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Christianity and Role-Playing Games

In September 2006, Christian Gamers Guild member Scott Bennie posted several drafts of this article to the guild group mailing list.  It appears not to have made it to the web site, an oversight which is being addressed presently.


Christianity and Role-Playing Games: Toward Reconciliation

The price of living in grace is that we must examine ourselves in heart, soul, and mind to determine whether the things we do and the activities that we love are right with God, whether they support or hinder us in the spiritual journey of our lives.

I have an activity that many Christians associate with decidedly un-Christian behavior. I play role-playing games. I’ve been engaged in the role-playing hobby, off and on, for close to 30 years. Back in 1977, when nobody had ever heard of them except for a few college students, I played a cleric in an AD&D game at a Vancouver Science-fiction convention. I’d loved fantasy literature ever since I was 5, when I snuck a peek at my brother’s copy of C.S. Lewis’s Voyage of the Dawn Treader. The lure of pretending to be an adventurer, seeking his fortune against monsters in perilous dungeons and caverns, rolling strange dice, proved irresistible. That my first adventurer’s career lasted a mere twenty minutes (during his first encounter with a monster, my character was bitten by a giant rat and bled to death on the spot) was irrelevant. I was hooked.

The Testament RPG by Scott Bennie

Over the next few years, I picked up more and more gaming material and joined a few gaming groups. My second character lasted much longer than my first: years longer. I went to university and met quite a few gamers there, and I eventually started writing in the field. My first article was published in 1981, and over the years I went on to write many more supplements and books. Twenty-five years later, I’m still gaming (mostly superheroes and 1930s pulp adventure games now). It’s fun, it’s an emotional release, and it’s (still) a great way to spend time with friends.

I was a Christian long before I was a gamer. I was born into a family which, while not the most religious, still respected religious traditions and felt we should be exposed to them. I attended a Mennonite Brethren Church throughout my childhood and early teens and accepted Christ as my savior when I was 5. When I first started gaming in 1977, no one in the Church knew about gaming. It was only until about three years after I started gaming that religious leaders started speaking out against it.

I viewed gaming as a positive thing. Yes, there were demons and dragons and monsters in it. Those were the bad guys, the creatures my characters were fighting in the game world. Yes, there were spells in the game. These spells were game rules meant solely to alter the game environment or affect imaginary characters; they resembled the real world occult as much as a Chance card in Monopoly resembles an actual business deal (which is to say, not at all). There was a huge disconnect between the games I was playing and the games that church leaders were warning against in extremely graphic terms. People claimed that the games would lead me down a path to demonic possession, homosexuality, and suicide. My reaction was “Huh?” For the most part, I was just someone who enjoyed pretending to be a hero, going to war with the bad guys, and doing classic hero. Never once did I feel that my soul was ever at risk in a game or that I was doing anything evil. I wasn’t the only Christian gamer who felt that way.

Even so, I understand the problems that many Church leaders have with elements of the games. The world of fantasy is steeped in myth, mysticism, and the occult, and gamers are exposed to those forces. In my experience, however, the instances where Christian gamers are attracted by those elements of gaming to the point that they abandon their faith to engage in occult worship range from non-existent to (at best) unlikely. Nonetheless, we are commanded to scrutinize what we do. “Let us examine our ways and test them,” Jeremiah says in Lamentations 3:40, “and let us return to the LORD.” The Bible has many passages that advise us to avoid corrupt activities and stay true to the Lord. If gaming is important in a Christian’s life, they’re obliged not to play it mindlessly but to be mindful of its impact on their lives.

What I’m hoping to do in this essay is to challenge both sides in this controversy. I want Christian gamers to honestly challenge their gaming habits and make sure that when you defend your activity, you’re doing it from a position of righteousness and in a spirit of correction. For non-gaming Christians who are worried about gaming, I want you to consider the good that Christians can do in the gaming world, the harm that unfounded and reckless accusations can do to someone’s faith, and appreciate that some people are drawn to appreciate myth for righteous and Godly reasons, working toward His purposes. Too many people have been hurt by the conflict between the Church and gamers; it’s well past the time to end this.

Dubious Content

In the 1980s, role-playing games were first brought to the attention of the popular media by the sensation surrounding the disappearance of a young student named Dallas Egbert III. The reaction from many churches to role-playing games was unmitigated horror. Games where people pretended to be people who ran around hacking other people to pieces with swords? People worshiping pagan deities? People who ran around with books of spells and were involved in occult rituals?

We were actually playing a game of make-believe that combined board game elements with improvisational theater. Unfortunately, “make-believe” is not nearly as sensational as “suicidal demon worship!” and even Christians aren’t immune from sensationalism and media hype. Repeat a claim often enough, and it will eventually be accepted, even by smart people with good moral character. Thus, a lot of Christians came to associate Dungeons and Dragons and other RPGs with real-world occult practices.

The spirit of the times only exacerbated the situation. The 1970s and 80s were a time when a lot of occult-based crimes were being covered in the media spotlight, so there was a natural tendency in religious circles to connect the two, a dreadful convergence where the church was ready to pounce on anything even remotely occult, and fantasy gamers got caught in the crossfire. Furthermore, the link between D&D and suicides made by organizations like Bothered About Dungeons and Dragons or the National Coalition on Television Violence only reinforced the assertions in the public imagination. That actual witches denied that D&D was their gateway into the occult was irrelevant.[1] That each suicide case was thoroughly examined and the role of RPGs was seen (at best) to be a secondary factor in comparison to the victims’ other emotional problems—and that every judge who ever heard the “D&D Defense” in a court of law gave it less credibility than Twinkies—was conveniently ignored by every one of its detractors, who were determined to sell their viewpoint regardless of contrary facts. Within gaming, a siege mentality developed. Organized Christianity became the enemy.

Even among some believers, Christian churches were seen as a hostile force that needed to be fought against, not corrected. Gamers who played heroic paladins heard stories of how gaming was nothing but demon worship; one televangelist program even dramatized an anecdote where game books shrieked demonically as a dutiful Christian parent burned them. What were Christians whose games didn’t even remotely resemble an actual occult ceremony to think? Gaming is (as mentioned earlier) pretend. If you’re playing Dungeons and Dragons (or most fantasy games), you don’t actually wear a robe, mutter an incantation, draw a magic circle, or sacrifice an animal. You say “my character casts a [Fill in the blank] spell,” and then the dungeon master describes an effect that happens in the game world. Sometimes, games have an illustration of a pentagram or other symbols, but that’s usually as close as most D&D players get to the actual occult. Unlike your daily horoscope or Ouija, role-playing games make no claims that they affect the real world. Gamers would laugh at them if they did. Most Christians who are used to gaming look at the illustrations and ignore them. Anyone who bought a D&D book hoping to learn how to perform actual occult rituals would probably return it to the store the next day and angrily accost the salesperson for selling them a defective handbook. Role-playing games are fantasy.

As time has passed since the controversies of the 1980s, and more and more people have become exposed to games, the attitude in the church has evolved from hysteria to hostility or (at best) an uneasy tolerance. Christian gamers feel uncomfortable discussing their hobby with members of their congregation. Some have left congregations and even abandoned careers in ministry because of this hostility. The schism is still present. Since we Christians are commanded to unity, this begs the question: how do we bring them together?

The Bad Stuff

For Christian gamers who are used to getting defensive when our church talks about gaming, it’s still healthy to ask ourselves whether the detractors have a point.

Let’s be honest. Many long-time gamers like to trumpet the good things about the hobby: the requirement for literacy, math (in some games), historical knowledge, and imagination, and the good times we have had playing them, all of which are true. However, gamers, especially Christians, need to acknowledge the flip side of the coin. There is occult influence here. Some of the things that happen in RPG campaigns are disgusting, and non-gamers can’t be faulted for wondering why players are harboring such sick fantasies.

Examples of really disgusting character behavior are all too plentiful. We’ve all heard about games where the paladin was escorted out of the room so the rest of the party can torture the prisoner—a scene that’s often accompanied by evil chuckling. In our old D&D game, the dissection and mutilation of corpses in fantasy games to get spell components was another source of evil cackling.

In my second time playing Dungeons and Dragons at a science fiction convention back in 1977, I came upon a group of players who had taken casualties battling Ents. It seemed unbelievable for me to imagine Ents, the good wood-giants from J.R.R. Tolkien’s The Lord of the Rings, attacking a group of heroes. “We were evil,” one of the party members explained. My jaw dropped. To me, the idea of not being heroic was inconceivable; heroism and the chance to emulate heroic fiction is what appealed to me about RPGs. Clearly, for some people heroism was not the game’s chief appeal.

While attending university, I knew players in one D&D party whose standard operating procedure when they entered a village was to poison the well water, rape the mayor’s daughter, set the village on fire, then proceed to the next village to repeat the same procedure. They worked for an evil, nihilistic demi-god whose goal was the destruction of the world.

So when a pastor comes up to a member of his congregation, discovers he’s a gamer, and asks “What do you think you’re doing?” it’s probably a good thing to put one’s natural defensiveness aside and try to engage in a real dialogue over the question: with the pastor, with yourself, and with Christ. Do the darker elements of gaming affect you? Does gaming with people who enjoy those darker elements affect you? Is gaming causing you to be exposed to more temptation than you can handle? Is it interfering with your relationship with Jesus? Are there any elements in your game that are a corrupting influence on your life? Does gaming occupy a space in your life that should be reserved for God?

Fantasy and The Great Reality

Non-gamers, however, do need to be open-minded. Exposure to sin is not sin; temptation is not sin; fantasy is not reality. Fantasy, even when its steeped in the mythology of false gods, is not always evil, and believers should be wary of thinking that Christians who enjoy mythology have one foot in Satan’s door. In fact, mythology often points to Christ.

Many Biblical stories have their mythological parallels elsewhere. For example, when Christ goes through the corn (or grain) field in Matthew 12 and permits his followers to take the corn, he might be foreshadowing his role as the risen savior. Although our culture has long forgotten it, in all likelihood Judeans at the time of Christ would be familiar with the mythical legend of the Corn King, a foreign fertility god who died and rose from the dead to symbolize the rebirth of spring from winter. Whether consciously or unconsciously, Christ adopted the role of the true Corn King, ending the long winter of man. Not only was Jesus the answer to Judaic prophecy, he was also the actualization of many pagan beliefs. In Him, the lies and legends of pagan deities like Baal-Hadad, Tammuz, and Osiris became truth, just as they did in the Old Testament with the tales of Leviathan and Behemoth, which were falsely attributed to mythological gods by other cultures, but were true in Yahweh.

The obvious question is: why would God use pagan myths? Some speculate that the enemy purposefully infected foreign mythologies with parallels in the hopes that these would discredit the truth by leading people to think of it as “just another phony legend.” or (if that failed) make it easier for syncretism to gain a foothold and pollute true Christian beliefs. Certainly both have happened. However, when you examine this parallelism in practice, another possibility presents itself. On numerous occasions, we’ve seen missionaries who’ve found elements in the myths of local cultures that mirror Christianity—and successfully used them as a bridge to the truth. Are we to view this as a coincidence? Could not God, who gave numerous prophecies in the Old Testament to herald Christ’s arrival into the Jewish world, knowing His Son would be a Lamp to all peoples, have permitted commonalties to exist within the world’s mythologies so his servants could more easily point the world toward the Truth?

It is folly to draw forced conclusions about the mind of God. However we can point out patterns of His grace in practice. C.S. Lewis’s conversion to Christianity is a perfect example of the usefulness of myth. Lewis came to Christianity through conversations with two Christian friends: J.R.R. Tolkien and Hugo Dyson. While coming to Christianity, Tolkien used the sacrifice of Baldur in Norse mythological stories to illustrate Christ’s sacrifice in a way that Lewis understood. As Tolkien said, while recalling one of the conversations that led to C.S. Lewis’s conversion:

You call a tree a tree, and you think nothing more of the word… You call a star a star, and say it is just a ball of matter moving on a mathematical course. But that is merely how you see it. By so naming things and describing them you are only inventing your own terms about them. And just as speech is invention about objects and ideas, so myth is invention about truth. We have come from God… and inevitably the myths woven by us, though they contain error, will also reflect a splintered fragment of the true light, the eternal truth that is with God.

Indeed only by myth-making, only by becoming a “sub-creator” and inventing stories, can Man aspire to the state of perfection that he knew before the Fall. Our myths may be misguided, but they steer, however shakily, toward the true harbor.[2]

Of course, Lewis soon gave his life to Christ, and what a life it was! The pagan deities of the Norse gods were enemies of God, and their religions persecuted early Christian missionaries. Yet their stories inspired one of the great 20th Century theologians to come to Christ, a person who was responsible for countless conversions. If Tolkien had shunned the stories of Norse mythology because they were pagan and filled with the occult, Lewis’s conversion might never have taken place, and hundreds, maybe thousands, of souls would be lost.

It was truth twisted into a pagan myth that brought Clive Staples Lewis to Jesus. At the risk of oversimplifying his conversion, much of the credit for it belongs to a Christian who was knowledgeable about the mythology, who could untwist it and point Lewis in the right direction.

If one studies Lewis’s work, one sees that one of his greatest gifts as an essayist is his ability to pluck examples, not just from the Bible, but from pagan sources such as Greek and Roman writers, and use them to bolster his arguments. Lewis is a classic example of someone who lived in the world but was not (at least after his conversion) “of the world.” He was familiar with mythology and various writings that we might deem “occult,” but he was certainly no practitioner (though his appreciation of mythology never waned after his conversion, as evidenced by the presence of creatures from Greek mythology in Narnia.) In a similar fashion, many Christian gamers who appreciate mythological-based games are not tempted by the occult or corrupted by exposure to it might provide fellowship and guidance to those who love mythology but have not yet found the Truth behind all truths.

Gaming and the Door

There is but one Door to God, but there are many roads that can lead a person to that Door. Some people find certain roads easier to travel than others. The road of fantastic imagination may not be appreciated by some Christians, yet there’s an irony in this. Many of the symbols of fantasy are intimately wrapped with the enemy’s arts—but they’re also steeped in the Biblical. Magic? The Bible contains magic and miracles, the divinely sanctioned flow of the supernatural into our world. Monsters? What of demons, Leviathan, or Behemoth? Outer planes? What of heaven and hell? Heroes and villains? Look at the Old Testament! Good and evil as moral absolutes? Have we got a Book for you…

Many of the elements of role-playing games might be seen as gateways to the occult, but they can also point to Christ! Has not the enemy attempted to subvert and mock God’s symbols and power since the beginning? However, those who understand the symbols, at least in the pastime of gaming, are primed as few others to find God. If fantasy and mythology are twistings of the truth (and I’d contend they’re far more), a little guidance can untwist them and point gamers in the right direction. This is why it’s important for Christians who understand and appreciate myth to be involved in gaming with non-Christians. The occult is the enemy’s method of usurping the worship that rightfully belongs to God and to wrap himself in the symbols that rightfully belong to God.

In some cases, the enemy has done a really good job. For instance, many of the symbols that are associated with the occult, such as the tarot, originated with medieval Christianity. And how many modern horror movies steal elements from Judeo-Christian beliefs, but somehow fail to include little things like Christian redemption? How many movies fear Satan without any sign of Christ? How the enemy loves to co-opt Christian symbols!

Recently, scholars determined that the long-held belief that the Number of the Beast was 666 was based on a mistranscription: the true number is 616. When asked whether they’d change the number, a prominent Satanist answered: “As long as 666 pisses off Christians, that’s the number we’re using.” Note that the Satanist wasn’t interested in factual accuracy for his “religion.” His sole interest was in appropriating a Christian symbol for his own use. He wanted power to turn a reference in the Word of God into something that supported his personal corruption and hatred for the organized Christian faith.

We need to treat myth and fantasy and the imagination as one of the battlefields of the Christian faith, and take it back. Christians at work in those fields need less judgment and more support from fellow believers.

In, But Not Of

We all have to live in the world, and because of this, we’re all exposed to worldly influences. Some Christians are good at going into worldly situations and not being adversely affected. Other Christians should avoid them all costs. In the book of Ephesians, Paul refers to the necessity for Christians to wear the Armor of God while in the world. Applied here, the Armor of God might refer to the gift that allows a Christian to go into the world and resist its corruption, thanks to the power of their faith, and draw out useful examples from the world that brings people to Christ and edifies them in their Christian journey. Clearly, Lewis and Tolkien were blessed with this gift. Some people have a very strong shield of faith. It may be difficult for a non-gaming Christian to identify and appreciate those who possess this special strength when it leads them into unfamiliar and even dangerous waters, however, this doesn’t mean they don’t possess it. This doesn’t mean that we should embrace exposure to sin, or that sin cannot corrupt even the strongest of us. Paul and James tell us to shun evil for very good reasons! It does mean that (among other things), by the grace of God, those who wear the Armor of God that go out into the world may find unlikely things to use as His instrument in the salvation of others.

Some people find elements in gaming that mirror Christian themes—Dungeons and Dragons is very concerned with the struggle of good vs. evil—many Christian gamers who play Dungeons and Dragons, myself included, place a heavy emphasis on this timeless struggle. This is how I played D&D in the 1970s and 80s. Subconsciously, I filtered out the parts of Dungeons and Dragons that might have corrupted me and embraced those that supported my faith. Where possible, I tried to live that faith in my characters.

Due to a combination of neglect, misfortune, and corrosion from worldly influences, my faith did falter during the 1990s. Even so, this was not because of my gaming; if anything, RPGs were a bastion that encouraged me to keep holding true to the ethical values that my belief in Christ had given me; there’s no doubt that I’d have fallen sooner if I hadn’t been gaming. Furthermore, when I came back to my faith, it was my fellow gamers (including one of the players involved in that “sick” game group at university that I described earlier) who encouraged me to seek the pastoral help that rescued me.

Paul talks in Romans and 1 Corinthians about meat sacrificed to idols. In the first century world, this was a common source of income for pagan temples, to resell their sacrifices as cheap meat to feed the populace. For much the same reason that people flock to Walmart today, this meat was very popular, however early Christians worried it was sinful. Paul’s reply is highly instructive about how to treat elements of the fallen world. He said (1 Cor 8:1-8) that idols are nothing, and that we can eat food sacrificed to idols, provided they don’t produce a stumbling block for a weaker brother. However, a Christian wasn’t supposed to become so comfortable with the practice that they allowed themselves to become involved in the actual worship of pagan gods and demons (1 Cor 10:18-21). Eating the meat is part of living in the world. Feasting at the pagan temple, on the other hand, is part of joining the fallen world. In a similar way, fantasy is a fancy, without bearing on the real world. Pretending to be a D&D character who casts a spell is, to use Paul’s words, “nothing at all.” Actual occult practices, on the other hand, are an affront to God and must be avoided at all costs.

Most Christian gamers understand this division and game comfortably within it. Some Christian gamers are uncomfortable with these themes; they find ways to avoid them, usually by playing games without those elements. Both approaches are fine. As we’ll see later, the Holy Spirit, which is the best guide to whether we are “in” or “of,” does not lead all gamers down the same path. Unfortunately, many Christians become so terrified of the occult that they’re often quick to break fellowship with gaming believers who’d never go near a genuine occult ceremony under any circumstances, rejecting a useful avenue of ministry in the process. We cannot abandon areas of ministry simply because the enemy has polluted them with a few symbols and gained a foothold. That does not advance God’s purposes. God wants us to be in the world just as adamantly as he wants us not to be of it. Is there any man or woman alive on this earth whose needs God does not want us to meet?

It’s important for Christians who feel drawn to gaming, fantasy and mythology to feel comfortable and supported by their fellow Christians. As mentioned earlier, that does not mean that gaming is without its pitfalls or that the risks are negligible. However, every aspect of modern life holds similar risks.

The Two Minute Warning

As a counterexample, let’s look at the values inherent in professional football. Football is violent, which is clearly a sin. Football’s combative elements are prideful, which is a major sin. Many football teams employ scantily-clad cheerleaders. That’s certainly not a Christian value. Football fans get angry at other teams merely because they’re the opponents, or rail at the lawful authority of a game because they don’t agree with their decisions, and even bring down their wrath on their own teams, merely because they made a mistake. Is that Christian? Television networks use football games to tempt people with commercials that encourage people to indulge in strong drink and covet luxurious possessions. My goodness, what a horrible pastime! To make matters worse, football games are most frequently broadcast on Sunday, the Lord’s Day. Could there possibly be a less transparent Satanic plot to corrupt Christian souls?

Yet the point I’m trying to make isn’t that football is evil, though a Christian football fan should question whether the game is more important in his life than Christ. The point is that most Christian football fans are perfectly capable of watching football and cheering for their favorite team without putting their souls even remotely in jeopardy or dishonoring their savior. The armor of God, even when we misstep, is incredibly strong. God is an armor-smith without peer. Even though football is steeped in worldly values, many Christian football players and coaches use the sport as an effective tool for ministry. If we were to be so puritanical that we opposed the pastime (and their ministry) on the grounds that football was ungodly, how many souls would be lost?

Furthermore, concentrating solely on the negative activities of football does it a serious disservice. What are football’s virtues? Football requires determination and self-discipline, which are both positive things. It requires teamwork, another positive thing. The sense of community that a team inspires is a positive. The fellowship that comes when someone learns to respect an opponent is extremely positive. Despite the negatives, football can reflect some very positive Christian values. Christians who are football fans are able to filter out the corrupting influences (sometimes by ignoring them, sometimes by knowing their limitations well enough to change the channel when the world tempts them) and embrace the positive aspects of the game. That’s what Christian gamers do. Either they’ll confine themselves to games that celebrate Christian values, alter other games to be more Christian-friendly, or accept the division between fantasy and reality and not allow it to affect their non-gaming lives.

Everything in the secular world holds some risk for Christians. Although I’ve never heard of a Christian being drawn into actual occult rituals in my thirty years of gaming, there are real risks in gaming too. If a Christian’s faith wavers because it’s being mocked or picked apart by a non-believer at the gaming table (which is, in my experience, the single biggest real challenge that Christian gamers face) or (like the ultra-fanatical football fan) he’s turned his pastime into an obsession which displaces God in importance in his life, correction will be needed. This is best done by other Christian gamers who know him; however, in their absence, friends in the congregation should draw round to support and correct the believer in a spirit of Christian fellowship.

Non-gaming Christians should never treat a gamer as a pariah or gaming as a sickness. Never suggest that a gamer should abandon the pastime. That will often be seen—sometimes correctly—as a knee-jerk reaction. If you see a Christian whose faith might be suffering because of his hobby, draw his attention to your concerns and discuss them calmly, at length. Listen carefully. If, after giving him a fair hearing, you can agree that there are problems, ask if making a few minor changes to his game would correct the problem. If the answer to that question is no, ask him if switching to a gaming group of believers would help.

Only if there’s no other choice should you suggest that the gamer give up the hobby, and even then, suggest that he only do so temporarily, to give him the time and perspective to reflect and spiritually renew himself, so he can come back later with a heart that’s more attuned to the purposes of God. Remember that no one goes to Hell for gaming. We only go to Hell when we don’t have a relationship with our risen Savior, Jesus Christ. It’s that relationship that will bring in the Holy Spirit, and it’s the Holy Spirit that will bring true correction to the believer. Therefore focus on restoring the gamer’s broken relationship with Christ, whereby he’ll experience genuine repentance; don’t try to force a quick “purification” down his throat that runs the risk of driving him from the Church.

Gamers, being as imperfect as the rest of the human race, will inevitably stumble. Even the best of us will make mistakes. How fortunate that we have the benefit of a very forgiving God.

Brian’s Saga

In the mid-1980s, one of my best friends, a man named Brian, played Dungeons and Dragons with our game group, playing a thief and a mage in the same group where I played a holy warrior and a priest. Brian was going through a serious spiritual crisis at the time, and was longing, even though he didn’t realize it, for Jesus. He decided to run a solo adventure for my priest, Eleador, who served the god Auru (whom I’d established as the analog of the real God in our D&D world, in the same spirit that Aslan is the analog of Christ in C.S. Lewis’ Narnia). Brian gave Eleador a special problem: Auru wanted a specific piece of land to serve as a temple, which was controlled by an evil warlord. This was unusual, because in the many years we’d played together, it was maybe the second time that I can recall Brian ever sitting in the GM’s (referee’s) chair.

In a typical Dungeons and Dragons game, the solution to this problem would be to embark on an epic quest: in this case, my character would attack the warlord and seize his land by brute force. This time, however, Eleador chose to employ other methods. He went to the edge of the estate and began preaching to the slaves. He preached of God’s love and mercy, of the hope that people got from worship, and how God wanted to help them. The slaves converted to Eleador’s message. The warlord, seeing a difference in the slaves’ lives, asked to meet the priest who was delivering this message of love and hope. Eleador told the warlord about God, and spoke persuasively. The warlord converted and gave over the estate to serve as a temple.

What was infinitely more important, this adventure demonstrated the power of evangelism to Brian in a way he had never considered before. It was one of the final things he needed to understand in order to accept Jesus as his Lord and Savior. Shortly afterward, he gave his life to Christ.

Salvation through Dungeons and Dragons? If this comes as a surprise, remember Romans 8: 27-29. “And we know that in all things” (emphasis mine) “God works for the good of those who love him, who have been called according to his purpose.” No one should be surprised to find the Lord at work at the gaming table.

Brian did give up gaming; his mage and thief characters had done enough things contrary to his newfound faith that he felt God directing him away from gaming, so he consigned D&D to his pre-conversion days. His gaming friends missed him, but we understood that his faith had to come first. We continued to game, and Brian didn’t express any problems with that decision on our parts. We made a decision based on our conscience about the things that interfered or reinforced our Christian walk. That we came to opposite yet correct decisions is an example of the wonderful power of grace in our lives and a good warning to both sides to avoid simplistic judgments.

Game Content and Self-Examination

If we accept that the subject of mythology is not off-limits to Christians, provided they are strong in their faith and prepared to face the problems of wading in what many hold to be dangerous waters, there’s a second issue that gamers have to deal with, and that’s the non-occult content of games. Gaming may not be an occult activity, but it certainly shares elements with other forms of popular entertainment in the secular world. A role-playing game is a tabula rasa, a blank slate, with most of the details determined by a consensus between the referee and the players. If the group wants the game to feature protagonists in a heroic role in a world with strong moral values, it usually will. On the other hand, if the group wants the game to feature a pack of psychopaths who run amok committing acts that make Natural Born Killers look like a church picnic, it can do that too.

This is one of the things that makes it impossible to make a generalization that accurately encompasses the spectrum of moral content in role-playing games. It’s like trying to make a useful statement that passes a sweeping moral judgment that applies equally to Lassie and Kill Bill.

Christians are commanded not to compartmentalize their lives; we do not keep parts of our lives separate from God or from our Christian duty. Therefore, we are on some level accountable for how we conduct ourselves when we game. The key question is, therefore, how much influence do our in-character actions have on our Christianity?

Most people would find that when we’re playing a character, be it in a role-playing game or in a dramatic production, we’re not committing sin by proxy; we’re not responsible for the sins of our characters. When I was in high school, I played the role of Caiaphas in a production of Dorothy Sayers’ The Man Born to be King. When my character helped condemn Christ to death, I wasn’t committing the most heinous sin in human history, rather, I was pretending to be a character in a reenactment. Similarly, I believe that when I play Ascarin the mage in a Forgotten Realms game, and he lies, cheats, and becomes involved in magic, I’m not actually committing sins, I’m pretending to be a character who sins.

If this seems unreasonable, let’s reverse the analogy from sin to virtue. I have a character named Billy Deighton, Canadian Rocket Man, in our weekly Pulp Hero game (role-playing classic 1930s heroes like Doc Savage, Indiana Jones, Tarzan, and the Shadow). Billy is a Hero with a capital “H.” He regularly puts his life on the line to protect the innocent, he tells the truth, and is generally a virtuous guy. He goes to church regularly. When I’m playing Billy and he’s doing good deeds, I’m not actually doing good works, I’m just playing a game of pretend. If Billy were to bring a character to Christ in the game, he’s not performing an actual rescue, I’m pretending to be a character who performs a rescue in the context of a game. Fantasy, for good or ill, is still fantasy, unless it has ramifications that go beyond the game table.

This may seem like a pretty clear-cut distinction, but as usual with life, contact with the real world muddies the waters. We know that our outside thoughts and imaginations can affect our spirituality. Just as a method actor can be affected by going too deeply into a character, role-players can submerge themselves so deeply into their role that it does interfere with their Christian relationships. Sometimes it’s too deep, too affecting.

A game’s subject matter does count, especially in areas that are governed by thought and emotions, particularly anger and sexuality. Are we playing a lustful character in recognition of his flaws, or is the character an excuse to act out sinful fantasies? The former could be okay, however the latter definitely is not. Christians should be wary of giving themselves excuses to let their minds wander to unsavory behavior. At the very least, we need to be mindful of a character’s quirks and ask why we’re playing them. Why should a Christian pretend to be a torturer when he can pretend to be merciful? Why should a Christian pretend to be lustful when he can pretend to be righteous? Why should a Christian pretend to be a rebel against lawful authority when he can pretend to be respectful? Why should he fantasize about humiliating people and not edifying them?

However, there are valid situations where Christians can play flawed characters. Sometimes it’s done for the benefit of other characters; the villain allows other players to enjoy foiling his plots and allows their virtue to shine in comparison to him. Sometimes it’s because the role involves a redemptive journey, and going from sinner to saved is certainly a theme that a Christian can put his teeth into. Sometimes it’s done because a role that’s unlike a person’s actual character tests one’s acting abilities, which (like all talents) is a divine gift and needs to be practiced. Sometimes it’s done because a player has a hard time believing in a character unless he’s underlined by serious or believable flaws, or to fit in with the style of the playing group (more on why this isn’t always a bad thing later in this essay). Sometimes a player simply uses gaming as a safety vent for stress or negative emotions.

Fantasies don’t translate into direct behavior: most people are adults who are capable of handling the distinction between the real and the fantastic with ease. Earlier, I mentioned a group of university students whose D&D campaign was pretty disgusting. Twenty years later, every member of that game group is a family man who’s employed at a respectable job, who’s never committed a serious criminal act. Those in-game deeds simply didn’t apply to their actual lives.

Ideally, a Christian should seek game groups and experiences that allow him to do two things: (a) help other players triumph in their real-world struggles, and (b) edify his faith. Even when he doesn’t, however, it’s not a sign that he’s stumbling. Sometimes an entertainment is just an entertainment.

But What About THOSE Games?

Some would argue that Christian gamers should only play Christian games, games designed to edify their faith. I have no problems with people who want to patronize Christian gaming. However, RPGs are largely a tabula rasa, and edification can occur in the most unexpected places, as it did with Brian.

Christians should be quick to admit that gaming, like a lot of the world’s popular entertainment, is not very Christian-friendly. Games like Dungeons and Dragons, while they don’t provide a guide to participating in actual occult rituals, do include symbols of classic demonology in some of their literature; additionally, supplements such as The Book of Vile Darkness explore occult and depraved themes in greater detail. Graphic sexuality is prevalent in many gaming books. Beyond D&D, there are modern occult games like White Wolf’s World of Darkness, where one can play vampires, werewolves, and Hermetic magicians. There are horror games like Call of Cthulhu, whose premise is that the universe is inherently hostile, and that people will either die a gruesome death or linger in gibbering madness. Some games might represent contrary views to Christianity, such as Witchcraft, or be openly hostile to Christian beliefs, such as the original French version of In Nomine.

Some may not see the value in these games. I have problems with some of them myself (though I confess I enjoy Call of Cthulhu for its over-the-top characterizations). Many Christians find redemptive themes in World of Darkness, and even though I don’t play them, I can’t fault anyone who does. I do, however, sympathize with Christians who want their game experiences to be tainted as little as possible by the world’s negative influences. There are a growing number of games that are designed specifically with Christians in mind. These include board games like Settlers of Caanan (a variation on the classic board game Settlers of Catan), Ark of the Covenant, or The Journeys of Paul, and even role-playing games like Spiritual Warfare or Dragonraid.

Also, it is not hard to adjust some existing games, including Dungeons and Dragons, to reflect a more Christian-friendly philosophy. Some even include hooks that make it easy: for example, the great overdeity of D&D‘s most popular fantasy world, the Forgotten Realms, is Ao, an abbreviated form of “Alpha-Omega”. This subtle inclusion of the Christian deity places Him in a position of prominence over pagan deities, who act (according to the laws of the campaign setting) under His authority. A gamemaster who emphasizes Ao’s importance in the Realms and de-emphasizes less Christian-unfriendly aspects might produce a game that’s more appealing to Christians in his game circle. Other games and settings will have other tools that a clever gamemaster might alter to fit his desired message. Darker aspects of the game world (such as those found in the previously mentioned Book of Vile Darkness) may be reserved for the bad guys, accentuating the fight of good against evil. Some magic (“white magic”) might be defined as a divine gift to the world, so players can use it within the confines of the game world while still being mindful of the danger of the occult in the real world. Some gamers play in Middle-earth or Narnia, both of which are substantially friendlier to the Christian ethos than most game worlds.

Before my recent return to Christ, I wrote a book called Testament, a guide to playing characters in the historical Middle East (with a heavy emphasis on the lands of the Bible). That book was not written from a Judeo-Christian perspective, but I wrote it knowing that it might find a Christian audience and that they could adapt it very easily to represent a Christian perspective. Likewise, a gamer could adapt other game systems, such as GURPS, the Hero System, Hero’s Journey, or Burning Wheel, and use them to role-play heroes of the Bible.

Of course, there are also a lot of games where players can take on more positive characters than in much of the fantasy milieu. In addition to overtly Christian games, there are superhero games like Champions or Mutants and Masterminds or Star Wars where the emphasis is often on heroic self-sacrifice, there are games like Pendragon where it’s easy for players to play Christian characters (in this case, the knights of King Arthur’s Round Table). Many games focus on heroism and positive values, and playing character roles can reinforce positive roles. Some of these games may have elements like the previously mentioned “white magic” that some Christians view with a jaundiced eye; even if one gives less weight to the division between fantasy and reality than one ought, a game group has a lot of control over a game’s content.

The Game Group

One thing that gaming’s detractors don’t understand is that a gaming group has as much (or more) of an impact on a game’s style and moral content than the actual game system: in other words, who you play with is more important than what you play. To use a football metaphor again, the difference is like watching a football game with sober Christians or with drunken, profanity-loving non-Christians. The game is the same, but the experience is (or we should hope!) totally different.

Some game groups are supportive and contain believers and/or tolerant non-believers. Others are composed of hostile non-believers who enjoy mocking the Christian faith. Games that might otherwise seem antagonistic to Christians can be edifying with the right group, particularly when the social dynamic of the game does more to shape the group’s adventures than the rules. Likewise, some gaming groups may be toxic to a gamer’s faith, even if the game itself is non-offensive.

A game group is a call to ministry, through example and (when opportunities present) discussion. It is also a circle of friends who support each other in times of need, who enjoy common interests and fellowship. A good gaming group, like any circle of friends, can minimize the impact of the worst events and amplify the good events. They’re the primary reason why gamers play, and why gamers find it annoying when other non-gaming Christians dismiss their activities without a lot of thought and discussion.

Behaving Like a Believer at the Game Table

So much effort is spent on judging a game’s content that we often neglect the real danger area of gaming, the social interaction between players.

In any social activity, particularly competitive ones such as gaming (even role-playing games, though usually cooperative, have their competitive elements), it’s important to watch our manners. We may play Risk or Diplomacy or Settlers of Catan with an implicit “social contract” that a person’s word may be broken. Likewise, RPG games such as The Mountain Witch require betrayal of player vs. player for drama, and in Paranoia it’s necessary for humor. The common social contract still does not justify boastfulness or insults or arguments designed to hurt people’s feelings. Too often I’ve seen an “omega male” at the gaming table, a gamer with incredibly clumsy social skills, a physical handicap, or poor hygiene become the butt of jokes, neglect or abuse. Our first duty as a Christian is avoid joining in bullying circles and other harmful pack behaviors.

Our character’s actions don’t equate to sin. There is one huge exception to this rule: when those actions are a passive-aggressive cover that’s meant to hurt other players on a personal level, either by knowingly humiliating them or destroying their fun, then we are indeed sinning. Christians at the gaming table cannot treat other gamers in the same way as the world. We need to be aware of how we’re treating other players as people. Gaming is such a useful tool to develop friendships, and through friendships, the presentation of positive Christian models, and through those models, lead people to Christ. We are always the ambassadors of Jesus Christ to the world. The front line of all ministry is love, including love for the outcast and the dysfunctional. Fellowship is the best evangelism.

Those who have been in gaming for a long time know that the hobby’s greatest quality is its capacity to bring people together and cement friendships. Most role-playing games follow the common theme of the classic quest story: a group of people getting together to solve a common objective, traveling together through dangerous lands and fighting shoulder-to-shoulder against common enemies. That’s been a surefire formula for bonding with others since the dawn of time. Many gamers are non-Christians who have little or no exposure to Christians outside of the stereotypes presented by the world. Those errors desperately require correction. The gaming table can be a dangerous place for one’s faith, but we need to be there. And when we’re there, we need to exemplify the Christian virtues that lead people to turn toward our faith.

A Warning and a Hope

Back in 1980, when the Dallas Egbert incident first hit the news and the media began warning people about the “dangers” of Dungeons and Dragons, I had a confrontation with my mom over my gaming. She forbade me from gaming, and when I objected, she burst into tears and declared: “I don’t want anything to happen to you!”

Over twenty-five years later, I’m still here. Life has surprised me with crueler twists and turns than I ever expected to endure, however by the grace of God, I’ve survived thus far.

This year at Gen Con, the annual convention for role-playing and board games that takes place every August in Indianapolis, I was walking back to the convention center from a restaurant when I was intercepted by a gamer who recognized the name on my badge. “I met my wife playing Champions years ago,” he said, and then he hastened to introduce his wife. “We always played your stuff,” he added. “You’re indirectly responsible for our marriage!”

The remark was almost certainly an exaggeration; even if I’d never written those books, someone else would have, and the couple would have gotten together anyway. Even so, never in my wildest dreams did I ever suspect that my work would be credited for someone’s marriage. Since returning to my faith several years ago, I’ve wondered if I’m in the right place. From a business standpoint, RPG writing is the skid row of the publishing profession. Pay rates are no better than those paid to pulp fiction writers in the 1930s—when you get paid—and there’s plenty of young talent on the market capable of taking over from aging warhorses like me when you stumble over a deadline. Many publishers have no respect for their writers, and even the ones who do respect you will always put your name last on the list of people to get paid. This isn’t malice on their part; the grim reality is that if a company doesn’t pay their printers, they shut down. They’ve already got the writing on hand when the printer bill comes due, and there’s always another writer to replace you, so we fall to the bottom of the list.

I’ve prayed a lot to God many times during the last two years, asking Him if he really wants me in gaming. I’ve begged Him to place me somewhere where I can secure a more comfortable financial future. Part of this prayer is motivated by my struggles with physical disabilities, which disqualify me from most of the jobs in my area that can support me. Frankly, my long-term future frightens me. Without my faith, I don’t think I could take it. Partially, these prayers are motivated because there are aspects of the gaming culture that really bother me: I don’t like the general hostility to Christianity that’s present in a lot of gamers. I’m very uncomfortable with the role that occult gaming and conspiracy theory games have played in the development of RPGs during the last decade, even though I have friends who play them and who’ve worked on them. The people I like; the subject of their games, not so much.

However, experiences like a chance meeting with a married couple outside a convention in Indianapolis go a long way to convince me that I’m in the place where God wants me to be, that He has plans for me in gaming. 25 years ago, when mom broke down over my gaming, she was wrong. Something did happen to me, but it wasn’t what she feared. I have no idea what God’s plans for me in gaming are, but I feel the best place for me to start is with gamers, with people. Relationships are more important than content. In Corinthians 7:20, Paul says “Each one should remain in the situation which he was in when God called him.” I was in gaming when He called me back, therefore it’s God’s will whether I stay in gaming or move elsewhere, and who am I to argue with my Lord? I’ve gamed, off and on, for nearly thirty years now. If that long experience has taught me anything, it’s that common interests lead to comradeship, and comradeship to friendship, and friendship to love, and love is the gateway to Jesus Christ.

So where does this leave the reconciliation between gaming and non-gaming Christians? I think most Christian gamers understand the objections of non-gaming Christians. Some of the contents of RPGs also bother us. However, please know that we’re not interested in wallowing in occult corruption, but we want to experience fellowship, using the divine gift of imagination given to us by God as a starting point. We have no interest in participating in the real occult, or in providing worship to imaginary gods, or in performing acts of gruesome violence or committing suicide. We are compelled not by darkness, but by the symbols of God that can be found in the mythology of the imagination. Though they may be hidden within the thorny briar of myth, we see them clearly, and we are drawn to them. Though the enemy tries to drown them out with the tumult of worldly noise, they speak to us with the voice of our Shepherd, the Storyteller, the Speaker of parables. How can we resist that voice?

Have faith that we are not being deceived, that with God’s grace we will be mindful of whatever dangerous path that has been set before us, and not stumble. If you cannot find that faith in your hearts, then pray for us, pray for our protection and God’s guidance, and let the matter rest in His will, against whose immeasurable power the forces of the occult are nothing but a crude, pale mockery. In that faith, you will find the unity to which we are all commanded, and come beside us to remind us of our work. For the most part, we’re only gaming for fun, and that’s how we perceive the pastime, much like your favorite activities. However, anyone who comes alongside unbelievers has (whether they realize it or not) a mission, thus we are dice bag missionaries, working on largely foreign soil. In this task, we need all the help we can get.

Your in Christ, amen.

Footnotes:
[1]This is discussed at length in the Christian Gaming Guild FAQ
[2]Tolkien, Humphrey Carpenter, Houghton Mifflin 1977, p. 147

Christian Game-ism

Editor’s note: As usual, opinions of Guild members do not reflect the position of the Guild as a whole. As an organization, we neither condemn nor endorse any given entertainment product. However, neither do we discourage members from offering their own opinions.


What makes a game “Christian?”

Intent

If I handed you a rock and said, “Here you go, this is a Christian rock.” You would likely respond with, “How can a rock be Christian?” Yet if I were to hand you a DVD, CD, video game, or book, then said the same thing about those items, you would not question my meaning like with the rock. The question at hand is “why?” I suggest that it is the understanding of the intent of the item. Christian entertainment is by definition understood to be influenced by Christian ideology. This leads us to another question, “Can a rock sculpture be Christian?” If we can agree that it’s the intent that allows the title “Christian” to be applied to inanimate objects, then I would say yes. The rock sculpture can be a Christian sculpture. Let’s go back to the rock at the beginning. If I handed you that rock and said, “This is a Christian rock because we’re going to build a church with it.” Now, the intent of the rock is to create a building that is supposed to exemplify Jesus and Christian doctrine. I, for one, would say okay. Like the sculpture, I can now agree this rock is a Christian rock, through its intent and purpose. Before you giggle, remember what Jesus said in Luke 19:40 that even the rocks would cry out. Read more

Complex Firearms for D20 Games

Public domain photo. Source: https://www.pikist.com/free-photo-sjtuq

There are several concepts that need to be understood for proper potential damage dice for a given firearm system. There are two kinds of cavities that are created when a projectile hits a body. The wound cavity is created by the track of the projectile damaging tissue as it travels through the body, creating a hole or tunnel as it goes, and in some cases creating multiple tunnels of damage if it fragments. The second is the Stretch cavity which is created when the shockwave of the projectile hits the body and moves tissues around like throwing a rock into a pool of water. For handguns, there are many impressive gel tests that show very dramatic stretch cavities using slow motion video. However the stretch cavity does not actually damage any tissue. Only the wound cavity damages tissue. Tissue damage causes bleeding, and when there is enough blood loss, the target is stopped. Larger projectiles make larger holes and thus more blood loss potential.

The shock of the stretch cavity can, in rare cases, cause enough shock to the nerves that it can render the target unconscious. Hydrostatic shock, where the stretch cavity actually causes tissue damage, does not occur with any tissue damaging results unless the projectile has enough foot-pounds of energy when it strikes the body, depending on the size of the body being hit. Energy is mass times velocity squared. Heavier projectiles have more mass, but require more pressure to give them velocity. The smaller the target, the larger the stretch cavity, the more potential for hydrostatic shock. This is not easy to translate into game terms. However, as a general rule, in Tiny targets, Firearms always product Hydrostatic shock. In size Small, 400 foot-pounds of energy would be needed to create hydrostatic shock (in hunting terms, this would be Class I game—Rabbits, Badgers, Coyotes, Antelope, etc.). In size Medium, 700 foot-pounds of energy would be needed to create hydrostatic shock (Class II game—Cougars, Deer, Antelope, Black Bear, Humans, etc.). In size Large, 1200 foot-pounds of energy would be needed to create hydrostatic shock (Class III game—Brown Bear, Mountain Sheep, Elk, Caribou, Moose, etc.). In size Huge, 1200 foot-pounds or more energy would be needed to create hydrostatic shock (Class IV game—Elephant, Hippo, Dragon, etc.)

The next issue is entropy; the projectile slows down, thus reducing its energy, as it travels. All Centerfire Rifles do Hydrostatic shock (unless they are chambered in a pistol cartridge) at under 100 yards. Some handguns under 30 feet can also do it. Beyond 100 yards, it depends on the cartridge being used (higher pressure has more velocity; heavier projectiles have less velocity but more mass) and the barrel length (the longer the barrel the more velocity). Things like barometric pressure, elevation, and so forth also play a role in the velocity of the projectile, and therefore the energy of the projectile when it impacts its target. The further out a target is, the less energy the projectile has to apply to the body. The furthest away, unless using specialty optics, that a good shooter can shoot effectively is 1200 yards. Game hunters and guides recommend you not take a shot with any standard cartridge rifles at anything further out than 400 yards. In order to have a humane kill, the magic number is 1200 foot-pounds of energy. If your platform and cartridge being used can’t produce that at the range you are considering taking the shot at, don’t take the shot.

There are literally thousands of developed loadings for a given cartridge. To simplify things, though, there are three basic bullet types: Standard loading for most cartridges is a full metal jacket bullet. Expanding, in most cases, is a jacketed hollow point or soft point round. Armor penetrating is typically an iron core round. The standard loading is assumed in the following pages. Expanding bullets will do an extra die of damage in exchange for a 25% penalty to the Accuracy Range increment. These are usually ‘defense’ rounds in Handguns. Armor Penetrating adds a bonus to hit to represent the negation of armor class and an identical penalty to damage to reflect the energy lost punching through the armor. In most cases, a flat +4 to hit and -4 to damage should be assessed. If the armor has a Damage Reduction rating (DR), you ignore it. Yes, they are nasty! But they are also dangerous, as they ignore Hardness of objects. Don’t use them inside a space ship!

Taking all these factors into consideration, we can lay some ground rules in determining weapon damage for Firearms in simple fashion. First, Rimfire Rifles, Black Powder, Pistols, Shotguns, and Centerfire Rifles have different pressure thresholds, and so they are separated. Rimfire uses a flash compound in the rim of the case that ignites the powder. Because of this, the weaker case does not allow for higher pressure. Centerfire uses a primer cup held in a primer pocket in the case. This allows for much higher pressure. Black Powder doesn’t use primer at all. Second we can simply utilize generic data on cartridges in “standard” platforms for that cartridge off Wikipedia.

What follows is a “simple” way to determine damage and range for a given “standard” platform for a given firearm cartridge using Pathfinder Second Edition rules. I took the “normal” top and bottom end cartridges to calculate the range increments and rounded the numbers off to make is simpler. There are more powerful, and less powerful, guns than what I used to determine the mean, but I kept it to what would be considered common firearms. For example a 500 S&W Magnum does 5000 J of energy out of pistol, and a 50 BMG rifle does 21,000 J of energy… and they cost between $5 and $20 per shot to fire… so they are not very common, and really mess with the numbers if you include such beasts.


All Firearms have a Damage Range increment, in addition to the normal Accuracy Range Increment other ranged weapons have. The Accuracy Range increment can be improved with the use of an Optic system.

Firearms Range Increments, Table 1

Weapon Type Accuracy Range Increment* Damage Range Increment
Centerfire Rifle 300 feet / 100 m 300 feet / 100 m
Rimfire Rifle 150 feet / 50 m 150 feet / 50 m
Handguns 75 feet / 25 m 30 feet / 10 m
Shotguns (scatter) 50 feet / 15 m 10 feet / 3 m
Smoothbore Black Powder guns 75 feet / 25 m 30 feet / 10 m
Rifled Black Powder guns 225 feet / 70 m 50 feet / 15 m
Black Powder Scatter guns 50 feet / 15 m 10 feet / 3 m

At the first Damage Range increment, damage is normal. But for each Damage Range increment out, the firearm does one damage die less. If it is down to its last die, the die type reduces by one die type for each Damage Range increment after that; with a minimum of 1 damage.

*Hollow point and soft point bullets give a 25% penalty to the Accuracy Range Increment

Optics

A Scope adds the Volley 30 trait to the weapon. In Pathfinder 2e terms, you have a -2 penalty to use the gun if your target is within 30 feet / 10 m of you. The Accuracy Range Increment is increased by 33%.

Red Dot systems do not impose the Volley penalty, but only increase the Accuracy Range Increment by 10%.

Optics may also grant features such as night vision or recording capabilities, depending on the system used.


The bigger the caliber of projectile, the larger the wound cavity, reflected in a larger damage die size:

Firearms Damage Dice, Table 2-1

Imperial Caliber Metric Caliber Damage Die
.17 – .236 4.318 – 5.994 d4
.237 – .302 6.02 – 7.671 d6
.303 – .368 7.697 – 9.347 d8
.369 – .434 9.373 – 11.024 d10
.435 – .50 11.05 – 12.7 d12

Most black powder pistols are .36 or .45 caliber (d8 or d12). Most black powder rifles are .45, .50, or .58 caliber (d12).

 The higher the energy, the more dice are rolled:

Rifle Damage Dice, Table 2-2a

Energy in Joules Dice**
< 2000 J 2d
2000 J / Black Powder 3d
3000 J 4d
4000 J 5d
5000+ J 6d

Pistol Damage Dice, Table 2-2b

Energy in Joules Dice**
< 300 J 1d
300 J 2d
500 J / Black Powder 3d
900 J 4d
1300 J 5d
1500+ J 6d

** Expanding bullets get an extra die of damage.


Shotguns shoot multiple projectiles and are treated differently as they are designed for short ranges, and therefore the size of the shot determines the number of dice:

Shotgun Damage Dice, Table 2-3

Shot Size Dice
#000 Buck 5d12
#00 Buck 5d10
#0 Buck 5d8
#2 Buck 5d6
#4 Buck / Black Powder Scatterguns 5d4
#5 Shot 4d4
#7½ Shot 2d6
#8 & #9 Shot 1d6

If only one die is being rolled, it may ‘explode,’ meaning that if the highest possible result is rolled, the die is rolled again, and the result is added to the original roll. This can continue until the highest possible result is not rolled.


To determine the damage and range of a specific gun, we simply look up a cartridge on the Wikipedia and compare its caliber, type (centerfire, Rimfire, or handgun) and energy. Use the highest rated energy loading on the page. For example, I’ll look up 7.7×58 Arisaka on Wikipedia. It has a diameter of 7.92mm. It’s highest rated energy listed is 3136 J. So looking at our lists above, it uses 4d8. Not too shabby. So instead of creating long laundry lists of damage, we’ve created a formula to convert any firearm to Pathfinder 2e damage.


Here are some more common cartridges converted:

A standard 5.56 NATO (AR15/M16) would use d4s, and at 1859 J it gets 2 of them (they can also fire .223 Remington at 1814 J, still only 2 dice).

A 9×19 Parabellum (9mm, 9mm Luger) +P Pistol uses d8s and at 617 J uses 3 of them. This covers the Beretta M9 (FS92), the standard NATO side arm from 1985 until 2017. Also the Sig Sauer P320 (RX17) from 2017 to Present. It is the most popular round next to .22 Long Rifle. The Glock Model 19 is the most popular handgun in this cartridge. Portland Police use Glock Model 17, as do all Federal Agencies except the Border Patrol and NCIS.

A .357 Magnum Pistol uses d8s and at 964 J uses 4 of them. Examples include the Smith & Wesson Model 27/28, Colt Python, and Ruger Security Six. A lot of State Police agencies and the Border Patrol switched from S&W 10s to S&W 28s in 1955 and used them until 1992.

A .357 SIG Pistol uses d8s and at 978 J uses 4 of them. The Glock Model 31 is the standard U.S. Border Patrol and NCIS sidearm.

7.62×39 (AK47/SKS) Rifles use d8s (0.310 caliber projectiles) and at 2108 J uses 3 of them.

The .38 Special +P Pistol (S&W Model 10 was the standard Cop gun from 1899 until 1990) uses d8s and at 476 J gets 2 dice.

The .40 S&W Pistol uses d10s and at 797 J uses 3 of them. Most cop guns are Glock Model 22.

.45 ACP (Colt 1911) uses d12s and at 796 J uses 3 of them. This was the U.S. Forces Pistol from 1911 until 1986 with 8+1 rounds. A smaller 6+1 round Officers’ version was carried by U.S. Forces Officers from 1955 until 1985. A 7+1 Round Commander version was available for Civilians.

A .270 Winchester rifle uses a d6 and at 4006 J uses 5 of them.

30-06 rifle uses d8 and at 4042 J uses 5 of them.

M1 Garand is a 30-06, but must be loaded to under 2800 J so they get 3 dice (use of regular 30-06 ammo will blow the op rod off the gun and damage it).

7.62×45 NATO rifles (M14) use d8s and at 3560 J uses 4 of them (they can also fire .308 Winchester at 3700 J, but still only 4 dice)

.22 Long Rifle in a Rifle gets d4s and at 277 J gets 2 of them, but only 1 in a Pistol.

Note: There are more powerful guns, but this keeps them capped for playability.


Additional Rules

Report Shock: When you fire a firearm without a suppressor, Report Shock takes place. The rules may vary depending on the game system, but by and large, if you are within 25 feet of the muzzle of an unsuppressed firearm, you must make a Fortitude, Constitution, or equivalent saving throw. In Pathfinder 2e, it would be a Simple DC for your level at Good Difficulty. If you succeed, nothing happens. If you fail, you take 1d8 points of non-lethal damage, and are both deaf and stunned for one round. If you are already deaf or have hearing protection in place, you are immune.

Overpenetration: If a target’s hit points are reduced to zero and there is still damage left over, the bullet “blows through” the target and may strike a creature or object behind the target. The original attack roll is used to see if the round hits, and if so, the remainder of the damage roll is applied to that target.

Recoil: Modern and Black Powder Firearms generate Recoil after each shot. A cumulative -1 penalty to hit is applied per shot fired to the next shot. This lasts until the shooter takes the Readjust action, Moves, or performs some other Action other than firing the weapon. However, Firearms are Agile weapons. In Pathfinder 2e, Recoil offsets the Agile trait when doing a multi-attack. If you do not do some other action prior to firing, the penalty continues to accumulate across combat rounds.

For instance, in Round 1, you fire three times. The first shot has no penalty. The second is at -5 (-4 for an Agile weapon and -1 for Recoil). The third shot is at -10 (-8 for Agile weapon, -2 for Recoil). In Round 2, you keep firing. The fourth shot is -3 for Recoil. The fifth at -8 due to -4 Recoil and -4 Agile weapon. The sixth is -13, and so forth. In Round 3, you take the Readjust action, which clears the Recoil penalty.

Reloading: Reloading is an Interact action and may require more than one action, depending on the weapon system being used. Most magazine-fed systems take two actions to reload: one to draw the magazine while ejecting the old one, and one to load the magazine and charge the weapon system.

Non-detachable magazine systems take a number of actions equal to 2 per cartridge being loaded, as do swing-out revolvers when not using a speed loader. Using a speed loader device takes only 3 actions to reload. Single Action Revolvers take an additional action per cartridge to eject spent cartridges through the load gate.

Modern single shot systems take three actions to reload: One to eject the spent cartridge, one to ready the new cartridge, and one to load the cartridge.

Black Powder weapons take 10 actions to reload. This time is cut in half if they have pre-measured powder wraps and a wad and ball block. Paper cartridge and cap & ball weapons take five actions to reload per chamber. Non-cap (primitive) Black Powder weapons such as wheel-locks take an additional two actions to ready the pan unless the user employs a single-action fire ability or spell to ignite the pan.

Sewers and Such

Someone once wrote that good Game Masters seem to know a little bit about everything. If it’s not obvious, this is because they need to know how the world works so they can make their own game settings seem real. I know this first-hand from years of running fantasy campaigns. At one point or another, I found myself digging into the details of agriculture, mining, free diving, sailing, carpentry, sheep breeding, the wool trade, and a dozen other subjects that I never imagined I would research. Of course, this is not limited to fantasy role-playing. When running Gamma World or some other apocalyptic game, a good GM probably needs to know a little about modern firearms, lasers, nuclear radiation, mutation, the ecology of a wasteland, etc. Running Traveller or another sci-fi game, the GM should probably know something about the vacuum of space, space travel, planets, stars, asteroids, comets, gravity, etc. You get the idea.

Not long ago, M.J. Young of the Christian Gamers Guild penned a few short articles on very generic topics, like waterways, country roads, and cities. Though at face value they seem too generic to be helpful, the articles can be surprisingly useful to GMs. Great GMs might know a little about everything, but they don’t start off like that. Everyone needs to pick up basics from someplace, and MJ’s articles were great for anyone not already knowledgeable about those topics. Even veterans can glean some points that they had never considered.

In this brief article, I‘ll touch on another topic that seems like it could be useful to many GMs—sewers. I cannot count the times that I’ve seen modules or homemade adventures with wererats skulking through labyrinthine sewers. Strangely, though I’ve been playing for over thirty-five years, I never played in or ran such an adventure. I recently decided to add a sewer setting to an ongoing campaign, but I realized that I had to find out something about sewers first. As with most things, one topic connects to many others. In this case, I found it tough to examine sewer systems without simultaneously looking at water supplies and plumbing. Read more

2019 at the Christian Gamers Guild Reviewed

Last December we published Thirteen Months in Review, in which I attempted to index everything that had been posted to the site in the previous thirteen months–the time from when our previous index, Overview of the Articles on the New Christian Gamers Guild Website, had been published.  I am now attempting once again to summarize, this time a calendar year of material, for those who missed something or want to find something they remember. Read more

New Home for the CGG!

Yahoo recently announced that the Groups service that the CGG has relied upon for years to manage our main email discussion list is being scaled back. Archives, photos, databases, polls, etc will be deleted come December. Since we do, in fact, use most of those features, we decided to move over to Groups.io, which not only has a less Orwellian privacy policy, it also seems to generally run better.

Naturally, several people have raised the question “Why stick with email? Wouldn’t Facebook/Reddit/Discord/a forum/other service-du-jour be better?” The reason’s are three-fold: First, email has staying power. It’s unlikely to go away in the foreseeable future. Discord may go the distance, or it may fade into obscurity like ICQ. Google+ ceased to exist, and any given other service probably will, too, in the long-term. But even if Groups.io itself goes away, our inboxes remain, and we can find a new service or set one up ourselves if necessary.

Second, email is passive. If I had to remember to go to a forum or a Facebook group every day or every week, even as a Board member, I’d eventually lose the habit. Others would, too, and before you know it, CGG would be as dead as Fans for Christ. Since the Guild’s messages come directly to me, even if I ignore it for a time, eventually I’ll remember to look in that CGG folder in my email account. That’s probably the primary reason the CGG is still around after all these years—it takes very minimal effort to stay connected to it.

Finally, there are plenty of other groups that cover those other venues. Want to talk with Christian gamers on Facebook? Check out The Tavern. Is Discord your thing? Saving the Game has a vibrant community there. CGG’s primary venue has always been email, and for the time being, that continues.

Of course, that doesn’t mean we’re ignoring other channels. Grant, of the aforementioned Saving the Game, did set up a CGG Discord channel for us (invite available on request. Email admin@christian-gamers-guild.org for a link), and there are two Reddit communities operated by a CGG member: https://www.reddit.com/r/christianitygaming/ and https://www.reddit.com/r/DarkDungeons/

Anyway, as always, membership in the CGG is open to all, and it’s as simple as joining the discussion list. You can do that via email by sending a message to main+subscribe@Christian-Gamers-Guild.groups.io or by going to the group’s web portal at https://christian-gamers-guild.groups.io/


As a consequence of the move, if you subscribed to the CGG at some time in the past but had stopped receiving email for one reason or another, you may have received an unexpected welcome email and a spate of new conversations starters from the new distribution list. Obviously that’s been unwelcome to some people because I’ve had about a dozen notifications of people immediately leaving the new list. So allow me to apologize—it’s never our intention to spam anyone, but mechanized processes definitely do have their downside in that regard. Of course, those who are uninterested in the list probably are equally uninterested in coming here for an explanation…

Manage Your Factions with Mind Mapping

I was in a conversation recently about how Game Masters manage factions—how do you track their activities and relationships? I use a technique of mind mapping. If you’ve never heard this term, a mind map is a drawing that abstracts the relationships between people, organizations, nations, etc into a spatial diagram. It can look similar to a flowchart, but it doesn’t necessarily progress to an end point. Here’s a sample of a map I used for planning a long-ago Unknown Armies campaign:

Read more

Our Friends and Allies — August 2019

The Christian Gamers Guild is not alone in our efforts to build faith communities among the geek sub-cultures. Numerous other organizations, ministries, and individuals are also doing valuable and powerful work among Trekkies, roleplayers, cosplayers, video gamers, and many other segments. As the nature of Internet communities is to change constantly, we’ll try to continue updating and republishing this list twice a year to keep it fresh.

This time around, it’s categorized by type so you can more easily find the kinds of groups and ministers you’re interested in. Some entries fall into multiple entries, of course, so I’ll try to put them in their most salient category, with a note about other things they do.

Although several of these organizations produce (or are) products, the Christian Gamers Guild does not endorse any of them, in accordance with our policy to neither condemn nor endorse any particular game product (and by extension, any other organization, ministry or service). If you have any questions about the appropriateness of any product for yourself, your family, or your gaming group, it is up to you to investigate and decide. Read more

An Invitation to Contribute to the CGG Site

Today happens to be the fifth Tuesday of April, and that actually creates a hole in our article schedule.

I write two series, the Faith in Play series that appears on the first Tuesday of every month, and the RPG-ology series that runs the third week.  Other members of the Christian Gamers Guild typically fill the second and fourth weeks, most notably Mike Garcia with his game stories and special rules and setting information, but we’ve also had quite a few contributions from R. C. Brooks and his D20 game setting, guild board member Eric Vandenhende, guild president Reverend Rodney Barnes, and our webmaster Bryan Ray.  They all have real-world jobs, though, so it’s understandable that they don’t keep pace with someone who spends nearly all his time writing and reading things others have written.  It thus sometimes happens that there’s nothing to post.

I’m writing this not merely to fill a slot that would otherwise have been empty, but to recognize—and to get you to recognize—that we welcome contributions from other writers.  We had a wonderful piece at the end of last month from Stephen Taylor, not a member of the guild but head of Games for All in the United Kingdom, about how to launch and run a games or hobby ministry.  We would love to have more perspectives on more related subjects from more Christians, and if you have something to say about faith and leisure activities, and don’t know where to say it, the invitation is extended to you to give us your idea here and we’ll try to slate you into one of our openings.

Probably the easiest way to let us know you’re interested is to post a comment at the bottom of this page; we’ll see that you commented, and follow up somehow.  You can also reach either Bryan or me through Facebook, such as messaging the Christian Gamers Guild’s Facebook page or contacting us personally.

I look forward to reading your thoughts, and I’m sure our many readers do so as well.