or a question he doesn't answer. And his answers are so clear and balanced that it makes you wonder why you ever had that question in the first place. No one is better than Frame at making complex ideas simple (some scholars seem to have the opposite gift). This book is a treasure trove of wisdom that every pastor needs to have on the shelf ready at hand.

1. B. B. Warfield, The Inspiration and Authority of the Bible, with intro by Van Til (P&R, 1948).

Classics are classics for a reason. Warfield's work still stands out today as one of the most cogent, insightful, and helpful works on the authority of Scripture. It aptly represents the ethos of Old Princeton and is the gold standard for a distinctively Reformed view of the Bible's inspiration. Warfield's insights are so applicable to modern-day issues that it is easy to forget the content is more than 100 years old. In addition, Van Til's introduction (68 pages long) is immensely helpful. It provides a presuppositional context for Warfield's work, and reminds the reader that Van Til and Warfield had more in common than some people assume (though there are still differences).

Piled Higher & Deeper by Jorge Cham		www.phdcomics.com
title: "Taking work home" - originally published 9/30/2013 For the latest news in PHD Comics, CLICK HERE!

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