Jesus' Letters to the Churches

Jesus gave the apostle John a letter to write to seven different congregations. These letters were not merely for those seven congregations alone, but for every denomination and every organized religious institution and every professing believer today as well! Read them with wisdom, understanding, and discernment, and you may see yourself in one or more of them. Then REPENT and get back on course!

Dear Ephesus,
I know you are patient and hardworking. You believe the right things, and you don't give up when things are hard. But you've lost your love for me and for others. Repent and remember what you used to be like. If you overcome your lack of love, you will live with me in paradise.
(see Rev. 2:1-7)
Like Ephesus, many professing believers today have lost their love for Jesus and for others and need to overcome their lack of love. Having been like Ephesus, I am learning to love others the way Jesus commanded me to, to love my neighbours as myself and to love my enemies and do good to them.

Dear Smyrna,
I know you are poor and have many trials, but don't be afraid of suffering. If you are faithful unto death, I will give you the crown of life.
(see Rev. 2:8-11)
Wanting to be like Smyrna, I desire to be faithful to my Lord and King, Jesus, until death.

Dear Pergamum,
I know you live in a difficult place. You hold fast to my name and are not afraid to share the good news. But some of you have started believing the wrong things. Repent and stick to the word of God. If you get rid of the lies, I will give you the bread of eternal life.
(see Rev. 2:12-17)
Like Pergamum, many professing believers today have believed the wrong things and need to get rid of the lies they have been told and have embraced. Having been like Pergamum, I am getting rid of the lies of the past 1,700 years and conforming to the faith of the first 3 centuries.

Dear Thyatira,
I know your love and faith and service. But you are too tolerant. You put up with sinful behaviour and false teachers. Repent and deal with the sin in your midst. If you are willing to be unpopular, I will make you shine like stars in the heavens.
(see Rev. 2:18-29)
Like Thyatira, many professing believers today have become too tolerant by putting up with sinful behaviour and false teachers amongst themselves. Having been like Thyatira, I am willing to be unpopular by calling out sinful behaviour and false teachers among Christ's Body, especially when they behave contrary to it.

Dear Sardis,
I know you have the reputation of being alive, but you are dead. Wake up! Your works are not as good as you think. Repent and stop living a double life. If you put off dirty things, I will give you clean, white clothes so you can live with me forever.
(see Rev. 3:1-6)
Like Sardis, many professing believers today need to stop living a double life and realize that their works are not as good as they think. Having been like Sardis, I realize my works are not what they should be, and I need to be fully committed to the Lord Jesus. You cannot serve two masters: choose either the Lord or choose the world, but you cannot have both.

Dear Philadelphia,
I know your good works. You may seem small and weak, but you have kept my word and not denied my name. If you stand strong, I will make you a pillar in my heavenly temple.
(see Rev. 3:7-13)
Wanting to be like Philadelphia, I desire to keep Jesus' word by obeying His commandments and teachings, standing strong and not denying His name.

Dear Laodicea,
I know that you are lukewarm, like bland, yucky water. You are leaving a bad taste in my mouth. You think you are rich and have it all together, but you are poor and falling apart. Repent and get serious about your faith. If you open the door, I will come in and feast with you.
(see Rev. 3:14-22)
Like Laodicea, many professing believers today think they are rich and have it all together when they are actually poor and falling apart, needing to get serious about their faith. Having been like Laodicea, I have become serious about my faith, wanting to be obedient to the teachings of Christ Jesus.

List of Sins

Most people take sin far too casually, shrugging it off as merely something that everyone does, thus not being a "big deal." Yahweh sees it quite differently. "Sin" means "to miss the mark." In this case, it is missing the mark of holiness and righteousness, which Yahweh requires of us: "Be perfect, as your heavenly Father is perfect" (Matt. 5:48); "Be holy, for I am holy" (1 Pet. 1:16). Sin will condemn, destroy, and lead most people to eternal ruin (see the entire epistle of 1 John). Ergo, we must carefully read Yahweh's Word and study the meaning and results of sin. We must also realize that Jesus is the only answer to the disaster of sin because He provides us forgiveness and liberty! Here is a list of sins as found within the New Testament Scriptures:

Adultery—Matthew 5:27-28, 32; 19:9, 18; Mark 10:11-12; Luke 16:18; Hebrews 13:4; 1 Corinthians 6:9-10; Mark 7:21; John 8:1-11

Anger—Galatians 5:20; Ephesians 4:26, 31; 6:4; Colossians 3:8; James 1:19-20

Anger with one’s brother—Matthew 5:22

Arrogance—2 Timothy 3:2; 2 Corinthians 12:20; 2 Timothy 3:2; 1 Corinthians 4:6, 18,19; 5:2; 8:1; 13:4

Bitterness—Ephesians 4:31; Hebrews 12:15; Romans 2:24; 3:14; Acts 8:23; James 2:7

Blasphemy—Mark 8:38; Acts 18:6

Boasting—Romans 1:30; 2 Timothy 3:2; Galatians 5:26; 1 Corinthians 4:7; 5:6

Brutality—2 Timothy 3:3

Brother going to Law against brother—1 Corinthians 6:1-7

Carousing—Romans 13:13; Galatians 5:21; 1 Peter 4:3

Clamour—Ephesians 4:31

Complaining—Ephesians 4:31; Colossians 3:13; 1 Peter 4:9; James 5:9

Conceit—2 Timothy 3:4

Coveting—Mark 7:22; Ephesians 5:5; Acts 20:33; Romans 13:9; 1 Corinthians 5:10-11; 6:1

Cowardice—Revelation 21:8

Deceit—Mark 7:22; Acts 13:10; Romans 1:29; 1 Peter 3:10

Defrauding—1 Corinthians 6:7-8

Denying Christ—Matthew 10:33; Luke 12:9; 1 John 2:22-23

Desiring praise of men—John 12:43

Disobedience to parents—Romans 1:30; 2 Timothy 3:2; Titus 3:3

Divisions—1 Corinthians 1:10

Divorce—Matthew 5:32; 19:9; Mark 10:11-12; Luke 16:18

Drinking parties—1 Peter 4:3

Drunkenness—Romans 13:13; 15: 13; Ephesians 5:18; 1 Corinthians 5:11; 6:10; Colossians 3:13; 1 Peter 4:3

Eating the Bread or drinking the Cup unworthily—1 Corinthians 11:27
What precisely does this look like? "Therefore [What is it there for? See verses 17-26!] whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord." Preachers like to add all sorts of "rules" as to what is 'unworthy,' but what does the CONTEXT tell us? It has NOTHING to do with the many types of sins you might find yourself guilty of. It has to do with how you treat the Lord's Supper!

Effeminacy—1 Corinthians 6:9

Enmities—Galatians 5:20

Envy—Mark 7:22; Galatians 5:26; Titus 3:3

Evil thoughts—Mark 7:21; Matthew 15:19

False witnessing—Matthew 15:19

Fathers, provoking children to wrath—Colossians 3:21

Fearfulness—Matthew 10:26, 28

Filthiness—Ephesians 4:3

Fleshliness–1 Corinthians 3:3

Foolishness—Mark 7:22; Titus 3:3

Foolish talking—Ephesians 5:4

Fornication (pre-marital sex)—Mark 7:21; Matthew 15:19; 1 Corinthians 6:9; Galatians 5:19

Greed—Ephesians 4:19; 5:3; 2 Peter 2:14

Lust, lusting—1 Peter 4:3; Titus 3:3

Haters of God—Romans 1:30

Hatred—Matthew 5:; 2 Timothy 3:3; Titus 3:3

Homosexuality—1 Corinthians 6:9; 1 Timothy 1:10; Romans 1:26-27

Hypocrisy—Matthew 23:13,23, 25; 23, 27,28, 29; Mark 12:15; Luke 12:1; Romans 12:9

Idolatry—1 Corinthians 5:11; 6:9; Galatians 5:20; Revelations 21:8; Ephesians 5:5

Immorality—Galatians 5:19; Revelation 21:8; Ephesians 5:3; 1 Corinthians 5:9-11; 6:13, 18

Impurity—Galatians 5:19; Ephesians 5: 3, 5

Jealousy—Galatians 5:20; 1 Corinthians 3:3; 2 Corinthians 12:20; James 3:16

Jesting—Ephesians 5:4

Judging—Matthew 7:1-5; Romans 2:1; 14:13; Luke 6:37 James 4:11

Knowing to do good but not doing it—James 4:17

Laying up treasures on earth—Matthew 6:19-21; 19:21; 1 Timothy 6:9-10; Luke 12:21, 33; 18:22

Legal matters, court–1 Corinthians 6:1-6

Living for pleasure—2 Timothy 3:4

Lovers of self—2 Timothy 3:2

Loving another person more than Jesus—Matthew 10:37; Luke 14:26

Lusting after another person—Matthew 5:27-28; 1 Peter 4:3; Matthew 18:9

Lying—Revelation 21:8, 27; 22:15; Ephesians 4:25; Romans 9:1; 2 Corinthians 11:31; Galatians 1:20; 2 Timothy 2:7

Malice—Romans 1:29; Ephesians 4:31; Colossians 3:8; 5:8; Titus 3:3; 2 Peter 2:1

Man praying or prophesying with head covered—1 Corinthians 11:4-16

Murder—Revelation 21:8; Mark 7:21; 5:21; 10: 19; 19:18; Luke 18:20; Romans 1:29; 1 Peter 3:15; 4:15; Matthew 15:19

Murmuring, complaining—Colossians 3:13; 1 Peter  4:9; James 5:9

Pride—Mark 7:22; 1 Peter 5:5, 6; James 4:6; Matthew 23:12; Luke 14:11; 18;14

Prostitution–1 Corinthians 615-16

Quarrels—James 4:1-2; 1 Corinthians 1:11; 2 Timothy 2:23

Reviling—1 Corinthians 4:17; 5:11; 6:10; 5:11; 2 Timothy 3:2; 1 Peter 2:23

Sensuality—Galatians 5:19; Mark 7:22; Romans 13:13; 2 Corinthians 12:21; 1 Peter 4:3; Ephesians 4:19; 2 Peter 2:2

Slander—Matthew 15:19; Mark 7:22; Ephesians 4:31; Colossians 3:8; 2 Peter 2:1; 1 Corinthians 4:13; Romans 1:30

Sorcery—Galatians 5:20; Revelation 21:8, 15; 9:21; 18:23

Speaking against the Holy Spirit—Matthew 12:32; Luke 12:10

Stealing—Ephesians 4:28; 13:9; Matthew 19:18; Mark 10:19; Luke 18:20; Romans 2:21; 13:9

Strife, quarreling—Galatians 5:20; Romans 1:29; 13:13; 1 Corinthians 3:3; 2 Corinthians 12:20; 1 Timothy 6:4

Swearing an oath—Matthew 6:34-37; James 5:12

Swindling—1 Corinthians 5:10-11; 6:10

Thievery, theft—1 Corinthians 6:10; Mark 7:21; John 10:1, 8; 1 Peter 4:15; Matthew 15:19

Treachery—2 Timothy 3:4

Unbelief, lack of faith—James 1:6; Mark 9:24; Hebrews 3:12, 19; 1 Timothy 5:8; 2 Corinthians 6:14-15; 7:13; 2 Corinthians 4:4; Titus 1:15; Revelation 21:8

Unforgiveness—Matthew 6:14-15; Mark 11:25-26

Ungodliness—Romans 1:18; 4:5; 5:6; 1 Timothy 1:9; 2 Timothy 2:16; Titus 2:12; 2 Peter 2:5, 6, 7

Ungratefulness—2 Timothy 3:2; Romans 1:21; Luke 6:35; 2 Timothy 3:2

Unholiness—2 Timothy 3:2; Hebrews 12:14

Unrighteousness—Romans 1:18, 29; 2:8; 6:13; 1 John 1:9; 5:17; 1 Corinthians 6:9

Wickedness—Mark 7:22; Luke 11:39; Acts 8:22; Romans 1:29; 1 Corinthians 5:8, 13; Ephesians 6:12; 2 Thessalonians 2:10, 12; 2 Timothy 2:19

Woman cutting her hair short—1 Corinthians 1:14-15

Woman praying or prophesying with head uncovered—1 Corinthians 11:5-16
Preachers will tell us that "the Bible transcends culture and society," but then they turn around and tell us that "this is not applicable to us because it is not a part of our culture or society." Can they please make up their minds? If the Bible transcends culture and society, and if the early Christians believed this should be a practice in every congregation, then would that not mean that regardless of what any culture or society practices, including our own, this should be part and parcel of each and every congregation of the Lord?

Woman speaking or teaching in public—1 Timothy 2:11-15; 1 Corinthians 11:33-37
Let us be specific here; this refers to exercising spiritual authority over men. Women were no less valuable to the Lord (they were the first to see Him risen), but they were not selected as part of His inner circle, they were not chosen to be apostles, and they were not chosen to be shephards/watchmen/overseers of the congregations.

Wrath—Ephesians 4:31; Colossians 3:8; 1 Timothy 2:8

Wrong–1 Corinthians 6:8

Ephesians 1:3-6

"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved." Ephesians 1:3-6

Dear Scripture-twisting Calvinists, please curb your presuppositions and preconceptions from being imposed upon the text and pay attention to precisely what verse 4 is saying and what it is not saying. It does not say, "just as He chose us to be in Him." Rather, it is talking specifically to those of us who are "in Him," and speaks of us with such an esteemed position as being chosen before the foundation of the world to be holy and blameless before Him.

In verse 5, the word "predestined" does not refer in the least to God choosing who will be saved and who will not be, misquoting this passage and claiming that such choices were made before the world existed. Paul is writing to Christians, to "saints...who are faithful in Christ Jesus" (v.1). He is saying to believers, those who are "in the Beloved," that such persons, because of the condition of being "in Christ," are therefore predestined to "every spiritual blessing" that Yahweh chose before the foundation of the world for all who are in Christ.

From before the foundation of the world, Yahweh God had determined to bless us, who are "in Christ," with every spiritual blessing in the heavenly places. From before the foundation of the world, Yahweh God had determined that we, who are "in Christ," would be holy and blameless before Him. From before the foundation of the world, Yahweh God had determined to adopt us, who are "in Christ," as sons. Everything is determined by our being "in Christ."

Yahweh does not pick and choose who is going to be "in Christ." Numerous New Covenant passages contradict and oppose such a false teaching. He does, however, have a condition — faith (Rom. 4:16; Heb. 11:6). Yahweh invites and will bestow His blessings on whoever will come (Matt. 11:28; 22:9; Rev. 22:17).

A Pagan Origin for the Sermon

Taken from To Preach Or Not To Preach by David C. Norrington, pages 44-48.

Rhetoric

Through the classical period the theory and practice of rhetoric did not change greatly and what follows is a brief outline of its main features in the Greco-Roman world.⁷

Rhetoric was particularly the province of the rich and powerful and was the most prestigious of all forms of learning. Furthermore, eloquence had become the principal aim of education; acquiring the art of speaking was perceived as the route not only to culture but also to thinking and acting correctly, since wisdom and eloquence (and social status) were believed to be intimately connected.⁸ Acquiring rhetorical competence was a lengthy process and a hallmark of a higher education. It required the mastery of an elaborate technique dominated by the traditions of the past and centered on invention and arrangement of material, style, purity of language, memory, delivery, voice modulation and posture. The principal medium of rhetorical expression was the public speech or lecture and capable exponents of the rhetorical arts looked forward to a distinguished career, fame, wealth, power over others and the admiration of the populace.⁹

The Greeks were intoxicated by rhetoric and the Romans later fell under a similar spell. Roman rhetoric was an adaptation of the Greek form with perhaps less emphasis on persuasion and more on style and artistic effect.¹⁰

Rhetorical displays ranked with theatrical performances as great spectacles of entertainment—even if the audience could not understand the language of the speaker—for a fine rhetorical display was regarded as a true work of art (Philostratus Vit Soph 491, 589).¹¹ These performances could excite the same kind of enthusiasm as that generated by popular entertainers in our own day.

Not only was rhetoric popular, it had real merits. It offered a clear-cut framework within which practitioners could express themselves coherently and fluently. As these techniques were widely appreciated, rhetoric offered a common standard throughout the Greco-Roman world which all could appreciate, irrespective of education.¹² It demanded some thought, logical ingenuity and psychological observation.¹³ Rhetoric also exercised a liberalizing influence. Rhetoricians were prone to argue for and against, with often the same rhetorician arguing both sides of a disputed case in quick succession. This demonstrated that there were two sides to each issue and that even the worst examples were entitled to a hearing.¹⁴ Lastly, as G.A. Kennedy points out:

In political debate there was in the best periods of ancient history a willingness to entertain the opinions of others when expounded with rhetorical effectiveness. At the very least rhetoric imparted vigor to ancient intellectual life; it has long been noted that oratory flourished most in the democracies and least under tyranny.¹⁵

For many, the virtues of rhetoric were self-evident and no alternative foundation for education was seriously considered.¹⁶

The problems with rhetoric surfaced early on and became increasingly severe with the passage of time. Indeed, when rhetorical studies dominated the timetable the disadvantages were formidable. First, style and form took precedence over substance to the extend that, for many listeners, content was immaterial.¹⁷ Second, rhetoric was not primarily a method of instruction, encouraging a disinterested analysis of data, but rather a technique of persuasion more akin to seduction than ratiocination. As its emotional content was often high and its subject matter distorted, audiences were frequently swayed by specious argument. The rhetorician himself was likely to be swayed by his own speech even more than his audience.¹⁸ Third, as the influence of rhetorical traditions gained in strength, rhetoric gradually discouraged independent thinking and intellectual curiosity, and in their place emphasized conventional content.¹⁹ Fourth, in spite of a concern for honesty in rhetorical theory, rhetoric failed to encourage a love of truth. For many rhetoricians, since content was secondary to victory in argument, truth was almost irrelevant.²⁰ Fifth, the rhetorician like any stage performer, was concerned, at least in part, to display his genius and to receive the acclaim of the audience.²¹ Such a method inevitably fostered egotism and arrogance (Philostratus Vit Soph 616). This was particularly the case in the unreal atmosphere of the schools where declaimers had difficulty at times in preserving their own mental balance.²² The judgment of Sir William Tarn that rhetoric 'debased everything it touched' is perhaps not too severe, particularly of rhetoric during the latter days of the empire, the period the sermon came to prominence within the church.²³

The Influence of Rhetoric in the Church

A hundred years ago [sic], Edwin Hatch argued that the extensive use of the sermon arose under the influence of Greek rhetoric brought into the church by those Christians who had been trained in rhetoric, and perhaps even taught rhetoric themselves—before or after conversion—and who subsequently achieved influence in the church. Many of the church's fathers—Tertullian, Cyprian, Arnobius, Lactantius and Augustine among them—had been professional rhetoricians before becoming Christians.²⁴ Moreover, as rhetoric was the mainstay of the educational system, the Christian community had little choice but to recognize it and respond to it in one way or another.²⁵ But the Christian use of speeches and rhetorical forms did not arise form copying the activities of pagan religion. There were no 'sermons' in Greco-Roman religion as, for the most part, it knew little dogma and so required little use of formal teaching. The church, on the other hand, valued dogma and used formal teaching methods. It was here that rhetoric made its impact. The christian rhetorician would expound the sacred text of Scripture, just as the sophist would supply an exegesis of the near-sacred text of Homer, although the Christian aimed to teach the congregation, including the simple, and to change lives, rather than to concentrate on the rhetorical arts.²⁶ Simplicity of style was achieved on occasion as in the homilies of the 4th century²⁷ but, more often than not, although the content was more or less Christian the style was Greek. Often indeed the content was mixed, for pagan ideas were corrupting Christian thought even by 100AD, as can be seen from the writings of Clement of Rome; the influence of techniques current in the schools is clearly visible in Augustine's biblical exegesis.²⁸ As the majority of great Christian leaders had received a better training in rhetoric than philosophy,²⁹ the finer points of philosophical debate frequently eluded them, with the result that pagan philosophical/theological³⁰ ideas were unwittingly incorporated into the corpus of Christian doctrine even by those who, like Tertullian, claimed to despise pagan philosophy.³¹ This tendency should not be confused with the deliberate use of pagan philosophy by Christians as a weapon against their opponents. The problem of inadvertently utilizing non-Christian ideas and thought forms in the explication of Christian faith is a perennial one.

It may be objected that Greek rhetoric entered the church at least as early as the apostle Paul and that later developments stem from his contribution. Paul's precise knowledge and use of rhetoric are still disputed, but his epistles reveal a considerable understanding of the rhetorical conventions taught in the schools.³² Whatever the case may have been, rhetoric did not dominate Paul's presentation of the gospel in substance or form, and he rejected the cultural values associated with rhetoric (1 Cor. 1:10-2:5; 1 Thess. 2:1-12).³³ Moreover, although Paul relied on public speaking to a great extent in introducing the gospel to others, there is no reason to suppose that he was limited to this one method. As well as the home, the workshop and other locations may have been used for missionary activity among small groups or with individuals, using a variety of means. But it should be noted that there was often no sharp distinction between the home and the workplace.³⁴ Later, we shall see that Paul did not advocate the use of public speaking as a means to Christian growth. The church's use of rhetoric does not have its origin in the work of Paul.

When men such as Origen, John Chrysostom and Augustine made extensive use of the sermon, this was seen not as a distortion of New Testament methods but as a revival of the noble art of preaching as practiced by Paul. Many since have viewed preaching as re-awakening of spiritual power. But the use of Greco-Roman rhetoric depended for success entirely upon the skills and self-confidence of the individual rhetorician (to whom went the acclaim).³⁵; it involved forms designed to entertain and display genius rather than instruct or develop talents in others; it had little interest in the spiritual welfare of the hearers,³⁶ and it seldom required action on their part.³⁷ Such a method was not designed to foster Christian virtues or intellectual maturity, and there is little evidence to suggest that it can do so.³⁸ It seems that even the sermons of Augustine, delivered to his congregation at Hippo, failed to develop critical skills or independent judgment and were of questionable value in the development of spirituality.³⁹ Furthermore, as we shall see, the use of the sermon even without rhetorical coloring distorted New Testament practice considerably. The belief that methods into Christianity are unimportant, eloquently summed up in the assertion of Adolf Harnack that 'a living faith needs no special methods',⁴⁰ may sound deeply spiritual but is a distortion of the teaching of both testaments and certainly of the work of Paul, who was concerned with method as well as content—as we may see, for example, in his discussion of rhetoric, his practice of evangelism and his attitude to money and gifts.⁴¹

From a Christian standpoint, the pagan origins of rhetoric do not pose a problem. There is nothing intrinsically wrong with the church embracing ideas from the surrounding culture. The Old Testament supplies several cases where the results of pagan influences were beneficial such as the appointment of judges to assist Moses (Exod. 18:13-26), the (possible) use of ancient Near Eastern concept of wisdom and the design of the Tabernacle.⁴² More frequently, however, syncretism and acculturation were harmful both to Israel and the church. This was because they led to the absorption of ideas and practices inimical to biblical faith and frequently to subsequent contempt for that faith.⁴³ So it was with rhetoric, with its insatiable demand for speeches as the medium for its artistic expression and its unavoidable confrontation with the more personal methods of the New Testament.

Internet Troll Warning

Trolls are to be ignored. Do not speak to them or of them. Anything else will encourage them.

Why would you want to spend HOURS of your life debating energy sucking vampires and delusional crazy people who refuse to argue the main point and can never provide a reasonable refutation or intelligent counter-argument, and are incapable of having a serious, mature, respectful, intelligent, rational, honest conversation?

For 10 years, I debated worldviews and religions in comment sections, wasting HOURS of my life daily. I gave up comment-section debates 15 years ago for better pursuits. Now, I just post facts. If you like it, great; if you don't, fine. I'm NOT here to impress you!

You do not owe any of your time, energy, nor emotions to these people who are disconnected from reality and rely on denial, deflection, IMAX-level projection, censorship, "cancelling," manipulation, smearing, gaslighting, jamming, framing, ad hominem, name calling, character assassination, attempted intimidation, and the use of fallacious arguments that have no basis in reality.

Limiting replies is how mature, sane people filter out the drama, hatred, and intolerance of clueless clowns. These are the strong ones. They are not looking to have their ego stroked and they do not require validation from others. Time is too precious to be wasted on nonsense.

For your mental, physical, and spiritual health, it is best to stop reading and responding to social media comments, especially that of trolls. The amount of time (HOURS!) wasted on this can be monumental.

Also, you do not have to respond to every stupid person on the Internet—or at all.

Be your own person!