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Of Games and God: A Christian Exploration Of Video Games
Video games are big business, generating billions of dollars annually. The long-held stereotype of the gamer as a solitary teen hunched in front of his computer screen for hours is inconsistent with the current makeup of a diverse and vibrant gaming community. The rise of this cultural phenomenon raises a host of questions: Are some games too violent? Do they hurt or help our learning? Do they encourage escapism? How do games portray gender? Such questions have generated lots of talk, but missing from much of the discussion has been a Christian perspective.
Kevin Schut, a communications expert and an enthusiastic gamer himself, offers a lively, balanced, and informed Christian evaluation of video games and video game culture. He expertly engages a variety of issues, encouraging readers to consider both the perils and the promise of this major cultural phenomenon. The book includes a foreword by Quentin J. Schultze.
224 pages, Paperback
First published January 15, 2013
14 people are currently reading
301 people want to read
About the author
Kevin Schut
3 books7 followersKevin Schut (PhD, University of Iowa) is associate professor and chair of the department of media and communication at Trinity Western University in Langley, British Columbia. His research uses video games to investigate the intersection of communication, technology, and culture. He has published articles and chapters on video games and history, games and mythology, and evangelical involvement with video games.
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Displaying 1 - 17 of 17 reviews
February 4, 2013
After Sandy Hook, I observed an argument on Facebook either decrying video games as a contributor to violence and all sorts of other social maladies or defending gaming for a variety of reasons. As a non-gamer who discussed this with my son who knows a bit more than I about this world, I realized I really didn't know enough to engage this.
What I appreciated about this book is that Schut is a gamer as well as a committed Christian thinker who seeks to take a nuanced and balanced approach to this question. One of the questions he explored that intrigued me was the question of why we play and how play is an important part of spiritual life. At the same time, he explores the dangers of addiction to gaming (a problem for small number of gamers but not the vast majority--although check with the significant people in their lives to be sure!). He explores the ways games have tended to cater to men and objectify women and also cites the contrary examples. He explore the ways gaming creates communities, including Christian gaming communities. And he raises questions for Christians about why they would want to engage in first person shooter games while not categorically writing off this genre.
Schut comes from a Reformed background and leans strongly toward the Christ transforming culture approach in Richard Niebuhr's classic schema. And this would be his approach to videogaming, calling for Christian gamers and game programmers to shape and create culture the gaming world. He equally challenges people to neither unthinkingly engage the gaming culture nor stand apart and launch criticism from afar. A helpful, timely, and much needed book.
What I appreciated about this book is that Schut is a gamer as well as a committed Christian thinker who seeks to take a nuanced and balanced approach to this question. One of the questions he explored that intrigued me was the question of why we play and how play is an important part of spiritual life. At the same time, he explores the dangers of addiction to gaming (a problem for small number of gamers but not the vast majority--although check with the significant people in their lives to be sure!). He explores the ways games have tended to cater to men and objectify women and also cites the contrary examples. He explore the ways gaming creates communities, including Christian gaming communities. And he raises questions for Christians about why they would want to engage in first person shooter games while not categorically writing off this genre.
Schut comes from a Reformed background and leans strongly toward the Christ transforming culture approach in Richard Niebuhr's classic schema. And this would be his approach to videogaming, calling for Christian gamers and game programmers to shape and create culture the gaming world. He equally challenges people to neither unthinkingly engage the gaming culture nor stand apart and launch criticism from afar. A helpful, timely, and much needed book.
February 8, 2026
Kevin Schut has provided a well-written, engaging, and holistic Christian investigation in his Of Games and God: A Christian Exploration of Video Games. Although still flawed at some points as we will see, this work is a must-read for any Christian who desires to think more deeply about video games.
Schut’s goal in this work, to quote the title of the first chapter, is to find “balance in an unbalanced discussion.” Although he himself is a gamer, he desires to evaluate video games from a critically Christian perspective, a perspective that is open to the pros and the cons. Schut emphasizes throughout his work that a wise approach to video games will neither uncritically praise or condemn, nor never think about games deeply at all (10). Further, the Christian engagement with video games is part of the broader issue of how Christians relate to technology and culture as a whole, and it is Schut’s contention that the calling of the Christian gamer “is to engage video games and their surrounding culture, gain critical understanding of them, and help transform them” (12). This transformative approach to games is in contrast to other popular approaches, which Schut labels as the “monastic” and “sanitizing” approaches, the former denoting the Christian retreat from particular components of culture that are deemed problematic or corrupt, and the latter denoting the Christian replacement of particular components of culture that are deemed problematic or corrupt. This book is thus devoted to a Christian approach to video games that is wise in its undertaking and transformative in its goals.
Schut focuses on eight main subjects for Christians to consider: the nature technology generally and its relation to video games, the nature of games and play generally, escapism and fantasy, the depiction of gender in video games, the potential for education in video games, Christians who work in video game development, and Christian community within video games. In addressing these subjects, Schut also correlates them with common objections to video games, such as the depiction of violence in games, game addiction, and the perceived isolation that games seem to inculcate.
Schut’s brief analysis of technology in pop culture offers a helpful introductory orientation for the book overall. An illuminating case of this is when Schut quotes from 1933 warning against movies, but in doing so replaces the words “film” and “pictures” with “video games” and “games.” The resulting quote looks like something that could have been written today. Schut’s point is that “our culture has a history of worrying about culture” (7). By “our culture”, Schut has in view American culture, which has a history of either technological utopianism, which posits that technological developments will eventually solve all our problems, or technological dystopianism, which posits that all of our problems are actually due to technological developments to one degree or another. Schut finds both of these extremes inaccurate: “no technology has managed to fix family dysfunctions or eliminate hunger or injustice. Neither has any technology turned the population into gibberish idiots (despite elitist proclamations to the contrary) or destroyed the world (although nuclear and biological weapons certainly have the capability)” (9). In Schut’s evaluation, these extremes express our tendency to locate “our cultural fears and hopes in something that may not truly be the root of those hopes and fears. Technology, in other words, is a useful screen upon which we can project our fondest wishes and deepest nightmares” (9). This mediating approach to technology in general is foundational for Schut’s mediating approach to video games in particular.
In his discussion on the nature of games, Schut appropriates one definition of games in general, namely that “a game is a system in which players engage in an artificial conflict, defined by rules, that results in a quantifiable outcome” (18). A video game, then, is “a computer-run game meant to be played on a video screen” (17). Of course, there are limits to these definitions (sandbox games like The Sims are not based on any conflict, for example; Pokemon Go is a game that incorporates actual geography and outdoor play, therefore stretching the boundaries of the game beyond the screen), but Schut is satisfied with these definitions for his purposes. Crucial for this chapter is the uniqueness of the actual medium of the video game; video games are not reducible to narrative or story. In other words, video games are meant to be played, not read. As compared to novels and films, wherein the audience has a more passive role when engaging them (but not completely passive), video games are intrinsically participatory in their media: “games need players — not viewers — who actually manipulate the game in some way” (18). The medium of video games allows players to change what happens on screen immediately at the press of a button, while viewers of a movie have no such freedom to change what is experienced on screen, Video games, therefore, cannot be reduced to narratives or messages, although they will still communicate messages and tell stories with characters. Video games are meant to be played, and therefore incorporate into their very nature more experiential components that are not always or at least easily equated to propositional knowledge (23).
Chapter three is where Schut addresses many of the common objections to video games and offers both pros and cons to each objection. These include non-Christian ideologies in games, the use of magic in games, the mechanization of spirituality, and more. Schut is able to answer each objection satisfactorily, but still is able to see where at least some objections are coming from. For example, the observation that video games treat religious ideas and imagery in purely functional ways has been made by many, and this can contribute to the trivialization of religious ideas and imagery outside of the game (although not necessarily). This functionalism, however, cuts both ways as Schut demonstrates: if religious ideas and imagery are understood in functional, mechanical ways, then so are demonic and occult ideas and images. Video games are not mystical portals to spiritual darkness when magic and demons are on screen; the demon sorcerer is just as much defined by ones and zeros as the church healer.
Schut devotes an entire chapter to the nature of violence in video games. He summarizes the history of violence in video games, describes media-effects research, and the nature of human play in the context of games. In short, 1) there is no established evidence that causally connects playing violent video games with violent behavior and actions in the real world (perhaps with the exception of increased in short term aggression); 2) violence, from a Christian perspective, is not inherently wrong (contrary to pacifists) and therefore can have a good and true function in games and stories; 3) playing games entails continuities and discontinuities with reality — the player does not become a different person when entering the game, but the normal rules of morality do not apply to the game (e.g., killing someone in a video game does not make the player a murderer in real life. Similarly, when two players agree to play a game of chess, neither are concerned as to whether the war that the mimic on the chess board is just or not; needless removal of the opponent’s pawns may amount to a bad strategy, but it does not entail an actual war crime). Nonetheless, Schut still clarifies that “a whole series of factors should play into any judgment of violent video games. Who is the player, and what is his or her mind-set, maturity, beliefs, and perceptiveness? Does the game in question have some apparent effects in this particular individual or community of players?… What is the cultural context of the game and player?” (70). In the end, Schut appeals to 1 Cor. 10:23 for the Christian playing video games: all things are permissible, but not all things are beneficial. “What this means in practice is constant self-monitoring, conversation, and engagement…. War, pain, danger, suffering, and excitement will always be part of the human condition while we still live. Many video games reflect that reality. Will we use those games to grapple with or to glorify violence?” (71).
Schut’s chapter on fantasy, escapism, and game addiction is one of the best in the book. Schut discusses the reality of addictive behavior that can come about with playing video games, but also points out the dubiousness of the label of “addiction” to playing games, since the standard criteria of addiction, such as the presence of substance that alters neurological state (drug abuse) or a material goal that drives the addictive behavior (gambling). Moreover, sheer amount of play cannot be appealed to as a criterion for addiction, since many gamers can spend large amounts of hours playing all the while maintaining healthy relationships and responsibilities. Schut concludes that given the many difficulties when it comes to the nature and criteria of game addiction, it is all the more difficult to give all blame to video games themselves as the cause of addiction (even though there are specific elements of games that can and do mimic gambling, like micro-transactions). In order to mitigate the addictive potential of playing games, a proper understanding of escapism is helpful, and Schut appeals to JRR Tolkien and CS Lewis for this. According to Tolkien and Lewis, fantasy (or fairy stories and myths) are not mere attempts to leave reality, but are means to get in touch with reality. The good, true, and beautiful are highlighted in fantasy, and therefore remind us of the true, good, and beautiful in our own lives in the real world. Schut not only appeals to this understanding of escapism, but goes beyond Tolkien and Lewis by arguing that video games are particularly well equipped for proper escapism, especially as Tolkien and Lewis understood it in light of their world-fiction. Due to the participatory nature of the video game medium, players are actually able to explore different fantastical worlds in such a way that books and movies cannot. The “spatial storytelling” of games are uniquely equipped to help the player engage in fantasy in proper ways, ways that maintain the Tolkienian distinction between escape and desertion.
Schut’s chapter on gender in games is unfortunately the weakest of the book. Schut provides a history of gender depiction in video games and then offers a brief prescriptive section on how Christians should approach gender in games. Schut contends that tropes of masculinity and femininity in games ought to be balanced with the reality that both man and woman are made in the image of God, that both are redeemed in Christ, and that both have flexibility in their characteristics and roles. All this is good and true, but four major issues are present: 1) Schut uncritically accepts the sharp distinction between sex and gender, conceding that gender is purely cultural (95). This leads Schut to claim that typically masculine themes of video games like exploration, being a hero, logical thinking, and conquering the enemy are not inherently male in any sense, which is at least an overstatement if not an oversimplification (99). 2) Schut’s critique of complementarianism is shallow on multiple fronts: first, he characterizes complementarians as Christians who would find many video games objectionable because men can play as women, women can play as men, and what is typically masculine or feminine can be mixed (106). But this characterization seems to uncharitably depict complementarians as incapable of invoking the very categories that Schut has invoked about the nature of games and their relation to violence and magic. Just as violence isn’t real violence in games, so gender need not be real gender; put concretely, if a complementarian Christian playing Skyrim chooses to play as a female Khajiit, this does not imply that the Christian is implicitly endorsing transgenderism or bestiality. Second, Schut criticizes complementarians for not considering Old and New Testament passages that require that women be stoned or that women be silent in churches. Not only does Schut not cite specific authors here, but these issues are far more complex and there are justifications for the complementarian position in light of these passages. Third, Schut at one point states that “there’s nothing biblical, for instance, about the idea that a man should work and his wife should stay home with their children” (106). Again, this is an overstatement that does not account for key passages of Scripture that seem to imply otherwise, or at least complicate the issue. 3) Just as Schut characterizes the complementarian as incapable of making the distinction between gender in games and gender in reality, so Schut himself leaves this matter undiscussed. Schut’s analysis seems to imply a much stronger continuity between gender in reality and gender in games. On the one hand, this makes sense especially compared to violence in video games, but there most certainly are discontinuities as well, and Schut does not bring these out. 4) Schut does not discuss the issue of lust at all. Even though Schut consistently proves how video games are most often “made by men for men”, he does not broach the spiritual problem of men who struggle with lusting after the idealized women on screen. This is a serious omission given that so many men struggle with lust and that video games are often associated with objectifying women in sexualized ways.
Schut’s treatment of video games and education is illuminating and overall balanced. He discusses digital media critics, who contend that the constant interaction with new media is restructuring the human brain, shortening attention spans and damaging the capability of deep focus. On the other end of the spectrum are educators for games, who advocate for the utilization and integration of video games into educational programs. Schut finds truths in both sides: the digital media critics are right in that new media is a constant source of distraction and is impacting attention spans. But this critique applies to media in general, not necessarily just video games. As for proponents for video games in education, it is true that video games are capable of maintaining focus for players and, due to their immersiveness and interactivity, that players often retain much information about the games they play. This information, however, does not often translate to real world application, at least not easily or without additional instruction. In the end, Schut concludes that “if properly deployed, video games can be a part of our new culture without destroying what is valuable in existing culture. Video games aren’t stupid: the question is whether or not we’ll be stupid in how we use them” (125).
The last two chapters are able to be addressed together because they focus on Schut’s research into Christians who make video games and Christians who play video games. Both involve Schut’s own interview-style research and so involve answers to specific survey questions. The most interesting element of Schut’s results from Christian video game developers are the various conceptions of the “Christian” video game, ranging from video games that present a Christian message, Christian-friendly video games, and the theoretical evangelistic video game. Additionally, there were some responses who argued that there are no “Christian” or “non-Christian” games; there are good games and bad games. Schut’s research here provides an interesting case in how Christianity relates to culture in concrete ways. Schut’s research into Christian gaming communities is similar in this regard as well. Most importantly, Schut does a good job of debunking the “solitary gamer” motif by demonstrating the normative social nature of playing games, especially in the contemporary gaming industry.
In sum, despite some objectionable parts, Schut has provided an incredible Christian introduction to video games that can also be read as a concrete application of a theology of culture and technology. If you are Christian skeptical of games or if you are a Christian gamer, you should read closely and ponder Schut’s points carefully.
Schut’s goal in this work, to quote the title of the first chapter, is to find “balance in an unbalanced discussion.” Although he himself is a gamer, he desires to evaluate video games from a critically Christian perspective, a perspective that is open to the pros and the cons. Schut emphasizes throughout his work that a wise approach to video games will neither uncritically praise or condemn, nor never think about games deeply at all (10). Further, the Christian engagement with video games is part of the broader issue of how Christians relate to technology and culture as a whole, and it is Schut’s contention that the calling of the Christian gamer “is to engage video games and their surrounding culture, gain critical understanding of them, and help transform them” (12). This transformative approach to games is in contrast to other popular approaches, which Schut labels as the “monastic” and “sanitizing” approaches, the former denoting the Christian retreat from particular components of culture that are deemed problematic or corrupt, and the latter denoting the Christian replacement of particular components of culture that are deemed problematic or corrupt. This book is thus devoted to a Christian approach to video games that is wise in its undertaking and transformative in its goals.
Schut focuses on eight main subjects for Christians to consider: the nature technology generally and its relation to video games, the nature of games and play generally, escapism and fantasy, the depiction of gender in video games, the potential for education in video games, Christians who work in video game development, and Christian community within video games. In addressing these subjects, Schut also correlates them with common objections to video games, such as the depiction of violence in games, game addiction, and the perceived isolation that games seem to inculcate.
Schut’s brief analysis of technology in pop culture offers a helpful introductory orientation for the book overall. An illuminating case of this is when Schut quotes from 1933 warning against movies, but in doing so replaces the words “film” and “pictures” with “video games” and “games.” The resulting quote looks like something that could have been written today. Schut’s point is that “our culture has a history of worrying about culture” (7). By “our culture”, Schut has in view American culture, which has a history of either technological utopianism, which posits that technological developments will eventually solve all our problems, or technological dystopianism, which posits that all of our problems are actually due to technological developments to one degree or another. Schut finds both of these extremes inaccurate: “no technology has managed to fix family dysfunctions or eliminate hunger or injustice. Neither has any technology turned the population into gibberish idiots (despite elitist proclamations to the contrary) or destroyed the world (although nuclear and biological weapons certainly have the capability)” (9). In Schut’s evaluation, these extremes express our tendency to locate “our cultural fears and hopes in something that may not truly be the root of those hopes and fears. Technology, in other words, is a useful screen upon which we can project our fondest wishes and deepest nightmares” (9). This mediating approach to technology in general is foundational for Schut’s mediating approach to video games in particular.
In his discussion on the nature of games, Schut appropriates one definition of games in general, namely that “a game is a system in which players engage in an artificial conflict, defined by rules, that results in a quantifiable outcome” (18). A video game, then, is “a computer-run game meant to be played on a video screen” (17). Of course, there are limits to these definitions (sandbox games like The Sims are not based on any conflict, for example; Pokemon Go is a game that incorporates actual geography and outdoor play, therefore stretching the boundaries of the game beyond the screen), but Schut is satisfied with these definitions for his purposes. Crucial for this chapter is the uniqueness of the actual medium of the video game; video games are not reducible to narrative or story. In other words, video games are meant to be played, not read. As compared to novels and films, wherein the audience has a more passive role when engaging them (but not completely passive), video games are intrinsically participatory in their media: “games need players — not viewers — who actually manipulate the game in some way” (18). The medium of video games allows players to change what happens on screen immediately at the press of a button, while viewers of a movie have no such freedom to change what is experienced on screen, Video games, therefore, cannot be reduced to narratives or messages, although they will still communicate messages and tell stories with characters. Video games are meant to be played, and therefore incorporate into their very nature more experiential components that are not always or at least easily equated to propositional knowledge (23).
Chapter three is where Schut addresses many of the common objections to video games and offers both pros and cons to each objection. These include non-Christian ideologies in games, the use of magic in games, the mechanization of spirituality, and more. Schut is able to answer each objection satisfactorily, but still is able to see where at least some objections are coming from. For example, the observation that video games treat religious ideas and imagery in purely functional ways has been made by many, and this can contribute to the trivialization of religious ideas and imagery outside of the game (although not necessarily). This functionalism, however, cuts both ways as Schut demonstrates: if religious ideas and imagery are understood in functional, mechanical ways, then so are demonic and occult ideas and images. Video games are not mystical portals to spiritual darkness when magic and demons are on screen; the demon sorcerer is just as much defined by ones and zeros as the church healer.
Schut devotes an entire chapter to the nature of violence in video games. He summarizes the history of violence in video games, describes media-effects research, and the nature of human play in the context of games. In short, 1) there is no established evidence that causally connects playing violent video games with violent behavior and actions in the real world (perhaps with the exception of increased in short term aggression); 2) violence, from a Christian perspective, is not inherently wrong (contrary to pacifists) and therefore can have a good and true function in games and stories; 3) playing games entails continuities and discontinuities with reality — the player does not become a different person when entering the game, but the normal rules of morality do not apply to the game (e.g., killing someone in a video game does not make the player a murderer in real life. Similarly, when two players agree to play a game of chess, neither are concerned as to whether the war that the mimic on the chess board is just or not; needless removal of the opponent’s pawns may amount to a bad strategy, but it does not entail an actual war crime). Nonetheless, Schut still clarifies that “a whole series of factors should play into any judgment of violent video games. Who is the player, and what is his or her mind-set, maturity, beliefs, and perceptiveness? Does the game in question have some apparent effects in this particular individual or community of players?… What is the cultural context of the game and player?” (70). In the end, Schut appeals to 1 Cor. 10:23 for the Christian playing video games: all things are permissible, but not all things are beneficial. “What this means in practice is constant self-monitoring, conversation, and engagement…. War, pain, danger, suffering, and excitement will always be part of the human condition while we still live. Many video games reflect that reality. Will we use those games to grapple with or to glorify violence?” (71).
Schut’s chapter on fantasy, escapism, and game addiction is one of the best in the book. Schut discusses the reality of addictive behavior that can come about with playing video games, but also points out the dubiousness of the label of “addiction” to playing games, since the standard criteria of addiction, such as the presence of substance that alters neurological state (drug abuse) or a material goal that drives the addictive behavior (gambling). Moreover, sheer amount of play cannot be appealed to as a criterion for addiction, since many gamers can spend large amounts of hours playing all the while maintaining healthy relationships and responsibilities. Schut concludes that given the many difficulties when it comes to the nature and criteria of game addiction, it is all the more difficult to give all blame to video games themselves as the cause of addiction (even though there are specific elements of games that can and do mimic gambling, like micro-transactions). In order to mitigate the addictive potential of playing games, a proper understanding of escapism is helpful, and Schut appeals to JRR Tolkien and CS Lewis for this. According to Tolkien and Lewis, fantasy (or fairy stories and myths) are not mere attempts to leave reality, but are means to get in touch with reality. The good, true, and beautiful are highlighted in fantasy, and therefore remind us of the true, good, and beautiful in our own lives in the real world. Schut not only appeals to this understanding of escapism, but goes beyond Tolkien and Lewis by arguing that video games are particularly well equipped for proper escapism, especially as Tolkien and Lewis understood it in light of their world-fiction. Due to the participatory nature of the video game medium, players are actually able to explore different fantastical worlds in such a way that books and movies cannot. The “spatial storytelling” of games are uniquely equipped to help the player engage in fantasy in proper ways, ways that maintain the Tolkienian distinction between escape and desertion.
Schut’s chapter on gender in games is unfortunately the weakest of the book. Schut provides a history of gender depiction in video games and then offers a brief prescriptive section on how Christians should approach gender in games. Schut contends that tropes of masculinity and femininity in games ought to be balanced with the reality that both man and woman are made in the image of God, that both are redeemed in Christ, and that both have flexibility in their characteristics and roles. All this is good and true, but four major issues are present: 1) Schut uncritically accepts the sharp distinction between sex and gender, conceding that gender is purely cultural (95). This leads Schut to claim that typically masculine themes of video games like exploration, being a hero, logical thinking, and conquering the enemy are not inherently male in any sense, which is at least an overstatement if not an oversimplification (99). 2) Schut’s critique of complementarianism is shallow on multiple fronts: first, he characterizes complementarians as Christians who would find many video games objectionable because men can play as women, women can play as men, and what is typically masculine or feminine can be mixed (106). But this characterization seems to uncharitably depict complementarians as incapable of invoking the very categories that Schut has invoked about the nature of games and their relation to violence and magic. Just as violence isn’t real violence in games, so gender need not be real gender; put concretely, if a complementarian Christian playing Skyrim chooses to play as a female Khajiit, this does not imply that the Christian is implicitly endorsing transgenderism or bestiality. Second, Schut criticizes complementarians for not considering Old and New Testament passages that require that women be stoned or that women be silent in churches. Not only does Schut not cite specific authors here, but these issues are far more complex and there are justifications for the complementarian position in light of these passages. Third, Schut at one point states that “there’s nothing biblical, for instance, about the idea that a man should work and his wife should stay home with their children” (106). Again, this is an overstatement that does not account for key passages of Scripture that seem to imply otherwise, or at least complicate the issue. 3) Just as Schut characterizes the complementarian as incapable of making the distinction between gender in games and gender in reality, so Schut himself leaves this matter undiscussed. Schut’s analysis seems to imply a much stronger continuity between gender in reality and gender in games. On the one hand, this makes sense especially compared to violence in video games, but there most certainly are discontinuities as well, and Schut does not bring these out. 4) Schut does not discuss the issue of lust at all. Even though Schut consistently proves how video games are most often “made by men for men”, he does not broach the spiritual problem of men who struggle with lusting after the idealized women on screen. This is a serious omission given that so many men struggle with lust and that video games are often associated with objectifying women in sexualized ways.
Schut’s treatment of video games and education is illuminating and overall balanced. He discusses digital media critics, who contend that the constant interaction with new media is restructuring the human brain, shortening attention spans and damaging the capability of deep focus. On the other end of the spectrum are educators for games, who advocate for the utilization and integration of video games into educational programs. Schut finds truths in both sides: the digital media critics are right in that new media is a constant source of distraction and is impacting attention spans. But this critique applies to media in general, not necessarily just video games. As for proponents for video games in education, it is true that video games are capable of maintaining focus for players and, due to their immersiveness and interactivity, that players often retain much information about the games they play. This information, however, does not often translate to real world application, at least not easily or without additional instruction. In the end, Schut concludes that “if properly deployed, video games can be a part of our new culture without destroying what is valuable in existing culture. Video games aren’t stupid: the question is whether or not we’ll be stupid in how we use them” (125).
The last two chapters are able to be addressed together because they focus on Schut’s research into Christians who make video games and Christians who play video games. Both involve Schut’s own interview-style research and so involve answers to specific survey questions. The most interesting element of Schut’s results from Christian video game developers are the various conceptions of the “Christian” video game, ranging from video games that present a Christian message, Christian-friendly video games, and the theoretical evangelistic video game. Additionally, there were some responses who argued that there are no “Christian” or “non-Christian” games; there are good games and bad games. Schut’s research here provides an interesting case in how Christianity relates to culture in concrete ways. Schut’s research into Christian gaming communities is similar in this regard as well. Most importantly, Schut does a good job of debunking the “solitary gamer” motif by demonstrating the normative social nature of playing games, especially in the contemporary gaming industry.
In sum, despite some objectionable parts, Schut has provided an incredible Christian introduction to video games that can also be read as a concrete application of a theology of culture and technology. If you are Christian skeptical of games or if you are a Christian gamer, you should read closely and ponder Schut’s points carefully.
March 27, 2019
This book by Kevin Schut does a nice job of engaging the common criticisms of gaming without dismissing them. He considers Christian critiques with seriousness. I think at the end of the day gamers (like myself) will walk away approving of this book while opponents of gaming will probably dismiss the book's argument.
Essentially Schut argues that games are what you make them out to be. If you want them to be a tool for violent and evil expression, they will be that. If you want them to be creative and community building endeavors, they can be that too. It's really up to the gamer to decide what to play, how to play, and how the games will influence your life.
I found the book to have refreshing depth in regard to philosophy and understanding the purpose of things like media and/or entertainment. Schut takes criticism of gaming overall head on. The author addresses issues about evil, violence, demonic imagery, the occult, and even gaming addiction. By confronting these issues sincerely, the book has an appeal that could work to influence more conservative Christians who may be unwilling to accept video games as viable activities.
The book strikes me as a bit of a hammer intended to deal with all the nails. There's little chance that someone who has never gamed will be persuaded by a book. Likewise, the book didn't totally encourage me (already a Christian and a gamer) to look at my games much differently. I already try to make good choices on what to play. I would have liked to see a guide chapter to help Christian gamers learn to interpret the "texts" of games a bit more, but perhaps that's a different book.
This work is a sort of semi-biblical defense of playing games. It doesn't baptize the gaming industry. It doesn't condemn certain games over others. But what the book contributes is a baseline for how we might think about games. It seems like something an undergraduate student might take home to his parents after a year or two at a private Christian college and say, "see, it's okay that I played 200 hours of Fortnite with my friends this semester. God doesn't condemn it in the Bible!"
My snarky comment aside, I did really enjoy the book. It did give some opportunities for meaningful thought and conversation. I'm a bit conflicted on the audience and purpose of the book, but it is definitely a good place to start when it comes to questions about the relative value of gaming in the life of a Christian.
Essentially Schut argues that games are what you make them out to be. If you want them to be a tool for violent and evil expression, they will be that. If you want them to be creative and community building endeavors, they can be that too. It's really up to the gamer to decide what to play, how to play, and how the games will influence your life.
I found the book to have refreshing depth in regard to philosophy and understanding the purpose of things like media and/or entertainment. Schut takes criticism of gaming overall head on. The author addresses issues about evil, violence, demonic imagery, the occult, and even gaming addiction. By confronting these issues sincerely, the book has an appeal that could work to influence more conservative Christians who may be unwilling to accept video games as viable activities.
The book strikes me as a bit of a hammer intended to deal with all the nails. There's little chance that someone who has never gamed will be persuaded by a book. Likewise, the book didn't totally encourage me (already a Christian and a gamer) to look at my games much differently. I already try to make good choices on what to play. I would have liked to see a guide chapter to help Christian gamers learn to interpret the "texts" of games a bit more, but perhaps that's a different book.
This work is a sort of semi-biblical defense of playing games. It doesn't baptize the gaming industry. It doesn't condemn certain games over others. But what the book contributes is a baseline for how we might think about games. It seems like something an undergraduate student might take home to his parents after a year or two at a private Christian college and say, "see, it's okay that I played 200 hours of Fortnite with my friends this semester. God doesn't condemn it in the Bible!"
My snarky comment aside, I did really enjoy the book. It did give some opportunities for meaningful thought and conversation. I'm a bit conflicted on the audience and purpose of the book, but it is definitely a good place to start when it comes to questions about the relative value of gaming in the life of a Christian.
April 24, 2024
It seemed like too many emotional arguments for his position (pro-games) and it makes sense coming from a male feminist. I would have liked to read a book that interacted with video games and mature Christian thought but his personal feelings about video games were overbearing in my opinion.
February 4, 2017
For as long as I can remember, my hobby (though passion is probably more accurate of a term) of video games and faith in Christ have been at odds, at least in regards to how the majority of Christian culture views these digital works of art. How exactly does everything fit together? Kevin Schut seeks to figure this out in his book "Of Games and God: A Christian Exploration of Video Games".
Overall, I appreciated this book in several ways. One, Schut actually is a gamer and as such, has knowledge of video games, how they work, how they're designed and so on. This comes out in his writing as he shows again and again that he knows what he's talking about.
Second, he displays well-researched topics in his writing. He then interacts with this research and asks questions that deal directly with the research results. It's some incredibly astute, and direct, questions when dealing with violence in game, the stereotype of gamers being solitary beings, and how gaming communities counteract that stereotype.
Which, by the way, the chapter on Christian gaming communities? Great, great stuff. Especially as someone who has a sizable Christian gaming community of his own.
By all accounts, and given my standing as a host of a Christian video game podcast, you'd think I'd have given this book a 5-star review. But, this book is far from perfect and I have two major gripes with this book.
First: little to no Scriptural support. For anything. This literally read like a Jane McGonigal piece with words "God", "the Bible", and "Jesus" sprinkled in random spots. It appears Schut operates off the presupposition that -only- Christians will read this book. And for the most part, that's probably the majority audience of who will pick this book up. However, that does not negate the fact, and need, for Biblical support of the conclusions that Schut arrives at. He had opportune moments where Scripture is pivotal for the discussion on violence and over-sexualized women in games and he rather engages with scientific research than the faith he claims to hold to so tightly.
Second: his chapter on female characters in video games, and their representation, is incredibly sloppy and came across as lazy. Female representation in gaming has made some significant leaps and bounds in recent years (just look at the recent reboot of Tomb Raider). But there are still games that exploit females for sex appeal and to drive sales (Dragon's Crown and Catherine are two glaring examples). Yet, Schut side-steps this issue entirely save for a brief blurb during the intro about the proverbial "chain-mail bikini". Rather, he spends the chapter showing evidence of how there are more female gamers now and takes a not-so-subtle jab at the view of complementarianism (while demonstrating he has a shallow view of in his writing). What about the fact that sexually exploitative games exist and how should Christians engage with them? Or avoid them? He missed a perfect opportunity to discuss these things but wastes a chapter in doing so.
As Schut says in the closing chapter: this book is meant to be a start of a bigger conversation. And I think it accomplishes that. However, I think he could have aided the body of Christ in providing stronger Biblical support for his stance (with actual Scripture references vs allusions to common Biblical teachings) and touched on real issues within gaming, rather than pointing to some research and saying, "Yeah, I disagree".
Overall, I appreciated this book in several ways. One, Schut actually is a gamer and as such, has knowledge of video games, how they work, how they're designed and so on. This comes out in his writing as he shows again and again that he knows what he's talking about.
Second, he displays well-researched topics in his writing. He then interacts with this research and asks questions that deal directly with the research results. It's some incredibly astute, and direct, questions when dealing with violence in game, the stereotype of gamers being solitary beings, and how gaming communities counteract that stereotype.
Which, by the way, the chapter on Christian gaming communities? Great, great stuff. Especially as someone who has a sizable Christian gaming community of his own.
By all accounts, and given my standing as a host of a Christian video game podcast, you'd think I'd have given this book a 5-star review. But, this book is far from perfect and I have two major gripes with this book.
First: little to no Scriptural support. For anything. This literally read like a Jane McGonigal piece with words "God", "the Bible", and "Jesus" sprinkled in random spots. It appears Schut operates off the presupposition that -only- Christians will read this book. And for the most part, that's probably the majority audience of who will pick this book up. However, that does not negate the fact, and need, for Biblical support of the conclusions that Schut arrives at. He had opportune moments where Scripture is pivotal for the discussion on violence and over-sexualized women in games and he rather engages with scientific research than the faith he claims to hold to so tightly.
Second: his chapter on female characters in video games, and their representation, is incredibly sloppy and came across as lazy. Female representation in gaming has made some significant leaps and bounds in recent years (just look at the recent reboot of Tomb Raider). But there are still games that exploit females for sex appeal and to drive sales (Dragon's Crown and Catherine are two glaring examples). Yet, Schut side-steps this issue entirely save for a brief blurb during the intro about the proverbial "chain-mail bikini". Rather, he spends the chapter showing evidence of how there are more female gamers now and takes a not-so-subtle jab at the view of complementarianism (while demonstrating he has a shallow view of in his writing). What about the fact that sexually exploitative games exist and how should Christians engage with them? Or avoid them? He missed a perfect opportunity to discuss these things but wastes a chapter in doing so.
As Schut says in the closing chapter: this book is meant to be a start of a bigger conversation. And I think it accomplishes that. However, I think he could have aided the body of Christ in providing stronger Biblical support for his stance (with actual Scripture references vs allusions to common Biblical teachings) and touched on real issues within gaming, rather than pointing to some research and saying, "Yeah, I disagree".
March 3, 2014
Schut manages to approach a complex issue with balance and humour in an approach that is easily read and yet well researched. A great read for any gamer, theologian, scholar, or any person interested in the subject. Would highly recommend
October 17, 2019
There are some pretty good observations about video games in this book, about what they are. Particularly helpful is the chapter on addiction. But I remain skeptical, even as one who has played countless hours of video games, that they are neutral and it’s just a matter of moderation, temperament, or content. But this is a worthy attempt to speak to what they do and for Christians to think more seriously about how to engage this medium that is one of the most pervasive in our technological age.
June 28, 2019
Pro's - Had good insights and relevant questions to face head on.
Cons- The author identifies himself as a "Christian" feminist when discussing complementarianism vs egalitarianism. He also relies heavily on psychological research. An example would be the reference of video game addiction as mental illness rather than a lack of self control.
Cons- The author identifies himself as a "Christian" feminist when discussing complementarianism vs egalitarianism. He also relies heavily on psychological research. An example would be the reference of video game addiction as mental illness rather than a lack of self control.
May 1, 2025
A fairly well-rounded, non-controversial snapshot of gaming culture and Christianity's interaction with it from the mid-2000s - early 2010s. No hugely surprising insights, but decently well-researched, even if the author's opinion is a bit too front and center.
June 15, 2021
Great Review of Video Gaming and Faith
This is a great primer for Christians seeking a critical but well rounded view of how faith and video gaming are intertwined. I enjoyed the survey responses and research in the final chapter and would like to see further work in how evangelism in virtual realms can be done practically based on this knowledge.
This is a great primer for Christians seeking a critical but well rounded view of how faith and video gaming are intertwined. I enjoyed the survey responses and research in the final chapter and would like to see further work in how evangelism in virtual realms can be done practically based on this knowledge.
May 17, 2014
This is a book that I purchased after seeing the author present a lecture on the same topic at the University of Iowa. The book is largely a repeat of the lecture or I should say the lecture was based on the book. Since I enjoy playing video games myself and have two sons who probably play them more than I do, I thought this might be a valuable topic to investigate. This book provides a basic introduction to many topics related to video games, faith, and ethics.
At the outset of the discussion, Dr. Schut admits to his own love of video games and the fact that has made the study of them his academic pursuit and, consequentially, the source of his livelihood. With that on the table moves forward to the academic discussion of defining a video game and its role as a new medium. He points out how there has often been opposition to new media and technologies from some Christians and that the critics of video games share many of the same attitudes as critics of earlier media such radio, television, theater, or the organ. As a medium, video games are not inherently good or evil, but have strengths and weaknesses that can be used to carry a message that is good or evil.
The next chapter deals with religion in video games. Here he discusses the fact that video games do not provide a great mechanism to convey spirituality. Most games that incorporate deities usually just do so as another feature that will enhance or obstruct your performance in the game. They are mechanized tables of bonuses - part of the machine. Sometimes games incorporate religion as ornamentation or historical context for the game, occasionally even presenting Christianity in a negative light. However, this is no different than the way we encounter religion in a book or movie. All in all, though, video games largely ignore religion altogether.
From there Dr. Schut moves on to chapters regarding the most common concerns regarding video games, violence and addiction. This discussion was not much different than the discussions that I heard as a kid regarding television. He presents no ultimate conclusions, but he also never really provides a distinctly Christian discussion of the topic. There is much debate within Christian community regarding acceptable forms of violence, so perhaps such a general book cannot really even step into the discussion. As to addiction, he does show a couple tricks that video games use to draw players in a maintain the excitement, but there is no easy way to know who might become addicted and the numbers of true addicts remain small. All in all, he personally seems to look to C. S. Lewis and J. R. R. Tolkein for guidance and he decides along with Aristotle's doctrine of the mean, "All things in moderation," as the best approach.
A topic which drew thoughtful questions at the lecture was that of sexuality and the Christian's attitude towards displays of gratuitous sex in games. His book speaks of largely of gender roles and the changing presentation of women's roles in games. He also writes about his frustration with the presentation of female characters in a manner that would be sexually attractive to men. However, in our sexually charged culture, I believe this area will increasingly present ethical dilemmas or obstacles for Christian game players.
The following chapters presented the views of Christians in the gaming industry and Christian players. It was interesting, but not surprising, to see that wide range of attitudes. In summary, some developers looked at presenting good quality work as an expression of faith that glorified God, while others were more deliberate in including Christian thought and values into the games they made. Few seemed to welcome or appreciate games with overtly Christian themes. And of course, there was the usual discussion about what makes a Christian game or if such a thing even exists. Amongst players, video games were a place for community and outreach to nonbelievers. Many felt that they should live in the game world with the same values Jesus would wish for them to show in the real world.
As he concluded the book, and at various points in earlier discussions, the book mentioned the most important question of all. Is a video game simply escapism? As my Pastor often told me in my college days, "The good is the enemy of the best." How many opportunities are we losing to do what the Lord wants us to do when bury ourselves in video games (or books, movies, board games, etc.)? If anything the book provides this valuable point for Christian gamers to leap into self evaluation and keep their perspective in focus.
This was a generally good introduction to the topic and a easy book to understand. I give it an average rating simply because I feel that its target audience would be believers and hence could have provided more scriptural support for it points.
At the outset of the discussion, Dr. Schut admits to his own love of video games and the fact that has made the study of them his academic pursuit and, consequentially, the source of his livelihood. With that on the table moves forward to the academic discussion of defining a video game and its role as a new medium. He points out how there has often been opposition to new media and technologies from some Christians and that the critics of video games share many of the same attitudes as critics of earlier media such radio, television, theater, or the organ. As a medium, video games are not inherently good or evil, but have strengths and weaknesses that can be used to carry a message that is good or evil.
The next chapter deals with religion in video games. Here he discusses the fact that video games do not provide a great mechanism to convey spirituality. Most games that incorporate deities usually just do so as another feature that will enhance or obstruct your performance in the game. They are mechanized tables of bonuses - part of the machine. Sometimes games incorporate religion as ornamentation or historical context for the game, occasionally even presenting Christianity in a negative light. However, this is no different than the way we encounter religion in a book or movie. All in all, though, video games largely ignore religion altogether.
From there Dr. Schut moves on to chapters regarding the most common concerns regarding video games, violence and addiction. This discussion was not much different than the discussions that I heard as a kid regarding television. He presents no ultimate conclusions, but he also never really provides a distinctly Christian discussion of the topic. There is much debate within Christian community regarding acceptable forms of violence, so perhaps such a general book cannot really even step into the discussion. As to addiction, he does show a couple tricks that video games use to draw players in a maintain the excitement, but there is no easy way to know who might become addicted and the numbers of true addicts remain small. All in all, he personally seems to look to C. S. Lewis and J. R. R. Tolkein for guidance and he decides along with Aristotle's doctrine of the mean, "All things in moderation," as the best approach.
A topic which drew thoughtful questions at the lecture was that of sexuality and the Christian's attitude towards displays of gratuitous sex in games. His book speaks of largely of gender roles and the changing presentation of women's roles in games. He also writes about his frustration with the presentation of female characters in a manner that would be sexually attractive to men. However, in our sexually charged culture, I believe this area will increasingly present ethical dilemmas or obstacles for Christian game players.
The following chapters presented the views of Christians in the gaming industry and Christian players. It was interesting, but not surprising, to see that wide range of attitudes. In summary, some developers looked at presenting good quality work as an expression of faith that glorified God, while others were more deliberate in including Christian thought and values into the games they made. Few seemed to welcome or appreciate games with overtly Christian themes. And of course, there was the usual discussion about what makes a Christian game or if such a thing even exists. Amongst players, video games were a place for community and outreach to nonbelievers. Many felt that they should live in the game world with the same values Jesus would wish for them to show in the real world.
As he concluded the book, and at various points in earlier discussions, the book mentioned the most important question of all. Is a video game simply escapism? As my Pastor often told me in my college days, "The good is the enemy of the best." How many opportunities are we losing to do what the Lord wants us to do when bury ourselves in video games (or books, movies, board games, etc.)? If anything the book provides this valuable point for Christian gamers to leap into self evaluation and keep their perspective in focus.
This was a generally good introduction to the topic and a easy book to understand. I give it an average rating simply because I feel that its target audience would be believers and hence could have provided more scriptural support for it points.
October 10, 2022
This book is poorly argued. While Schut does bring up real counter-claims to his argument, he does not answer them adequately.
Take for example Chapter five on addiction. The first section goes on at length with examples of addiction to video games. Then he admits,
"Anyone I've ever talked to who's a true gamer knows games exert a kin of mental pull. If we're in the middle of a really good session, the last thing we want to do is quit. Those of us who are Civilization gamers know we have to wake up for work in five hours, but, well, we could afford just one more turn. And if we have to stop playing for mundane things like sleep food, work, or time with family, parts of our minds are still working on the game . . ." (74).
He seems to be calling to the common experience of addiction between him and any serious gamers in the audience.
Then he has the gall to go on and question whether or not video games are really addicting since there is not a consensus on a definition for addiction: "What, exactly, qualifies as a video-game addiction?" (78). ie How much time is too much? Some people can play for x amount of hours and are fine, others are not. There is a lack of unified definition he argues.
But, he contends "even if psychologists were to establish such a list of problem behaviors that we could call 'addiction,' how could we identify the cause? . . . if we don't know what the cause is can we really blame video games?" (79). Schut sounds like a child who stole a cookie, but when caught the child replies "Mom, what is stealing? If you made the cookie, and i'm your son...can it really be called stealing?" Thankfully, Schut does not stay here.
He continues, "can people become addicted to video games? I think the answer is a qualified yes" (81). I do not get the hesitation. How could there be a question of whether or not people could become addicted? This feels like weaseling out the problem and attempting to cast doubt on a clear issue.
At 26, i'm one of those crusty folks who probably need to 'get with the times', but I don't care. I don't think Christian men should have any serious involvement in child's play like video games. Yes, there's space to play games (perhaps even video games!), but when you consider yourself "a gamer" something is usually wrong. I don't play video games personally, because I like them too much. I can't handle them with self-control, so I abstain by God's grace.
If you like this book, be careful that you are not just trying to find justification for what your conscience and the Holy Spirit are clearly telling you is wrong. (2 Tim 4:3)
2 Timothy 2:3-7; Ephesians 5:16;
Take for example Chapter five on addiction. The first section goes on at length with examples of addiction to video games. Then he admits,
"Anyone I've ever talked to who's a true gamer knows games exert a kin of mental pull. If we're in the middle of a really good session, the last thing we want to do is quit. Those of us who are Civilization gamers know we have to wake up for work in five hours, but, well, we could afford just one more turn. And if we have to stop playing for mundane things like sleep food, work, or time with family, parts of our minds are still working on the game . . ." (74).
He seems to be calling to the common experience of addiction between him and any serious gamers in the audience.
Then he has the gall to go on and question whether or not video games are really addicting since there is not a consensus on a definition for addiction: "What, exactly, qualifies as a video-game addiction?" (78). ie How much time is too much? Some people can play for x amount of hours and are fine, others are not. There is a lack of unified definition he argues.
But, he contends "even if psychologists were to establish such a list of problem behaviors that we could call 'addiction,' how could we identify the cause? . . . if we don't know what the cause is can we really blame video games?" (79). Schut sounds like a child who stole a cookie, but when caught the child replies "Mom, what is stealing? If you made the cookie, and i'm your son...can it really be called stealing?" Thankfully, Schut does not stay here.
He continues, "can people become addicted to video games? I think the answer is a qualified yes" (81). I do not get the hesitation. How could there be a question of whether or not people could become addicted? This feels like weaseling out the problem and attempting to cast doubt on a clear issue.
At 26, i'm one of those crusty folks who probably need to 'get with the times', but I don't care. I don't think Christian men should have any serious involvement in child's play like video games. Yes, there's space to play games (perhaps even video games!), but when you consider yourself "a gamer" something is usually wrong. I don't play video games personally, because I like them too much. I can't handle them with self-control, so I abstain by God's grace.
If you like this book, be careful that you are not just trying to find justification for what your conscience and the Holy Spirit are clearly telling you is wrong. (2 Tim 4:3)
2 Timothy 2:3-7; Ephesians 5:16;
March 14, 2013
Probably one of the most balanced treatments of the subject from a clearly Christian perspective that you will find. As a long-time gamer myself (from strategy board games through D&D to Ultima IV on the monochrome Apple II through River Raid on Atari to WoW and EVE and Civ and Sim and LOTRO, et al) I REALLY appreciated hearing thoughtful comments from someone who knows the subject from the inside--and well, not merely passing acquaintance.
His discussion of the inner workings of game design at concept and playstyle level was insightful and helpful for many who are just players or those who don't really get gaming. His chapters on gender issues in games, violence in games, and the potential for "game addiction" are excellent. He is discerning about the actual danger spots and the places where Christians should be wary or careful without indulging in the all-too-frequent hysteria about video games and their negative influence on society. He also gives a well-balanced defense of "play" as a good thing in God's design for us.
The only weak spot in the book I felt was his treatment of in-game community towards the end of the book. It left me feeling there was so much more to say and analyze and questions that needed to be provoked in the reader regarding this aspect of gaming. That said, it takes nothing away from the overall value of the work. I just felt he started stronger than he finished with his writing and analysis.
His discussion of the inner workings of game design at concept and playstyle level was insightful and helpful for many who are just players or those who don't really get gaming. His chapters on gender issues in games, violence in games, and the potential for "game addiction" are excellent. He is discerning about the actual danger spots and the places where Christians should be wary or careful without indulging in the all-too-frequent hysteria about video games and their negative influence on society. He also gives a well-balanced defense of "play" as a good thing in God's design for us.
The only weak spot in the book I felt was his treatment of in-game community towards the end of the book. It left me feeling there was so much more to say and analyze and questions that needed to be provoked in the reader regarding this aspect of gaming. That said, it takes nothing away from the overall value of the work. I just felt he started stronger than he finished with his writing and analysis.
January 5, 2015
Broad and useful introduction to the subject of video games, especially for those who are unfamiliar with them. Those who are quite plugged in would enjoy the various references to cherished games, but at the same time they might find the analysis a bit superficial at times. I also felt that deeper theological questions could have been explored in relation to the difficult scenarios that video games often throw players into, particularly since the author places such emphasis on the interactivity of video games. I get the sense that the primary target audience is the one that sees video games as morally suspect. Nevertheless, a recommended read!
February 27, 2013
Excellent presentation of video game culture to, for, and from a Christian perspective.
November 5, 2013
Great conversation starter about a hugemongous phenomenon. I especially liked that it was written by an avid gamer who is a deep thinker. Recommended.
February 24, 2016
The author's voice is great but he doesn't have a thesis, he's not arguing for anything so it made me disinterested by the second chapter.
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