A good friend of mine from a fairly conservative evangelical background is considering becoming a pastor at his non-denominational church. As part of the evaluation process, they asked him to write a paper on these tonics that he is not an expert on.
He asked for my opinion and I offered to share it online to solicit constructive criticism, notes of encouragement, and or reading recommendations on these topics.
I believe his goal is to be faithful to the scriptures, loving to those outside the church, and challenging to those inside the church, as most of us could do better.
What he wrote is in the quotation marks below.
“1: Scope of the Issue
Sexual immorality has become a besetting and ubiquitous issue in our culture and in our churches. While many aspects of it are not novel or unique to this time and have clear scriptural input, there are others that bring challenges to our church for which we don’t have obvious precedent. The main point of these comments is to try and answer three questions with some degree of specificity: (1) how do we make ourselves a place where people who do not know Christ will feel welcome to come and learn of Him regardless of where they come from, (2) how do we pastorally care for people who have come in to the church with pre-existing circumstances related to sexual immorality, and (3) how do we equip our members to represent Christ to those in their lives that are dealing with these issues. We want to do this in a way that does not “walk a tight rope” or compromise to appease, but honors Scripture in its commands to both show compassion and exhort and correct. We must recognize that every individual circumstance is unique, and many will require careful and prayerful consideration, but this is meant to give a framework for that consideration.
2: Scriptural Basis for Corporate Response
There are many references we can point to that discuss and define sexual immorality throughout Scripture and many of these will be used below as we consider specific examples and situations. Let us start, however, by looking at passages that deal with corporate response rather than individual sin. It is clear that the Corinthian church had significant issues in this area, and much of Paul’s first letter was devoted to it. In chapter 5, Paul states that when sexual immorality is discovered in the church we should “mourn” over it and “not to associate with immoral people.” Importantly, he also makes clear in vv. 9-13 that these comments only apply to those “who bears the name of brother.” He explicitly writes, “not at all meaning the sexually immoral of this world…for what have I to do with judging outsiders?” This is key in informing our response to those who are not members of the church. If it is our desire to see sinners come through our doors and come to know our Savior through our ministry, then we must be welcoming, accepting them where they are. This is not to say we hide or compromise the biblical position, but it is not an issue on which we want to filter people at the door. There are three categories of people in sexual sin that we need to form a response for. First, those just coming to the church who have not committed to it – these should be treated the same as any we are reaching out to with Christ’s love. They need Jesus, not behavioral change. Next, those who have recently joined the church but have pre-existing sexual sin patterns. This can and should be addressed with patience, dignity, and love. There are often many sin areas in the life of a new believer, and it is prudent to discern how and when to address each of them. Lastly, those who have been members in the church for some amount of time and fall into sexual sin. This is the group that Paul is primarily addressing in 1 Corinthians. While sex within marriage is a private issue, sexual sin cannot be a taboo topic. It needs to be addressed regularly and clearly. We need close enough relationships within the church that such problems do not fester in the dark. We must avoid the typical church pattern to vilify the first group, never see the second group, and pretend the third group doesn’t exist until it all blows up in scandal. May it never be.
3: Consistency Issue
There is a tendency in our Christian culture to treat some sexual sins as worse than others. Like the Corinthians, some things we seem to have accepted as just ubiquitous parts of our culture. Knowing the prevalence of promiscuity and fornication among teens and single adults and usage of pornography even within the church, we tend to address these as issues of indwelling sin, similar to anger or fear of man, with offers of accountability and understanding when someone falls. By contrast, when it comes to homosexuality or adultery, it is often a church discipline issue. We view homosexual marriage as a major problem, but remarriage after a non-biblical divorce is rarely addressed. These inconsistencies lead to stigmatization and polarization and should have no place in the church. The criterion for escalation should be unrepentance, not the nature of the sexual sin. It is clear from 1 Corinthians that all should be taken seriously, but none should be vilified above others.
4: Culture and Identity
The major underlying problem with many of the sexual sin and gender issues is that they have come to be culturally bound up with people’s identities. This is not a new phenomenon and is not unique to this issue. As far back as Acts 19, you see people becoming “enraged” because Paul had threatened the Ephesians’ cultural identity as worshipers of Artemis. People continue to find their primary identities in their employment, hobbies, sports teams, or families rather than Christ. None of these should be accepted, but none should be reviled either. If a person does not know Jesus, they are dead. How they identify themselves is of no concern. Once they have been made alive, they can be taught that “whose” they are is more important than “who” they are. All identity outside of Christ is not sinful, but if it takes paramount importance, it may become so. A person who recognizes a tendency toward same sex attraction may label themselves as gay or lesbian. This should not be considered a sin issue unless it becomes, for them, their defining characteristic or leads to sinful actions. We should recognize the difficulty of this struggle and support such a person rather than get hung up on labels. There must be clear distinction between identifying same sex attraction and engaging in homosexual behavior. These should be the guiding principles underlying everything that follows are regards individual cases.
5: Public Facing Information, Guests, and New Attendees
Considering what we have discussed, and Paul’s assertion in 1 Corinthians 5 that we ought to reserve judgment on sexual immorality to those we call brother, I would submit that public facing information regarding the church (i.e. website, app, etc) should not publish a position on sexual immorality, marriage, and gender identity. Doing so effectively places the filter at the door so that people who do not know Christ may be turned away from it. This is not tantamount to tacit approval. In appropriate contexts within the church, these topics should still be discussed and addressed, but I do not believe it is consistent with a biblical treatment of unbelievers to place it in a public facing forum. If we have guests or new regular attendees who appear to be engaged in a cohabitating or fornicating relationship, a homosexual relationship, or other sexual sin, this should not be a priority to address unless we have discerned that they are believers and join the church. Even then, it is important to draw a distinction between someone who deals with same-sex attraction and someone who engages in homosexual behavior. The next seven points are meant to discuss, in broad terms, how we should address those who join the church with pre-existing relationships or identity issues:
6: Promiscuity, Cohabitation – Hebrews 13:4, 1 Cor 7:1-2, Ex 22:16
Much of the biblical discussion on promiscuity is by inference. Clearly, sex was meant to be inseparably linked to marriage and outside of that context should be considered immoral. For those who join the church already in a sexual relationship who are unmarried we should apply Exodus 22:16 and encourage them to marry as soon as possible. If they do not wish to marry, they should be encouraged to separate. Paul acknowledges in 1 Cor 7:2 that marriage is the best remedy for “temptation to sexual immorality.”
7: Adultery, Divorce and Remarriage – Matt 5:32, Matt 19:9, 1 Cor 7:10-11
This issue is given much more explicit biblical instruction but is often glossed over in our Christian culture due to the messy landscape of divorces and remarriages. In cases where non-biblical divorce has occurred, if reconciliation is possible, this should be pursued. If reconciliation is impossible because one or more parties have remarried, it would not be sensible to divorce again in order to achieve reconciliation. The principle to apply here, I believe, is from 1 Cor 7:17-24 summarized in verse 20: “Each one should remain in the condition in which he was called.” This is not an ideal circumstance, but it is the best way forward in an imperfect world. Of note, polygamy was common in the culture of the early church, and while not ideal, was accepted by the church, as evidenced by the qualifications for elder to be “a husband of but one wife.” We have polygamous cultures even within our local community and if they came to Christ, we should not counsel them to divorce all but one wife and thus disrupt their social structure. It is not ideal and would disqualify them from eldership, but they should remain as they are. Whether marriage after unbiblical divorce in the past disqualifies a man from eldership is a case-by case question for the eldership.
8: Pornography, Sensuality, and Lust – Lev 18:6-18, Matt 5:28
As mentioned above, use of pornography has reached a high saturation point within our culture and within our church. While once thought of as simply a male issue, there is a growing trend toward gender parity in pornography usage. It is an issue that should be discussed with some frequency within our church. For those that join the church and view pornography regularly, it needs to be made clear that while the world has largely destigmatized it, it is still sexual immorality. Furthermore, this isn’t just limited to nudity and pornography, but any sensuality that leads to looking at someone “with lustful intent” is the heart equivalent of adultery according to Matt 5:28. In our culture, it is not possible to avoid such things by just turning away. We need to address the heart issues of idolatry, selfishness, and satisfaction in Christ. Practically, how should we deal with those who have on-going struggles with pornography, sensuality and lust? Should this preclude them from eldership? From deaconship? Taken strictly, this would preclude nearly all men from eldership. These require individual evaluation from the elders, but a guiding principle should be, if the person is repentant and there is evidence of growth in their life, we should consider more responsibility and continued discipleship.
9: Homosexuality – Lev 18:22, Lev 20:13, 1 Cor 6:9, 1 Tim 1:8-11
From the above references and others, it is evident that homosexual behavior is sexual sin. We cannot equivocate on that point. As we have discussed above, if a person who is already a believer and in the church and struggles with same sex attraction, we should approach them as we would handle anyone who is sexually attracted to someone to whom they are not married. If such a person decides that homosexuality is not sinful and begins sexually immoral activity, we should deal with them in the same way as any member who falls into unrepentant sin and go through the processes of correction and, if necessary, of church discipline. It is important that we draw a distinction between same sex attraction and homosexual behavior. We can do tremendous harm by demonizing same sex attraction and creating a taboo around it. A person who is struggling to abstain from homosexual behavior should be supported and encouraged. I believe Paul’s strong statements about not associating with sexually immoral people applies to those who remain unrepentant. Much more nuanced is the issue of how we address those that join the church already in a homosexual relationship. What about the married homosexual couple who join the church with their adopted child? Should we break up their family? I believe, in this case, the same principle should apply as to those who have gone through an unbiblical divorce in the past. We should apply 1 Cor 7:20: “Each one should remain in the condition in which he was called.” We can recognize that this is not ideal, but it is the best we can do in a fallen world just as we do with someone who is married after unbiblical divorce. Whether should apply to a homosexual couple in a long term committed relationship who are not legally married would be an individual discussion with the elders. Again, these are nuanced cases that will need individual prayer, discussion, and discernment. I believe a great deal more patience is called for when a new believer joins the church that has a history or present reality of homosexuality, even if they are unrepentant at first, believing that homosexuality is not sinful, than we would demonstrate to a person who has been in the church for a period of time and then decides to pursue a homosexual relationship.
10: Bisexuality – Heb 13:4
Bisexual attraction is no more or less of an issue than anyone who finds that they are sexually attracted to someone other than their spouse. This is not a rare or unique circumstance, even within the church. Someone who is practicing bisexuality is, by definition, not confining sex to the marriage bed, and this, therefore, qualifies as sexual immorality. The issue, here again, is one of identity and cultural acceptance. If a person “identifies as bisexual,” the real issue is not the bisexuality, but the fact that they identify themselves primarily by their sexual desires, and not by Christ. It would be equally a problem if they “identified as heterosexual” and that was seen as their defining characteristic. If such a person were to join the church, our priority should be in helping them see their identity in Christ rather than focusing on renouncing their sexual preference.
11: Transgenderism/Non-binarism – Psalm 139: 13-15
It should be noted that the next two points should not be considered in the category of sexual immorality, but as they are connected to the same cultural moment will be discussed here. It should further be remarked that transgenderism is a modern issue with no direct reference in Scripture. It is a challenging issue that often falls prey to oversimplification and scapegoating. It is not sufficient to simply state that a person should identify with their born gender. There are those born with ambiguous genitalia and those born with sex chromosome abnormalities such that “born gender” is not necessarily accurate. These occur with a frequency of 1 in 448 births on average which is not particularly rare. The majority of people who consider themselves to be transgender do not fall into these categories, but the fact remains that these categories exist. Unless we plan to embark on genetic testing, we must be careful how we assert someone’s gender assignment. Furthermore, we must acknowledge that much of the gender confusion in our culture is due to a distortion of biblically accurate masculinity and femininity in our culture of which the church has been widely supportive for generations. Many transgender and non-binary individuals consider themselves so because they do not fit into the traditional boxes our culture has created for the genders. The church can start by recognizing that these boxes are incorrect. We can also acknowledge that gender differences and roles are far less important than most human cultures perceive. Christ himself challenged many gender norms in his ministry and Paul maintains “…there is no male or female, for you are all one in Christ Jesus.” (Gal 3:28b) It is much more difficult to recognize this issue as a sin issue than many of the above concerns. If someone wishes to be addressed by different pronouns than they once did or dress differently than they once did, this does not amount to immorality. Once again, this can be an idolatrous identity issue if the person sees it as the central characteristic of their lives. There is often an inherent pride in asserting that such a person does not feel they fit in the body created for them, but if they come to love Jesus and understand and believe that they are “fearfully and wonderfully made” then this issue may become moot. Whether or not they revert to dressing differently or using pronouns they did when they were younger is largely immaterial. This also addresses the issue of people who may have undergone permanent physical changes. While we should not endorse such modification if it is being considered, there is no reason to reverse such a thing in order to return to a base state. We must recognize that this is a group that has a high propensity toward mental health concerns, instability, and suicidality. They need love, support and prayer, not scapegoating and extra-biblical expectations of conforming to a cultural norm. We must further note that this group as well as the homosexual group have often experienced psychological and even physical harm from others in our culture, sometimes in the name of Christ. We must foster an environment of champions physical and psychological safety for these people.
12: Asexuality – 1 Cor 7:25-38
Asexuality also should not be considered sexual immorality. There is, in fact, wide support in Paul’s letters such as in 1 Cor 7 for people, if they are able, to remain unmarried and be “anxious about the things of the Lord, how to please the Lord.” We tend to champion the model of the nuclear family in our Christian culture, but Paul sees chaste singleness as a better way. There should be no pressure from the church to make sure that single people pair off and get married because it is expected of them. As this state has been culturally identified with the LGBTQIA movement, it is seen on the same spectrum as the sexual immorality and gender issues discussed above, but it is not. It can still fall prey to the same issue of an idolatrous identity as some of the above issues, but it need not be so.
13: Glass Ceiling
In the event that God sees fit to bring people from these subgroups into our church, there would inevitably be a glass ceiling. The question is at what point. The four logical points are: regular attender, member, deacon, and elder. Regardless of their background or position, all should be welcome to be a regular attender. It is also clear, from the biblical requirements for eldership, that on-going problems or engagement in any of the sexual sins would disqualify them from that post. The middle two are less clear. I would submit that the bar for membership should be very low. This step, in my opinion, is when they would “bear the name of brother” and not before. Even if they disagree about the sinful nature of homosexuality, this should not disallow them from becoming members as long as they agree to submit to the churches position and not cause division. Allowing them to become members gives us the pastoral authority to speak into their lives, and we would hope that over time the Spirit would work in their hearts to convince them of the truth. Putting such a person in a deacon role would probably not be wise but would need to be evaluated prayerfully on a case-by-case basis. The difficulty here is that, while a position on homosexuality is not a salvific issue and should not be considered a core doctrine in the same way as the deity of Christ, for example, it is a sin issue. There is a limit to how far we can “agree to disagree” and still uphold our duty to root out sin in our midst. Once again, we should also distinguish between a struggle with same sex attraction and engagement in homosexual behavior when we consider our response. There is also a glass ceiling when it comes to marriage. While I believe we should not break up existing homosexual marriages, we should not participate in creating them. The marriage covenant between a man and woman was created, in part, to reflect the relationship between Christ and the church (Eph 5). This should not be co-opted to excuse or normalize immorality.
14: Nuance and Edge Cases
The above outline is by no means meant to be exhaustive or definitive. It is meant to provide a lens, supported by scripture, through which we can view these issues and consider corporate and pastoral responses. It should inform how we view the people that walk through the door from a wide range of backgrounds and how we equip those in our church to be Christ’s ambassadors to those in our community. Every person and circumstance, history and baggage will be different, and any non-nuanced position would be inherently evil. I pray we have many opportunities to talk, think and pray through specific situations that God would bless us with the chance to be a part of. What an honor it would be to be used to reach into broken lives like these with the Gospel of Grace.
15: Action Steps
As we consider practical and philosophical ways of responding to the above, I believe we should start from a position of corporate repentance. If we wish to truly reach out and touch the lives of broken people in need of a Savior who live a life of same sex attraction or gender dysphoria, we need to begin by recognizing that a great deal of harm, emotional and physical, has been inflicted on this group by the Church for generations. There are homeless people living in our area who were kicked out of their homes by parents holding a Bible. There are those who have been subjected to horrific methods that amount to torture under the guise of “Conversion Therapy” from Christian organizations. The only “conversion” we should concern ourselves with is to a regenerate heart. Attempting to change someone’s sexual attraction is very much beside the point. We cannot hope to be a place where such people can hear about Jesus unless they feel safe to enter our doors. We must also fight the tendency to consider sin in this area as something worse than others, even in non-Christians. James 2 says “…For whoever keeps the whole law but fails in one point has become guilty of all of it….So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” As we consider corporate and pastoral responses to the argument above, we must start by removing our own planks and repenting for the historical actions of the Church.
Practical steps that we could consider taking would include: removing the statements from the website about marriage and sexuality, especially directly under our Core Beliefs. Again, this is not meant to hide or equivocate on the truth, but not to set such a barrier before someone even walks through our door. Secondly, we should consider how to address these topics within the church. A Sunday morning sermon is not ideal as it is time limited and a unidirectional conversation. A small group course format would be a consideration. We need to equip parents and family members of adolescents, teens, and adults with language to talk about these things in loving, humble, God-honoring ways. In the longer term, we need to consider how we can make our church a place where people would feel comfortable inviting friends and family who look, think and act differently than we do. We need to find a way of projecting safety and inclusion even in our public facing information. This isn’t a balancing act where we must make it clear early and often that we “love the sinner but hate the sin” as the saying goes. We just need to love the sinner. Dealing with the sin can come later God-willing. A third application point is to be mindful of what we say and what we allow to be said without being checked. Certainly, joking at the expense of those who are dealing with these issues is unacceptable, but we also need to work to avoid getting dragged in to pseudo-political discussions on bathroom issues, sports issues or other divisive concerns that have no bearing on the church.
I recognize that these proposals have the potential to divide the church. There are some who may leave the body over these sorts of changes. I would argue that it is our responsibility to them as well as to the unreached in our community to have those discussions and risk some of them leaving over it. These are not all things we should change overnight but after ample opportunities for discussions and prayer.
16: Conclusion – Mark 2:15-17
At its core, these are not issues of who someone loves, sexual attraction, or even specific sex acts. The core is idolatry and identity. When acceptance by others, self-determination, or physical pleasure become the central force driving our lives then we have become idolators. Though our idols take on different shapes, the struggles in this space are shared by all. Whether you are identified by your profession, your family, or your gender identity, you are not being identified by your Master. Building fences around or within the church because someone sins in a different way than us cannot be allowed. Making the excuse that we are somehow “protecting our children” by shielding them from people in our community who desperately need a Savior will not show our children who Jesus is. Within the church, we cannot be afraid to “speak the truth in love.” We need not and cannot shy away from sin in the church, but we must recognize that the Spirit works in each of our lives. Often this happens over a period of time. We should be prepared to walk alongside our brothers and sisters in this journey for as long as they need.
There is a significant correlation between this community and their relationship with religious groups, and the “tax collectors and sinners” that Jesus sought out in His ministry and their relationship with the religious leaders of the day. Our heart should reflect His. Jesus responded: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” (Mark 2:17) If our church was filled with transgender people and gay families that loved Jesus, God would be glorified.”
Thank you in advance for any constructive criticism, notes of encouragement to and or waiting recommendations on these topics that I can pass along.

I am studying abroad in Italy and wanted to start going to the gym before I came to Italy the gyms here are expensive 95€ a month is crazy so I’ve just been doing pushups like 3 sets until failure and sit ups and leg raises and bicep curls with my back back filled with water bottles is there anything else I could be doing I do all four of those things in 3 sets until failure

Ok so as soon as I started this show I knew I wanted to come here when I was done to write about my thoughts but more importantly to get a sense of how this show was for people when it first came out. I get the sense that this show is very personal for those who watched it when it came out and so I want to start by providing some context of how I went into this show.
I am 23f, graduated from university last year and have been mostly at home since then working online. I had heard about girls when I was younger when it was coming out but never watched it or looked into it. But it was recently when I saw some fan edits and compilations of marnie antics on Youtube that I remembered the show and how it was about girls navigating life in their 20s. Great, I thought, I am a girl navigating life in her 20s maybe this is exactly what I need right now. Wrong! While I related to the general lack of direction each of the girls was experiencing, which I too have been struggling with, I spent most of the show being at best perplexed and at worst frustrated with the actions and choices of the characters, especially Hannah.
And I think that is at the core of what I want to understand about the show: are we supposed to like Hannah? If not like her, understand, sympathise or relate to her. I am someone who is all for unsympathetic or morally flawed characters because they explore the dirty parts of humanity and the difficulty of life. I was reminded a lot while watching this show, of Bojack Horseman who is objectively not a good person but while watching that show you see the the destructiveness of bojack's choices and actions, you see the effect it has on his life and those around him. I could never understand if Hannah was written in this way because as far as I could tell she experiences almost no repercussions for her actions and choices and the whole time I was wondering why. I can't list all the things I feel hannah was completely in the wrong for because I would be here for a long while but the ones that really shocked me was any example of her behaviour in workplace settings (especially when she was a teacher, how she was not fired is beyond me), her two day stand with that doctor and her brief but infuriating time at Iowa. This last point especially really frustrated me because she spends so much of this show talking about being a writer, more than actually writing and she finally gets the chance to pursue it and the thing that sends over the edge is a little criticism from her other classmates! Like is that not the whole point of joining a program like that and she was so rude to everyone and laughably unapologetic about it and then just decides to leave because it "wasn't right for her" and then the show just moves on from that and onto more drama with her and Adam.
I shall not get into the whole Adam and Hannah story because frankly I hated it. It started off with very bad foundations and I could never look past that and never see them as doomed lovers. However, surprisingly didn't hate Adam by the end of it, he was certainly a weird character but there was a certain charm to him.
Hannah's lack of consequences is especially evident when you compare her story to Marnie's. Marnie, I would say, is equally flawed as Hannah, maybe not the same flaws but definitely the same amount but you see where that gets her by the end of the show. In fact she has the biggest downgrade from when she started having a nice comfy job at an art gallery, a boyfriend a nice apartment to the end when she basically has no direction, a failed music a career and ex husband. I really did feel for her at times, but you could also see how her choices and outlook on life led her down that path. Meanwhile Hannah ends the show as a professor for writing! with a lovely house and a baby. Yes there are things that did not necessarily go her way but ultimately everything works out for her and she doesn't ever have to reflect on the many many wrong decisions she made in her life.
What also surprised me about this show, was how the friendship between the girls was handled. I say friendship very loosely because I truly do not think any of those girls liked or cared about each other and even if they did, they were all terrible friends. I ended up really appreciating the meeting they have at the end when Shosh basically cuts them out (completely justified in my opinion) and says they always make every interaction about themselves because that was the reality of the show. Marnie and Hannah especially spent so much time complaining about how the other always talks about themselves and their problems, especially with boys. This really disappointed me actually because I just assumed a show called Girls about four girl friends navigating their twenties in the big city would really explore the complexities of female friendships and ultimately highlight their importance. But all they did was fight and talk about boy drama until I wished they would just get new friend circles. I was honestly kind of excited for Hannah to be in Iowa because it could introduce some new friendship dynamics into the show and maybe reflect the toxicity what she has in new york but obviously I was wrong about that.
I think I could have maybe also enjoyed this show more despite its flaws if I found it funny. While there were times I had a chuckle here and there, but most of the time I was just cringing or just reminded about the frustrating nature of these characters, especially hannah. I am sure there were things she did that were played for laughs but because this show was grounded in reality, I just thought her actions were either cringy or wildly inappropriate.
I will end on a more positive note, on the things I liked, because I got through 6 whole seasons so there must have been things I enjoyed. Firstly, of the girls I loved Shoshana. She started of the show very sweet and lovely and welcoming and while she had that stint where she was just going through it and being rude after she cheated on ray (and never owned up to it). But once again, you see where those choices lead her and how she needed to step back and reflect and how she got to a point where she had to graduate late. When she moved to Japan I was so happy for her! That was another thing I really loved about this show, their depiction of Tokyo and Shosh's time there. I got to spend three months living in Tokyo two years ago and loved it! While I definitely had more knowledge and interest in Japan than Shosh before I went I still feel like it was the perfect place to experience when you're in your 20s. I felt Shosh's scenes there were very genuine and authentic and weren't too bogged down with the same tired cliches of tokyo. Even though she ends up moving back, I felt her time there really helped give her a better perspective of what she wants from life when she was back in New York.
Secondly, and probably the most surprising, I loved Ray. When he was first introduced as Charlie's friend I thought that he was kind of weird and gross especially when he wanted to snoop around the girls' apartment and read hannah's diary. But by the end of the show he was honestly my favourite character (which I think says a lot). His love of books and reading and art in general, the advice he gave the other characters, his little rants, his relationship with hermie (also loved hermie) and his motivation to do more with his life all grew on me to the point that I was just so happy when he was on screen. He was also just such a breath of fresh air from the chaos and drama of the other characters which is why I wasn't too crazy when he started having a thing for Marnie. That didn't really make any sense to me but at least he ended up with Abigail which was such a lovely pairing.
I recognise that this show is very much a product of its time and the fact that I wasn't in my 20s in the 2010s means that a lot of my experiences and outlook differ greatly from that time and affected how I watched this show. Which is why I really wanted to come here and hear from people who did experience it during that time.
TL;DR: Just finished Girls and want to understand what is the point of Hannah as a character and how did people find this show when it first came out.

That question is always dependent on your personal situation but let's cover some points about the current market.

1. Rates are high.
2. Homes are expensive.
3. Lack of programs.
4. High competition.
5. Low inventory.
6. Job market is tough.

In summary, it's the hardest time to buy a home in the history of ever. Unfortunately, there doesn't seem to be relief in sight. If you're set on buying a home to have a place to live and it meet's your financial goals, we're here to help. We also believe that if you're renting there's nothing wrong with aggressively saving and working on improving your income for the time being.

A good friend of mine from a fairly conservative evangelical background is considering becoming a pastor at his non-denominational church. As part of the evaluation process, they asked him to write a paper on these tonics that he is not an expert on.
He asked for my opinion and I offered to share it online to solicit constructive criticism, notes of encouragement, and or reading recommendations on these topics.
I believe his goal is to be faithful to the scriptures, loving to those outside the church, and challenging to those inside the church, as most of us could do better.
What he wrote is in the quotation marks below.
“1: Scope of the Issue
Sexual immorality has become a besetting and ubiquitous issue in our culture and in our churches. While many aspects of it are not novel or unique to this time and have clear scriptural input, there are others that bring challenges to our church for which we don’t have obvious precedent. The main point of these comments is to try and answer three questions with some degree of specificity: (1) how do we make ourselves a place where people who do not know Christ will feel welcome to come and learn of Him regardless of where they come from, (2) how do we pastorally care for people who have come in to the church with pre-existing circumstances related to sexual immorality, and (3) how do we equip our members to represent Christ to those in their lives that are dealing with these issues. We want to do this in a way that does not “walk a tight rope” or compromise to appease, but honors Scripture in its commands to both show compassion and exhort and correct. We must recognize that every individual circumstance is unique, and many will require careful and prayerful consideration, but this is meant to give a framework for that consideration.
2: Scriptural Basis for Corporate Response
There are many references we can point to that discuss and define sexual immorality throughout Scripture and many of these will be used below as we consider specific examples and situations. Let us start, however, by looking at passages that deal with corporate response rather than individual sin. It is clear that the Corinthian church had significant issues in this area, and much of Paul’s first letter was devoted to it. In chapter 5, Paul states that when sexual immorality is discovered in the church we should “mourn” over it and “not to associate with immoral people.” Importantly, he also makes clear in vv. 9-13 that these comments only apply to those “who bears the name of brother.” He explicitly writes, “not at all meaning the sexually immoral of this world…for what have I to do with judging outsiders?” This is key in informing our response to those who are not members of the church. If it is our desire to see sinners come through our doors and come to know our Savior through our ministry, then we must be welcoming, accepting them where they are. This is not to say we hide or compromise the biblical position, but it is not an issue on which we want to filter people at the door. There are three categories of people in sexual sin that we need to form a response for. First, those just coming to the church who have not committed to it – these should be treated the same as any we are reaching out to with Christ’s love. They need Jesus, not behavioral change. Next, those who have recently joined the church but have pre-existing sexual sin patterns. This can and should be addressed with patience, dignity, and love. There are often many sin areas in the life of a new believer, and it is prudent to discern how and when to address each of them. Lastly, those who have been members in the church for some amount of time and fall into sexual sin. This is the group that Paul is primarily addressing in 1 Corinthians. While sex within marriage is a private issue, sexual sin cannot be a taboo topic. It needs to be addressed regularly and clearly. We need close enough relationships within the church that such problems do not fester in the dark. We must avoid the typical church pattern to vilify the first group, never see the second group, and pretend the third group doesn’t exist until it all blows up in scandal. May it never be.
3: Consistency Issue
There is a tendency in our Christian culture to treat some sexual sins as worse than others. Like the Corinthians, some things we seem to have accepted as just ubiquitous parts of our culture. Knowing the prevalence of promiscuity and fornication among teens and single adults and usage of pornography even within the church, we tend to address these as issues of indwelling sin, similar to anger or fear of man, with offers of accountability and understanding when someone falls. By contrast, when it comes to homosexuality or adultery, it is often a church discipline issue. We view homosexual marriage as a major problem, but remarriage after a non-biblical divorce is rarely addressed. These inconsistencies lead to stigmatization and polarization and should have no place in the church. The criterion for escalation should be unrepentance, not the nature of the sexual sin. It is clear from 1 Corinthians that all should be taken seriously, but none should be vilified above others.
4: Culture and Identity
The major underlying problem with many of the sexual sin and gender issues is that they have come to be culturally bound up with people’s identities. This is not a new phenomenon and is not unique to this issue. As far back as Acts 19, you see people becoming “enraged” because Paul had threatened the Ephesians’ cultural identity as worshipers of Artemis. People continue to find their primary identities in their employment, hobbies, sports teams, or families rather than Christ. None of these should be accepted, but none should be reviled either. If a person does not know Jesus, they are dead. How they identify themselves is of no concern. Once they have been made alive, they can be taught that “whose” they are is more important than “who” they are. All identity outside of Christ is not sinful, but if it takes paramount importance, it may become so. A person who recognizes a tendency toward same sex attraction may label themselves as gay or lesbian. This should not be considered a sin issue unless it becomes, for them, their defining characteristic or leads to sinful actions. We should recognize the difficulty of this struggle and support such a person rather than get hung up on labels. There must be clear distinction between identifying same sex attraction and engaging in homosexual behavior. These should be the guiding principles underlying everything that follows are regards individual cases.
5: Public Facing Information, Guests, and New Attendees
Considering what we have discussed, and Paul’s assertion in 1 Corinthians 5 that we ought to reserve judgment on sexual immorality to those we call brother, I would submit that public facing information regarding the church (i.e. website, app, etc) should not publish a position on sexual immorality, marriage, and gender identity. Doing so effectively places the filter at the door so that people who do not know Christ may be turned away from it. This is not tantamount to tacit approval. In appropriate contexts within the church, these topics should still be discussed and addressed, but I do not believe it is consistent with a biblical treatment of unbelievers to place it in a public facing forum. If we have guests or new regular attendees who appear to be engaged in a cohabitating or fornicating relationship, a homosexual relationship, or other sexual sin, this should not be a priority to address unless we have discerned that they are believers and join the church. Even then, it is important to draw a distinction between someone who deals with same-sex attraction and someone who engages in homosexual behavior. The next seven points are meant to discuss, in broad terms, how we should address those who join the church with pre-existing relationships or identity issues:
6: Promiscuity, Cohabitation – Hebrews 13:4, 1 Cor 7:1-2, Ex 22:16
Much of the biblical discussion on promiscuity is by inference. Clearly, sex was meant to be inseparably linked to marriage and outside of that context should be considered immoral. For those who join the church already in a sexual relationship who are unmarried we should apply Exodus 22:16 and encourage them to marry as soon as possible. If they do not wish to marry, they should be encouraged to separate. Paul acknowledges in 1 Cor 7:2 that marriage is the best remedy for “temptation to sexual immorality.”
7: Adultery, Divorce and Remarriage – Matt 5:32, Matt 19:9, 1 Cor 7:10-11
This issue is given much more explicit biblical instruction but is often glossed over in our Christian culture due to the messy landscape of divorces and remarriages. In cases where non-biblical divorce has occurred, if reconciliation is possible, this should be pursued. If reconciliation is impossible because one or more parties have remarried, it would not be sensible to divorce again in order to achieve reconciliation. The principle to apply here, I believe, is from 1 Cor 7:17-24 summarized in verse 20: “Each one should remain in the condition in which he was called.” This is not an ideal circumstance, but it is the best way forward in an imperfect world. Of note, polygamy was common in the culture of the early church, and while not ideal, was accepted by the church, as evidenced by the qualifications for elder to be “a husband of but one wife.” We have polygamous cultures even within our local community and if they came to Christ, we should not counsel them to divorce all but one wife and thus disrupt their social structure. It is not ideal and would disqualify them from eldership, but they should remain as they are. Whether marriage after unbiblical divorce in the past disqualifies a man from eldership is a case-by case question for the eldership.
8: Pornography, Sensuality, and Lust – Lev 18:6-18, Matt 5:28
As mentioned above, use of pornography has reached a high saturation point within our culture and within our church. While once thought of as simply a male issue, there is a growing trend toward gender parity in pornography usage. It is an issue that should be discussed with some frequency within our church. For those that join the church and view pornography regularly, it needs to be made clear that while the world has largely destigmatized it, it is still sexual immorality. Furthermore, this isn’t just limited to nudity and pornography, but any sensuality that leads to looking at someone “with lustful intent” is the heart equivalent of adultery according to Matt 5:28. In our culture, it is not possible to avoid such things by just turning away. We need to address the heart issues of idolatry, selfishness, and satisfaction in Christ. Practically, how should we deal with those who have on-going struggles with pornography, sensuality and lust? Should this preclude them from eldership? From deaconship? Taken strictly, this would preclude nearly all men from eldership. These require individual evaluation from the elders, but a guiding principle should be, if the person is repentant and there is evidence of growth in their life, we should consider more responsibility and continued discipleship.
9: Homosexuality – Lev 18:22, Lev 20:13, 1 Cor 6:9, 1 Tim 1:8-11
From the above references and others, it is evident that homosexual behavior is sexual sin. We cannot equivocate on that point. As we have discussed above, if a person who is already a believer and in the church and struggles with same sex attraction, we should approach them as we would handle anyone who is sexually attracted to someone to whom they are not married. If such a person decides that homosexuality is not sinful and begins sexually immoral activity, we should deal with them in the same way as any member who falls into unrepentant sin and go through the processes of correction and, if necessary, of church discipline. It is important that we draw a distinction between same sex attraction and homosexual behavior. We can do tremendous harm by demonizing same sex attraction and creating a taboo around it. A person who is struggling to abstain from homosexual behavior should be supported and encouraged. I believe Paul’s strong statements about not associating with sexually immoral people applies to those who remain unrepentant. Much more nuanced is the issue of how we address those that join the church already in a homosexual relationship. What about the married homosexual couple who join the church with their adopted child? Should we break up their family? I believe, in this case, the same principle should apply as to those who have gone through an unbiblical divorce in the past. We should apply 1 Cor 7:20: “Each one should remain in the condition in which he was called.” We can recognize that this is not ideal, but it is the best we can do in a fallen world just as we do with someone who is married after unbiblical divorce. Whether should apply to a homosexual couple in a long term committed relationship who are not legally married would be an individual discussion with the elders. Again, these are nuanced cases that will need individual prayer, discussion, and discernment. I believe a great deal more patience is called for when a new believer joins the church that has a history or present reality of homosexuality, even if they are unrepentant at first, believing that homosexuality is not sinful, than we would demonstrate to a person who has been in the church for a period of time and then decides to pursue a homosexual relationship.
10: Bisexuality – Heb 13:4
Bisexual attraction is no more or less of an issue than anyone who finds that they are sexually attracted to someone other than their spouse. This is not a rare or unique circumstance, even within the church. Someone who is practicing bisexuality is, by definition, not confining sex to the marriage bed, and this, therefore, qualifies as sexual immorality. The issue, here again, is one of identity and cultural acceptance. If a person “identifies as bisexual,” the real issue is not the bisexuality, but the fact that they identify themselves primarily by their sexual desires, and not by Christ. It would be equally a problem if they “identified as heterosexual” and that was seen as their defining characteristic. If such a person were to join the church, our priority should be in helping them see their identity in Christ rather than focusing on renouncing their sexual preference.
11: Transgenderism/Non-binarism – Psalm 139: 13-15
It should be noted that the next two points should not be considered in the category of sexual immorality, but as they are connected to the same cultural moment will be discussed here. It should further be remarked that transgenderism is a modern issue with no direct reference in Scripture. It is a challenging issue that often falls prey to oversimplification and scapegoating. It is not sufficient to simply state that a person should identify with their born gender. There are those born with ambiguous genitalia and those born with sex chromosome abnormalities such that “born gender” is not necessarily accurate. These occur with a frequency of 1 in 448 births on average which is not particularly rare. The majority of people who consider themselves to be transgender do not fall into these categories, but the fact remains that these categories exist. Unless we plan to embark on genetic testing, we must be careful how we assert someone’s gender assignment. Furthermore, we must acknowledge that much of the gender confusion in our culture is due to a distortion of biblically accurate masculinity and femininity in our culture of which the church has been widely supportive for generations. Many transgender and non-binary individuals consider themselves so because they do not fit into the traditional boxes our culture has created for the genders. The church can start by recognizing that these boxes are incorrect. We can also acknowledge that gender differences and roles are far less important than most human cultures perceive. Christ himself challenged many gender norms in his ministry and Paul maintains “…there is no male or female, for you are all one in Christ Jesus.” (Gal 3:28b) It is much more difficult to recognize this issue as a sin issue than many of the above concerns. If someone wishes to be addressed by different pronouns than they once did or dress differently than they once did, this does not amount to immorality. Once again, this can be an idolatrous identity issue if the person sees it as the central characteristic of their lives. There is often an inherent pride in asserting that such a person does not feel they fit in the body created for them, but if they come to love Jesus and understand and believe that they are “fearfully and wonderfully made” then this issue may become moot. Whether or not they revert to dressing differently or using pronouns they did when they were younger is largely immaterial. This also addresses the issue of people who may have undergone permanent physical changes. While we should not endorse such modification if it is being considered, there is no reason to reverse such a thing in order to return to a base state. We must recognize that this is a group that has a high propensity toward mental health concerns, instability, and suicidality. They need love, support and prayer, not scapegoating and extra-biblical expectations of conforming to a cultural norm. We must further note that this group as well as the homosexual group have often experienced psychological and even physical harm from others in our culture, sometimes in the name of Christ. We must foster an environment of champions physical and psychological safety for these people.
12: Asexuality – 1 Cor 7:25-38
Asexuality also should not be considered sexual immorality. There is, in fact, wide support in Paul’s letters such as in 1 Cor 7 for people, if they are able, to remain unmarried and be “anxious about the things of the Lord, how to please the Lord.” We tend to champion the model of the nuclear family in our Christian culture, but Paul sees chaste singleness as a better way. There should be no pressure from the church to make sure that single people pair off and get married because it is expected of them. As this state has been culturally identified with the LGBTQIA movement, it is seen on the same spectrum as the sexual immorality and gender issues discussed above, but it is not. It can still fall prey to the same issue of an idolatrous identity as some of the above issues, but it need not be so.
13: Glass Ceiling
In the event that God sees fit to bring people from these subgroups into our church, there would inevitably be a glass ceiling. The question is at what point. The four logical points are: regular attender, member, deacon, and elder. Regardless of their background or position, all should be welcome to be a regular attender. It is also clear, from the biblical requirements for eldership, that on-going problems or engagement in any of the sexual sins would disqualify them from that post. The middle two are less clear. I would submit that the bar for membership should be very low. This step, in my opinion, is when they would “bear the name of brother” and not before. Even if they disagree about the sinful nature of homosexuality, this should not disallow them from becoming members as long as they agree to submit to the churches position and not cause division. Allowing them to become members gives us the pastoral authority to speak into their lives, and we would hope that over time the Spirit would work in their hearts to convince them of the truth. Putting such a person in a deacon role would probably not be wise but would need to be evaluated prayerfully on a case-by-case basis. The difficulty here is that, while a position on homosexuality is not a salvific issue and should not be considered a core doctrine in the same way as the deity of Christ, for example, it is a sin issue. There is a limit to how far we can “agree to disagree” and still uphold our duty to root out sin in our midst. Once again, we should also distinguish between a struggle with same sex attraction and engagement in homosexual behavior when we consider our response. There is also a glass ceiling when it comes to marriage. While I believe we should not break up existing homosexual marriages, we should not participate in creating them. The marriage covenant between a man and woman was created, in part, to reflect the relationship between Christ and the church (Eph 5). This should not be co-opted to excuse or normalize immorality.
14: Nuance and Edge Cases
The above outline is by no means meant to be exhaustive or definitive. It is meant to provide a lens, supported by scripture, through which we can view these issues and consider corporate and pastoral responses. It should inform how we view the people that walk through the door from a wide range of backgrounds and how we equip those in our church to be Christ’s ambassadors to those in our community. Every person and circumstance, history and baggage will be different, and any non-nuanced position would be inherently evil. I pray we have many opportunities to talk, think and pray through specific situations that God would bless us with the chance to be a part of. What an honor it would be to be used to reach into broken lives like these with the Gospel of Grace.
15: Action Steps
As we consider practical and philosophical ways of responding to the above, I believe we should start from a position of corporate repentance. If we wish to truly reach out and touch the lives of broken people in need of a Savior who live a life of same sex attraction or gender dysphoria, we need to begin by recognizing that a great deal of harm, emotional and physical, has been inflicted on this group by the Church for generations. There are homeless people living in our area who were kicked out of their homes by parents holding a Bible. There are those who have been subjected to horrific methods that amount to torture under the guise of “Conversion Therapy” from Christian organizations. The only “conversion” we should concern ourselves with is to a regenerate heart. Attempting to change someone’s sexual attraction is very much beside the point. We cannot hope to be a place where such people can hear about Jesus unless they feel safe to enter our doors. We must also fight the tendency to consider sin in this area as something worse than others, even in non-Christians. James 2 says “…For whoever keeps the whole law but fails in one point has become guilty of all of it….So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” As we consider corporate and pastoral responses to the argument above, we must start by removing our own planks and repenting for the historical actions of the Church.
Practical steps that we could consider taking would include: removing the statements from the website about marriage and sexuality, especially directly under our Core Beliefs. Again, this is not meant to hide or equivocate on the truth, but not to set such a barrier before someone even walks through our door. Secondly, we should consider how to address these topics within the church. A Sunday morning sermon is not ideal as it is time limited and a unidirectional conversation. A small group course format would be a consideration. We need to equip parents and family members of adolescents, teens, and adults with language to talk about these things in loving, humble, God-honoring ways. In the longer term, we need to consider how we can make our church a place where people would feel comfortable inviting friends and family who look, think and act differently than we do. We need to find a way of projecting safety and inclusion even in our public facing information. This isn’t a balancing act where we must make it clear early and often that we “love the sinner but hate the sin” as the saying goes. We just need to love the sinner. Dealing with the sin can come later God-willing. A third application point is to be mindful of what we say and what we allow to be said without being checked. Certainly, joking at the expense of those who are dealing with these issues is unacceptable, but we also need to work to avoid getting dragged in to pseudo-political discussions on bathroom issues, sports issues or other divisive concerns that have no bearing on the church.
I recognize that these proposals have the potential to divide the church. There are some who may leave the body over these sorts of changes. I would argue that it is our responsibility to them as well as to the unreached in our community to have those discussions and risk some of them leaving over it. These are not all things we should change overnight but after ample opportunities for discussions and prayer.
16: Conclusion – Mark 2:15-17
At its core, these are not issues of who someone loves, sexual attraction, or even specific sex acts. The core is idolatry and identity. When acceptance by others, self-determination, or physical pleasure become the central force driving our lives then we have become idolators. Though our idols take on different shapes, the struggles in this space are shared by all. Whether you are identified by your profession, your family, or your gender identity, you are not being identified by your Master. Building fences around or within the church because someone sins in a different way than us cannot be allowed. Making the excuse that we are somehow “protecting our children” by shielding them from people in our community who desperately need a Savior will not show our children who Jesus is. Within the church, we cannot be afraid to “speak the truth in love.” We need not and cannot shy away from sin in the church, but we must recognize that the Spirit works in each of our lives. Often this happens over a period of time. We should be prepared to walk alongside our brothers and sisters in this journey for as long as they need.
There is a significant correlation between this community and their relationship with religious groups, and the “tax collectors and sinners” that Jesus sought out in His ministry and their relationship with the religious leaders of the day. Our heart should reflect His. Jesus responded: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” (Mark 2:17) If our church was filled with transgender people and gay families that loved Jesus, God would be glorified.”
Thank you in advance for any constructive criticism, notes of encouragement to and or waiting recommendations on these topics that I can pass along.

A good friend of mine from a fairly conservative evangelical background is considering becoming a pastor at his non-denominational church. As part of the evaluation process, they asked him to write a paper on these tonics that he is not an expert on.
He asked for my opinion and I offered to share it online to solicit constructive criticism, notes of encouragement, and or reading recommendations on these topics.
I believe his goal is to be faithful to the scriptures, loving to those outside the church, and challenging to those inside the church, as most of us could do better.
What he wrote is in the quotation marks below.
“1: Scope of the Issue
Sexual immorality has become a besetting and ubiquitous issue in our culture and in our churches. While many aspects of it are not novel or unique to this time and have clear scriptural input, there are others that bring challenges to our church for which we don’t have obvious precedent. The main point of these comments is to try and answer three questions with some degree of specificity: (1) how do we make ourselves a place where people who do not know Christ will feel welcome to come and learn of Him regardless of where they come from, (2) how do we pastorally care for people who have come in to the church with pre-existing circumstances related to sexual immorality, and (3) how do we equip our members to represent Christ to those in their lives that are dealing with these issues. We want to do this in a way that does not “walk a tight rope” or compromise to appease, but honors Scripture in its commands to both show compassion and exhort and correct. We must recognize that every individual circumstance is unique, and many will require careful and prayerful consideration, but this is meant to give a framework for that consideration.
2: Scriptural Basis for Corporate Response
There are many references we can point to that discuss and define sexual immorality throughout Scripture and many of these will be used below as we consider specific examples and situations. Let us start, however, by looking at passages that deal with corporate response rather than individual sin. It is clear that the Corinthian church had significant issues in this area, and much of Paul’s first letter was devoted to it. In chapter 5, Paul states that when sexual immorality is discovered in the church we should “mourn” over it and “not to associate with immoral people.” Importantly, he also makes clear in vv. 9-13 that these comments only apply to those “who bears the name of brother.” He explicitly writes, “not at all meaning the sexually immoral of this world…for what have I to do with judging outsiders?” This is key in informing our response to those who are not members of the church. If it is our desire to see sinners come through our doors and come to know our Savior through our ministry, then we must be welcoming, accepting them where they are. This is not to say we hide or compromise the biblical position, but it is not an issue on which we want to filter people at the door. There are three categories of people in sexual sin that we need to form a response for. First, those just coming to the church who have not committed to it – these should be treated the same as any we are reaching out to with Christ’s love. They need Jesus, not behavioral change. Next, those who have recently joined the church but have pre-existing sexual sin patterns. This can and should be addressed with patience, dignity, and love. There are often many sin areas in the life of a new believer, and it is prudent to discern how and when to address each of them. Lastly, those who have been members in the church for some amount of time and fall into sexual sin. This is the group that Paul is primarily addressing in 1 Corinthians. While sex within marriage is a private issue, sexual sin cannot be a taboo topic. It needs to be addressed regularly and clearly. We need close enough relationships within the church that such problems do not fester in the dark. We must avoid the typical church pattern to vilify the first group, never see the second group, and pretend the third group doesn’t exist until it all blows up in scandal. May it never be.
3: Consistency Issue
There is a tendency in our Christian culture to treat some sexual sins as worse than others. Like the Corinthians, some things we seem to have accepted as just ubiquitous parts of our culture. Knowing the prevalence of promiscuity and fornication among teens and single adults and usage of pornography even within the church, we tend to address these as issues of indwelling sin, similar to anger or fear of man, with offers of accountability and understanding when someone falls. By contrast, when it comes to homosexuality or adultery, it is often a church discipline issue. We view homosexual marriage as a major problem, but remarriage after a non-biblical divorce is rarely addressed. These inconsistencies lead to stigmatization and polarization and should have no place in the church. The criterion for escalation should be unrepentance, not the nature of the sexual sin. It is clear from 1 Corinthians that all should be taken seriously, but none should be vilified above others.
4: Culture and Identity
The major underlying problem with many of the sexual sin and gender issues is that they have come to be culturally bound up with people’s identities. This is not a new phenomenon and is not unique to this issue. As far back as Acts 19, you see people becoming “enraged” because Paul had threatened the Ephesians’ cultural identity as worshipers of Artemis. People continue to find their primary identities in their employment, hobbies, sports teams, or families rather than Christ. None of these should be accepted, but none should be reviled either. If a person does not know Jesus, they are dead. How they identify themselves is of no concern. Once they have been made alive, they can be taught that “whose” they are is more important than “who” they are. All identity outside of Christ is not sinful, but if it takes paramount importance, it may become so. A person who recognizes a tendency toward same sex attraction may label themselves as gay or lesbian. This should not be considered a sin issue unless it becomes, for them, their defining characteristic or leads to sinful actions. We should recognize the difficulty of this struggle and support such a person rather than get hung up on labels. There must be clear distinction between identifying same sex attraction and engaging in homosexual behavior. These should be the guiding principles underlying everything that follows are regards individual cases.
5: Public Facing Information, Guests, and New Attendees
Considering what we have discussed, and Paul’s assertion in 1 Corinthians 5 that we ought to reserve judgment on sexual immorality to those we call brother, I would submit that public facing information regarding the church (i.e. website, app, etc) should not publish a position on sexual immorality, marriage, and gender identity. Doing so effectively places the filter at the door so that people who do not know Christ may be turned away from it. This is not tantamount to tacit approval. In appropriate contexts within the church, these topics should still be discussed and addressed, but I do not believe it is consistent with a biblical treatment of unbelievers to place it in a public facing forum. If we have guests or new regular attendees who appear to be engaged in a cohabitating or fornicating relationship, a homosexual relationship, or other sexual sin, this should not be a priority to address unless we have discerned that they are believers and join the church. Even then, it is important to draw a distinction between someone who deals with same-sex attraction and someone who engages in homosexual behavior. The next seven points are meant to discuss, in broad terms, how we should address those who join the church with pre-existing relationships or identity issues:
6: Promiscuity, Cohabitation – Hebrews 13:4, 1 Cor 7:1-2, Ex 22:16
Much of the biblical discussion on promiscuity is by inference. Clearly, sex was meant to be inseparably linked to marriage and outside of that context should be considered immoral. For those who join the church already in a sexual relationship who are unmarried we should apply Exodus 22:16 and encourage them to marry as soon as possible. If they do not wish to marry, they should be encouraged to separate. Paul acknowledges in 1 Cor 7:2 that marriage is the best remedy for “temptation to sexual immorality.”
7: Adultery, Divorce and Remarriage – Matt 5:32, Matt 19:9, 1 Cor 7:10-11
This issue is given much more explicit biblical instruction but is often glossed over in our Christian culture due to the messy landscape of divorces and remarriages. In cases where non-biblical divorce has occurred, if reconciliation is possible, this should be pursued. If reconciliation is impossible because one or more parties have remarried, it would not be sensible to divorce again in order to achieve reconciliation. The principle to apply here, I believe, is from 1 Cor 7:17-24 summarized in verse 20: “Each one should remain in the condition in which he was called.” This is not an ideal circumstance, but it is the best way forward in an imperfect world. Of note, polygamy was common in the culture of the early church, and while not ideal, was accepted by the church, as evidenced by the qualifications for elder to be “a husband of but one wife.” We have polygamous cultures even within our local community and if they came to Christ, we should not counsel them to divorce all but one wife and thus disrupt their social structure. It is not ideal and would disqualify them from eldership, but they should remain as they are. Whether marriage after unbiblical divorce in the past disqualifies a man from eldership is a case-by case question for the eldership.
8: Pornography, Sensuality, and Lust – Lev 18:6-18, Matt 5:28
As mentioned above, use of pornography has reached a high saturation point within our culture and within our church. While once thought of as simply a male issue, there is a growing trend toward gender parity in pornography usage. It is an issue that should be discussed with some frequency within our church. For those that join the church and view pornography regularly, it needs to be made clear that while the world has largely destigmatized it, it is still sexual immorality. Furthermore, this isn’t just limited to nudity and pornography, but any sensuality that leads to looking at someone “with lustful intent” is the heart equivalent of adultery according to Matt 5:28. In our culture, it is not possible to avoid such things by just turning away. We need to address the heart issues of idolatry, selfishness, and satisfaction in Christ. Practically, how should we deal with those who have on-going struggles with pornography, sensuality and lust? Should this preclude them from eldership? From deaconship? Taken strictly, this would preclude nearly all men from eldership. These require individual evaluation from the elders, but a guiding principle should be, if the person is repentant and there is evidence of growth in their life, we should consider more responsibility and continued discipleship.
9: Homosexuality – Lev 18:22, Lev 20:13, 1 Cor 6:9, 1 Tim 1:8-11
From the above references and others, it is evident that homosexual behavior is sexual sin. We cannot equivocate on that point. As we have discussed above, if a person who is already a believer and in the church and struggles with same sex attraction, we should approach them as we would handle anyone who is sexually attracted to someone to whom they are not married. If such a person decides that homosexuality is not sinful and begins sexually immoral activity, we should deal with them in the same way as any member who falls into unrepentant sin and go through the processes of correction and, if necessary, of church discipline. It is important that we draw a distinction between same sex attraction and homosexual behavior. We can do tremendous harm by demonizing same sex attraction and creating a taboo around it. A person who is struggling to abstain from homosexual behavior should be supported and encouraged. I believe Paul’s strong statements about not associating with sexually immoral people applies to those who remain unrepentant. Much more nuanced is the issue of how we address those that join the church already in a homosexual relationship. What about the married homosexual couple who join the church with their adopted child? Should we break up their family? I believe, in this case, the same principle should apply as to those who have gone through an unbiblical divorce in the past. We should apply 1 Cor 7:20: “Each one should remain in the condition in which he was called.” We can recognize that this is not ideal, but it is the best we can do in a fallen world just as we do with someone who is married after unbiblical divorce. Whether should apply to a homosexual couple in a long term committed relationship who are not legally married would be an individual discussion with the elders. Again, these are nuanced cases that will need individual prayer, discussion, and discernment. I believe a great deal more patience is called for when a new believer joins the church that has a history or present reality of homosexuality, even if they are unrepentant at first, believing that homosexuality is not sinful, than we would demonstrate to a person who has been in the church for a period of time and then decides to pursue a homosexual relationship.
10: Bisexuality – Heb 13:4
Bisexual attraction is no more or less of an issue than anyone who finds that they are sexually attracted to someone other than their spouse. This is not a rare or unique circumstance, even within the church. Someone who is practicing bisexuality is, by definition, not confining sex to the marriage bed, and this, therefore, qualifies as sexual immorality. The issue, here again, is one of identity and cultural acceptance. If a person “identifies as bisexual,” the real issue is not the bisexuality, but the fact that they identify themselves primarily by their sexual desires, and not by Christ. It would be equally a problem if they “identified as heterosexual” and that was seen as their defining characteristic. If such a person were to join the church, our priority should be in helping them see their identity in Christ rather than focusing on renouncing their sexual preference.
11: Transgenderism/Non-binarism – Psalm 139: 13-15
It should be noted that the next two points should not be considered in the category of sexual immorality, but as they are connected to the same cultural moment will be discussed here. It should further be remarked that transgenderism is a modern issue with no direct reference in Scripture. It is a challenging issue that often falls prey to oversimplification and scapegoating. It is not sufficient to simply state that a person should identify with their born gender. There are those born with ambiguous genitalia and those born with sex chromosome abnormalities such that “born gender” is not necessarily accurate. These occur with a frequency of 1 in 448 births on average which is not particularly rare. The majority of people who consider themselves to be transgender do not fall into these categories, but the fact remains that these categories exist. Unless we plan to embark on genetic testing, we must be careful how we assert someone’s gender assignment. Furthermore, we must acknowledge that much of the gender confusion in our culture is due to a distortion of biblically accurate masculinity and femininity in our culture of which the church has been widely supportive for generations. Many transgender and non-binary individuals consider themselves so because they do not fit into the traditional boxes our culture has created for the genders. The church can start by recognizing that these boxes are incorrect. We can also acknowledge that gender differences and roles are far less important than most human cultures perceive. Christ himself challenged many gender norms in his ministry and Paul maintains “…there is no male or female, for you are all one in Christ Jesus.” (Gal 3:28b) It is much more difficult to recognize this issue as a sin issue than many of the above concerns. If someone wishes to be addressed by different pronouns than they once did or dress differently than they once did, this does not amount to immorality. Once again, this can be an idolatrous identity issue if the person sees it as the central characteristic of their lives. There is often an inherent pride in asserting that such a person does not feel they fit in the body created for them, but if they come to love Jesus and understand and believe that they are “fearfully and wonderfully made” then this issue may become moot. Whether or not they revert to dressing differently or using pronouns they did when they were younger is largely immaterial. This also addresses the issue of people who may have undergone permanent physical changes. While we should not endorse such modification if it is being considered, there is no reason to reverse such a thing in order to return to a base state. We must recognize that this is a group that has a high propensity toward mental health concerns, instability, and suicidality. They need love, support and prayer, not scapegoating and extra-biblical expectations of conforming to a cultural norm. We must further note that this group as well as the homosexual group have often experienced psychological and even physical harm from others in our culture, sometimes in the name of Christ. We must foster an environment of champions physical and psychological safety for these people.
12: Asexuality – 1 Cor 7:25-38
Asexuality also should not be considered sexual immorality. There is, in fact, wide support in Paul’s letters such as in 1 Cor 7 for people, if they are able, to remain unmarried and be “anxious about the things of the Lord, how to please the Lord.” We tend to champion the model of the nuclear family in our Christian culture, but Paul sees chaste singleness as a better way. There should be no pressure from the church to make sure that single people pair off and get married because it is expected of them. As this state has been culturally identified with the LGBTQIA movement, it is seen on the same spectrum as the sexual immorality and gender issues discussed above, but it is not. It can still fall prey to the same issue of an idolatrous identity as some of the above issues, but it need not be so.
13: Glass Ceiling
In the event that God sees fit to bring people from these subgroups into our church, there would inevitably be a glass ceiling. The question is at what point. The four logical points are: regular attender, member, deacon, and elder. Regardless of their background or position, all should be welcome to be a regular attender. It is also clear, from the biblical requirements for eldership, that on-going problems or engagement in any of the sexual sins would disqualify them from that post. The middle two are less clear. I would submit that the bar for membership should be very low. This step, in my opinion, is when they would “bear the name of brother” and not before. Even if they disagree about the sinful nature of homosexuality, this should not disallow them from becoming members as long as they agree to submit to the churches position and not cause division. Allowing them to become members gives us the pastoral authority to speak into their lives, and we would hope that over time the Spirit would work in their hearts to convince them of the truth. Putting such a person in a deacon role would probably not be wise but would need to be evaluated prayerfully on a case-by-case basis. The difficulty here is that, while a position on homosexuality is not a salvific issue and should not be considered a core doctrine in the same way as the deity of Christ, for example, it is a sin issue. There is a limit to how far we can “agree to disagree” and still uphold our duty to root out sin in our midst. Once again, we should also distinguish between a struggle with same sex attraction and engagement in homosexual behavior when we consider our response. There is also a glass ceiling when it comes to marriage. While I believe we should not break up existing homosexual marriages, we should not participate in creating them. The marriage covenant between a man and woman was created, in part, to reflect the relationship between Christ and the church (Eph 5). This should not be co-opted to excuse or normalize immorality.
14: Nuance and Edge Cases
The above outline is by no means meant to be exhaustive or definitive. It is meant to provide a lens, supported by scripture, through which we can view these issues and consider corporate and pastoral responses. It should inform how we view the people that walk through the door from a wide range of backgrounds and how we equip those in our church to be Christ’s ambassadors to those in our community. Every person and circumstance, history and baggage will be different, and any non-nuanced position would be inherently evil. I pray we have many opportunities to talk, think and pray through specific situations that God would bless us with the chance to be a part of. What an honor it would be to be used to reach into broken lives like these with the Gospel of Grace.
15: Action Steps
As we consider practical and philosophical ways of responding to the above, I believe we should start from a position of corporate repentance. If we wish to truly reach out and touch the lives of broken people in need of a Savior who live a life of same sex attraction or gender dysphoria, we need to begin by recognizing that a great deal of harm, emotional and physical, has been inflicted on this group by the Church for generations. There are homeless people living in our area who were kicked out of their homes by parents holding a Bible. There are those who have been subjected to horrific methods that amount to torture under the guise of “Conversion Therapy” from Christian organizations. The only “conversion” we should concern ourselves with is to a regenerate heart. Attempting to change someone’s sexual attraction is very much beside the point. We cannot hope to be a place where such people can hear about Jesus unless they feel safe to enter our doors. We must also fight the tendency to consider sin in this area as something worse than others, even in non-Christians. James 2 says “…For whoever keeps the whole law but fails in one point has become guilty of all of it….So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” As we consider corporate and pastoral responses to the argument above, we must start by removing our own planks and repenting for the historical actions of the Church.
Practical steps that we could consider taking would include: removing the statements from the website about marriage and sexuality, especially directly under our Core Beliefs. Again, this is not meant to hide or equivocate on the truth, but not to set such a barrier before someone even walks through our door. Secondly, we should consider how to address these topics within the church. A Sunday morning sermon is not ideal as it is time limited and a unidirectional conversation. A small group course format would be a consideration. We need to equip parents and family members of adolescents, teens, and adults with language to talk about these things in loving, humble, God-honoring ways. In the longer term, we need to consider how we can make our church a place where people would feel comfortable inviting friends and family who look, think and act differently than we do. We need to find a way of projecting safety and inclusion even in our public facing information. This isn’t a balancing act where we must make it clear early and often that we “love the sinner but hate the sin” as the saying goes. We just need to love the sinner. Dealing with the sin can come later God-willing. A third application point is to be mindful of what we say and what we allow to be said without being checked. Certainly, joking at the expense of those who are dealing with these issues is unacceptable, but we also need to work to avoid getting dragged in to pseudo-political discussions on bathroom issues, sports issues or other divisive concerns that have no bearing on the church.
I recognize that these proposals have the potential to divide the church. There are some who may leave the body over these sorts of changes. I would argue that it is our responsibility to them as well as to the unreached in our community to have those discussions and risk some of them leaving over it. These are not all things we should change overnight but after ample opportunities for discussions and prayer.
16: Conclusion – Mark 2:15-17
At its core, these are not issues of who someone loves, sexual attraction, or even specific sex acts. The core is idolatry and identity. When acceptance by others, self-determination, or physical pleasure become the central force driving our lives then we have become idolators. Though our idols take on different shapes, the struggles in this space are shared by all. Whether you are identified by your profession, your family, or your gender identity, you are not being identified by your Master. Building fences around or within the church because someone sins in a different way than us cannot be allowed. Making the excuse that we are somehow “protecting our children” by shielding them from people in our community who desperately need a Savior will not show our children who Jesus is. Within the church, we cannot be afraid to “speak the truth in love.” We need not and cannot shy away from sin in the church, but we must recognize that the Spirit works in each of our lives. Often this happens over a period of time. We should be prepared to walk alongside our brothers and sisters in this journey for as long as they need.
There is a significant correlation between this community and their relationship with religious groups, and the “tax collectors and sinners” that Jesus sought out in His ministry and their relationship with the religious leaders of the day. Our heart should reflect His. Jesus responded: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” (Mark 2:17) If our church was filled with transgender people and gay families that loved Jesus, God would be glorified.”
Thank you in advance for any constructive criticism, notes of encouragement to and or waiting recommendations on these topics that I can pass along.

It seems like the ultimate goal of Ai deployment to individuals would be a persistent Virtual Assistant that keeps you using their service constantly.
It also seems like Amazon is uniquely set up to deliver that experience with devices in millions of homes that people are already used to talking to. And with AWS, they most certainly could spin up significant compute power to get it going.
If Alexa suddenly turned into a GPT 4o-like experience all over my house, I would pay pretty decent monthly fee for that.
Instead, I get to scream my shopping list at a stroke victim that is trying to sell me random nonsense.
How is Amazon missing the boat so badly here?

This is for the guy trying to say not to give money to homeless people flying a sign. This my personal experience from being homeless in Wilmington. I can't say as I speak for everyone, just my experience. 

I'm still homeless, but I've moved out of Wilmington. I had to teach myself how to read and write all over again, and this is what I do now. I hope you enjoy.

 Six-thirty am, I woke up to my alarm. I had to be at work at nine, and I didn't want to be frazzled from being in panic mode on my first day, hurried, and hassled. No, sir. You don't get too many chances to make a first impression. 

 Rolled out of my sleeping bag with a smooth, well practiced motion, unzipped the flap, and made my way out into brisk spring morning air, taking a brief pause, taking in the natural beuaty of the forest. If it hadn't been for the sounds of the highway a few hundred yards away, this scene could have been from a camping trip or hike that I remembered from days gone by. I didn't pause to think about too long due to the urgency to find a suitable tree to relieve myself. Fifty feet, at least. Fifty feet. Otherwise, that smell could come back to haunt you. This wasn't a camping trip but rather where I lived. My homestead, abode, residence, shelter, and as far as I could tell, it would be for a long time to come. 

 I decided to drink my energy drink, which had come to replace my morning cup of brew, outside this fine morn, so I made my way back to the tent and pulled my Monster can and my half full box of handrolled cigarettes from their hiding places, turned around and walked the fifteen feet to my "visiting bench". Aptly named because that's where we all sat when someone came visiting, which wasn't very often, a few feet in front was the small firepit. A hundred or so yards beyond, down a respectable hill, sat Frankies tent, another fifty yards at the split in the trail was Chris's small pup tent, where a small pile of trash meant that Chris and I needed to talk. This was my site, and I had few rules, and trash was something I didn't want to see. 

 According to the rules out here, our social contract, the first person at a campsite was in charge and I had spent the last month of winter all alone here to earn the right to call the shots. After all, it was deemed The Allen Compound for the Criminally Insane by my friend who led a real boots on the ground street outreach in town, someone that I had insane respect for and not a small bit of love. We weren't. I won't speak to insane. 

 I took a seat on the bench, popped the top on the Monster, lit up a smoke, and took a big long pull of the drink. Spring was starting to show now, and the highway was slowly starting to hide behind the new growth of forest. My tent was already invisible from the road thanks to a large camouflaged tarp that I had strung to block the view once I recovered from the panic attack following the discovery of how visible it once was. That discovery came not long after I set up camp, as I was returning from town. Walking down the shoulder of the highway, I just happened to look up in the direction of my camp and saw that my tent sat in the middle of a big clearing of branches, making a perfect frame for my work of art. The realization that thousands of people could have seen that on a daily basis. I was live bait for any psychotic person or persons to visit on a full moon. Recalling the stories of people setting sleeping people on fire for the fun of watching a human cook, I instantly turned on my heels and headed back into town, a spy who just realized he'd been compromised. I didn't return until I had a tarp, but even then, it was some time before sleep came easy. 

 Seven am and the spring sun were now spreading its rays of love to its children in the forest undergrowth, letting everything know it was day shift now in the kingdom. Down below, I spied Frankie, who piled out of his tent and sprinted to a tree like his bladder had caught fire. At the sight of this, I barked three times in greeting. He threw his head back and made a rooster crow, knowing it would wake Chris up long enough to feel the urgency. And by the time I stood up finish the last bit of my morning nectar, sure enough, scrambled out of his tent and instantly let it go right beside where his head would lay when he slept. I shook my head and trudged to my place to change clothes. A light blue polo type short sleeve tucked neatly into my cleanest pair of jeans, then a long sleeve light flannel over that as a precaution, because a lesson learned early is that you dressed for all day. There was no going home to get a coat when the temps plummeted, so it was wise to have that coat ready at all times. I changed my socks, put on my shoes and out of the flap I went. I closed it up and placed a pine needle inside the zipper that would let me know when I got back if anyone had violated my space. 

Seven ten am, and I was on my way. I had fourty minutes to be at the bus stop a little over a mile from the camp and I didn't want to be late, so off I went down the trail, just past Frankies tent I took a left, pausing just long enough to notice that Chris had gone back to bed and left his flap door open, then another fifty yard and over the fence to what I referred to as the 'exposed zone'. There, I was out of the woods walking down a small trail hidden only from the waist down by overgrown weeds and grass. The exposed zone went about a hundred and fifty yards to the shoulder of the highway, where I would merge left, facing the oncoming traffic. At that point, it wouldn't be so obvious to passing cars that I had just emerged from the woods, and the exact spot would no doubt be a mystery. There, my pace stepped up to an average of four miles an hour, something that I had clocked many times, and these days, it was a knowledge that came in handy. I could deal with being homeless, but not tardy. Every minute I walked along the shoulder of the highway, I was fraught with danger, at least in my overactive brain. I could envision cars swerving to miss the car ahead and turning me into a hood ornament, or blowing a tire and taking me out when the driver loses control for that half a second. Maybe something would fall out of the many dump trucks that passed frequently at seventy miles an hour and cleanly decapitate me before I even saw it coming. Why not? It's not like I was having a good luck streak, let's be honest. 

Seven fifty am and I managed to make it to the bus stop with all my organs just where they should be and my head still attached to my body. I lit up a smoke and fished three quarters out of my pocket, ready to pay my way and go to work. The bus pulled up on time, and I climbed aboard, nodding to the driver in solidarity, one working man to the other, dropped my coins of passage into the box, turned and found an empty seat by the window. I watched as the scenery went from historical homes with their gates and carefully tended lawns to the brown crabgrass and dirt yards where the children played in poverty, then to the blocks of businesses where hopes and dreams were born and died, with their big banners proclaiming another last chance at big savings, or let you know that for the twentieth time this furniture store was going out of business and these prices wouldn't last. Nothing but a higher class of a carnival barker. Free financing, limited time only, no interest for ninety days, credit same as cash, act now, last chance to save, overstocked and marked down, employee pricing, never before savings, trade ins welcome, don't miss out, and my all time favorite, below wholesale. Imagine that a business surviving by losing money. The saddest part of it all is that these tactics worked on people. For the second time that morning, I shook my head. 

Eight thirty eight am and the doors open at my destination, my job site, half the bus stood up to depart. Standing up and slipping No. 7 onto my shoulders, I let the line shuffle past me with the knowledge that I had time to spare 

 Eight forty, I stepped off the bus, gravitating to have a smoke with a small group of like-minded people who nodded their approval as I approached. The signal that I was accepted in the circle of debauchery. I made it clear, though, that I had no time to make small talk because I had to go to work and I was a responsible person. On time, it was late, and ten minutes early was on time. That was my motto, starting now, at least. Eight fourty five am I started to the job site, feeling the anxiety butterflies come to life in the pit of my stomach. I had never done this sort of work before, and I hoped I would catch on quick. 

 Eight fifty am, and I was standing beside the exit lane of the Walmart Superstore on a patch of grass where the stopsign was planted, dropping No. 7 to the earth. I bent over and unzipped the section that contained the piece of cardboard. As I put my fingers on it, I felt emotions pour over me, a mixture of shame, embarrassment, and determination. This was my third try at this, but I was determined not to chicken out this time, so, choking everything back down I pulled the sign from my bag and turned to face the cars coming up to the stop sign so I could show them the story of my life, condensed down to some scribbles from a Sharpie which read, 'Traumatic Brain Injury' in large lettering, with a smaller, 'Please Help' below. I'd never felt so alone as I did in that spot light that day at Walmart, that my life had led me to this point, here with a sign begging for money from strangers to get things I needed. It seemed like I couldn't even breathe with my phone service cut off, as I still felt sure that my son would call me at any minute to see how I was, and knowing that life line was severed was unbearable. 

 A grey van with a logo pulled up to the stop sign and I heard one of the doors open, then close, so I turned around to see someone jogging up to me, holding out his hand with a twenty dollar bill pinched in his fingers, "Here you go, brother. Take care of yourself, my man, "then back to the van and was gone. 

I broke. Just like that. I broke.

Hello.
Has anyone had experience with Creatine supplementation contributing to a breakthrough seizure in situations where their seizures were relatively under control with medication?
I am a 53 year old female and I have had only a few incidences of seizures in the last 8 years.
The source of my seizure activity was from an OPERABLE cavernous malformation. They removed it successfully but some extra activity remains present due to previous seizures and the surgery itself.
My first ever seizure (pre-surgery) I woke up from a nap and was trying to get ready to leave the house for my nieces kindergarten graduation. To my horror, I realized I was unable to speak. I was with my mother and in the car and trying to say anything and she realized something was wrong. She brought me to the ER and as soon as we walked in, I had my first tonic clonic seizure. That’s when they found out about the cavernoma.
Since the first seizure episode I take Keppra and things have been pretty good although I have experienced two more definite episodes of tonic clonic seizures since the first one.
Every time I have had a seizure it has been in the presence of my mom. My poor mom!
The first breakthrough seizure occurred about a year after surgery when I STUPIDLY thought I could try to wean off of the Keppra. That was a bad idea. Without warning, I seized. Obviously I should not have tried to stop the medication.
The second breakthrough seizure was a couple of years later and occurred at the end of a very hot day. I had been commuting by bicycle and had another tonic clonic. This one was proceeded by a very bad mood in the early evening. I was extremely irritated for no reason and later that evening seized.
Every time I have had a seizure it has been tonic clonic and I have woken up in the hospital.
I live alone most of the year and am a bit of a hermit which is totally fine most of the time as I am relatively seizure free… HOWEVER…
In the last couple of months I have started weight lifting to build muscle and with that, I also started taking Creatine (5g) per day. Everything was going well until last week.
I was at the gym doing very high intensity sprint work on a spin bike. It was a hot day. I left the gym and drove to the grocery store (one minute from gym). Upon checking out, I kept entering my debit code incorrectly I felt confused and a bit embarrassed. I paid in cash and went to the next grocery (where I live there are two groceries and you need to go to both to find everything). I had same problem with debit card at second grocery and this time, no ability to figure out how to pay in cash so I left. When I got back to my car I was met with more confusion. All I can remember is not being able to get into my car. My car has an alarm and a fob. Even once I was in my car I had trouble figuring out how to turn it on. I then woke up in my car (HOT CAR!) and was able to turn it on and drive to the post office. Even though I was feeling horrible and confused it did not occur to me that I could be near having a seizure. After checking my P.O. Box I made it home, out of my car into the gate and even managed to mumble something about the heat to my neighbor in passing.
I made it inside and the next thing I know I am on the floor. I had hit my nose, had a scrape on my cheek, forehead, nose, right knuckle and left toe. Also slightly bitten tongue. I had a horrible headache and nausea. I just got in bed and went to sleep.
When I woke up, my left hand felt paralyzed (clenched shut). My mind felt scrambled. My vision on the right felt very distorted. I was extremely hungry and thirsty and even though I had all of these challenges I opted for a snack that was not the easiest to make nor was it the tastiest.
For some reason I ate the snack with my paralyzed hand and went back to sleep. I woke up absolutely drenched in sweat. I took a shower and hydrated and took my evening dose of Keppra. My mind was starting to return to normal.
I was thinking nonstop about how to get in my car. I went up to see if I could open it and it was fine. I tried playing some of the word games that I play and felt scrambled at first but was able to get back to normal. I practiced talking. Words were jumbled at first and then I was able to speak normally.
I looked up a recipe for homemade electrolyte drink, made some and chugged it down.
I took it very easy for a few days and lucky I work from home… I have been able to just chill and obsess over whether I had a breakthrough seizure or whether I may have just had heat exhaustion. A week later and I am feeling myself again though I have been very tired in the morning and allowing myself extra sleep.
I am away from home for a couple of weeks. I do have my yearly check up with my neurologist coming up. I really don’t want to tell her about this.
If this was a seizure, this is the first time I have been alone. I hope it was not a seizure. If it was, I am not sure. Also, if it was, my episodes are years apart and they seem to be triggered by extreme heat and exercise. My only thing that is making me feel better mentally is that if I did have a seizure alone, I survived.
I also just joined Bumble because think it might be worth having a mate because of things like this. And not just because of this. I do feel lonely sometimes.
But back to my big question…
Has anyone had experience with Creatine contributing to breakthrough seizures?
Thank-you for any input and please try to refrain from saying anything that might freak me out as I am already quite unnerved.
Xoxo

Hi all,
28 yrs old and I was stupid and racked up 16k in CC debt with 4 cards over ~9 yrs. I learned my lesson (believe me). I paid off all but 2 cards: Chase with a balance of 7.3k and discover with 500 bucks. I plan on paying off the discover within the next 3-5 months. But it's the Chase card I'm struggling with. Here are my details:
Take home pay monthly is 2.3k
Chase balance is 7.3k at 24.5%
Discover balance is 500 at 28.24%
Car payment of 570 a month
Car Insurance of 212 a month
Do you guys recommend a balance transfer card? I have already took this subs advise and paused all automatic saving transfers ( Savings, IRA etc..) Also i have stopped using all my CC for the past 7 months.
Thanks all just trying to tackle this chase card.

I'm having a bit of a First Layer inconsistency Issue that for the most time only manifests during the first attempt of printing something - Aborting and retrying it has so far always solved the issue.
The Printer is a 350 sized V2.4 equipped with a Stealthburner and the new BTT / Chaoticlab CNC Tap V2 ( issue was also present with the V1 and to some degree with the 3D printed one ) and an ERCF.
After doing the Paper Z-Offset Calibration and some finetuning using a squashed 35x35x0.6mm Cube to dial in the First Layer Squish to my liking whenever I start a print from cold ( like the first one of the day / after a long pause ) the Nozzle ends up audibly scraping along the Print Bed - though not leaving any marks.
With a first Layer like that being practically 1/10th the height it should be I'm essentially forced to leave it printing ( after raising the Offset by up to 0.2mm! ) until the full second, maybe even third layer has been laid down before I can abort the print to make complete removal possible.
Immediately restarting the Print AND resetting the temporarily applied Z-Offset back to 0 from the +0.2 will result in the expected outcome of a perfectly fine Print.
Any ideas what could cause this issue?
Print Start Macro looks essentially like this:

• Perform Bed Mesh Clear
• Set Bed to Print Temperature and Nozzle to 180°C for Probing
• Perform G28 ( Home all Axis IF necessary )
• Wait for Bed Temperature to reach Print Temperature
• Perform Quad Gantry Level ( speed = 3 / sample 3 IF necessary )
• Perform Adaptive Bed Mesh Calibration ( speed = 3 / sample 3 )
• Perform G28 Z ( Home Z Axis - speed = 3 )
• Set Nozzle Print Temperature ( usually in the 260°C for ASA ) and wait for it
• Load in Filament from ERCF
• Perform Adaptive Purge
• Start Print

Pretty sure there aren't any loose Screws in the Gantry that would cause this as neither the QGL nor the BMC show any signs of things being out of whack. Same for the Tool Head which feels rock solid - In particular with the two CNC Taps.
Quite literally the only thing I can imagine causing such an issue would be the Extruder ( Bondtech LGX Lite with the help of the ERCF Gear Stepper ) causing enough pressure during the loading of the Filament for it to ever so slightly be pushing the Heater and Nozzle down during the somewhat massive Purge after it was calibrated with the last G28 Z command 🤔
Should I consider putting the G28 Z after the Purge but before the Print? Sounds kinda weird to do it like that 🤨

A good friend of mine from a fairly conservative evangelical background is considering becoming a pastor at his non-denominational church. As part of the evaluation process, they asked him to write a paper on these tonics that he is not an expert on.
He asked for my opinion and I offered to share it online to solicit constructive criticism, notes of encouragement, and or reading recommendations on these topics.
I believe his goal is to be faithful to the scriptures, loving to those outside the church, and challenging to those inside the church, as most of us could do better.
What he wrote is in the quotation marks below.
“1: Scope of the Issue
Sexual immorality has become a besetting and ubiquitous issue in our culture and in our churches. While many aspects of it are not novel or unique to this time and have clear scriptural input, there are others that bring challenges to our church for which we don’t have obvious precedent. The main point of these comments is to try and answer three questions with some degree of specificity: (1) how do we make ourselves a place where people who do not know Christ will feel welcome to come and learn of Him regardless of where they come from, (2) how do we pastorally care for people who have come in to the church with pre-existing circumstances related to sexual immorality, and (3) how do we equip our members to represent Christ to those in their lives that are dealing with these issues. We want to do this in a way that does not “walk a tight rope” or compromise to appease, but honors Scripture in its commands to both show compassion and exhort and correct. We must recognize that every individual circumstance is unique, and many will require careful and prayerful consideration, but this is meant to give a framework for that consideration.
2: Scriptural Basis for Corporate Response
There are many references we can point to that discuss and define sexual immorality throughout Scripture and many of these will be used below as we consider specific examples and situations. Let us start, however, by looking at passages that deal with corporate response rather than individual sin. It is clear that the Corinthian church had significant issues in this area, and much of Paul’s first letter was devoted to it. In chapter 5, Paul states that when sexual immorality is discovered in the church we should “mourn” over it and “not to associate with immoral people.” Importantly, he also makes clear in vv. 9-13 that these comments only apply to those “who bears the name of brother.” He explicitly writes, “not at all meaning the sexually immoral of this world…for what have I to do with judging outsiders?” This is key in informing our response to those who are not members of the church. If it is our desire to see sinners come through our doors and come to know our Savior through our ministry, then we must be welcoming, accepting them where they are. This is not to say we hide or compromise the biblical position, but it is not an issue on which we want to filter people at the door. There are three categories of people in sexual sin that we need to form a response for. First, those just coming to the church who have not committed to it – these should be treated the same as any we are reaching out to with Christ’s love. They need Jesus, not behavioral change. Next, those who have recently joined the church but have pre-existing sexual sin patterns. This can and should be addressed with patience, dignity, and love. There are often many sin areas in the life of a new believer, and it is prudent to discern how and when to address each of them. Lastly, those who have been members in the church for some amount of time and fall into sexual sin. This is the group that Paul is primarily addressing in 1 Corinthians. While sex within marriage is a private issue, sexual sin cannot be a taboo topic. It needs to be addressed regularly and clearly. We need close enough relationships within the church that such problems do not fester in the dark. We must avoid the typical church pattern to vilify the first group, never see the second group, and pretend the third group doesn’t exist until it all blows up in scandal. May it never be.
3: Consistency Issue
There is a tendency in our Christian culture to treat some sexual sins as worse than others. Like the Corinthians, some things we seem to have accepted as just ubiquitous parts of our culture. Knowing the prevalence of promiscuity and fornication among teens and single adults and usage of pornography even within the church, we tend to address these as issues of indwelling sin, similar to anger or fear of man, with offers of accountability and understanding when someone falls. By contrast, when it comes to homosexuality or adultery, it is often a church discipline issue. We view homosexual marriage as a major problem, but remarriage after a non-biblical divorce is rarely addressed. These inconsistencies lead to stigmatization and polarization and should have no place in the church. The criterion for escalation should be unrepentance, not the nature of the sexual sin. It is clear from 1 Corinthians that all should be taken seriously, but none should be vilified above others.
4: Culture and Identity
The major underlying problem with many of the sexual sin and gender issues is that they have come to be culturally bound up with people’s identities. This is not a new phenomenon and is not unique to this issue. As far back as Acts 19, you see people becoming “enraged” because Paul had threatened the Ephesians’ cultural identity as worshipers of Artemis. People continue to find their primary identities in their employment, hobbies, sports teams, or families rather than Christ. None of these should be accepted, but none should be reviled either. If a person does not know Jesus, they are dead. How they identify themselves is of no concern. Once they have been made alive, they can be taught that “whose” they are is more important than “who” they are. All identity outside of Christ is not sinful, but if it takes paramount importance, it may become so. A person who recognizes a tendency toward same sex attraction may label themselves as gay or lesbian. This should not be considered a sin issue unless it becomes, for them, their defining characteristic or leads to sinful actions. We should recognize the difficulty of this struggle and support such a person rather than get hung up on labels. There must be clear distinction between identifying same sex attraction and engaging in homosexual behavior. These should be the guiding principles underlying everything that follows are regards individual cases.
5: Public Facing Information, Guests, and New Attendees
Considering what we have discussed, and Paul’s assertion in 1 Corinthians 5 that we ought to reserve judgment on sexual immorality to those we call brother, I would submit that public facing information regarding the church (i.e. website, app, etc) should not publish a position on sexual immorality, marriage, and gender identity. Doing so effectively places the filter at the door so that people who do not know Christ may be turned away from it. This is not tantamount to tacit approval. In appropriate contexts within the church, these topics should still be discussed and addressed, but I do not believe it is consistent with a biblical treatment of unbelievers to place it in a public facing forum. If we have guests or new regular attendees who appear to be engaged in a cohabitating or fornicating relationship, a homosexual relationship, or other sexual sin, this should not be a priority to address unless we have discerned that they are believers and join the church. Even then, it is important to draw a distinction between someone who deals with same-sex attraction and someone who engages in homosexual behavior. The next seven points are meant to discuss, in broad terms, how we should address those who join the church with pre-existing relationships or identity issues:
6: Promiscuity, Cohabitation – Hebrews 13:4, 1 Cor 7:1-2, Ex 22:16
Much of the biblical discussion on promiscuity is by inference. Clearly, sex was meant to be inseparably linked to marriage and outside of that context should be considered immoral. For those who join the church already in a sexual relationship who are unmarried we should apply Exodus 22:16 and encourage them to marry as soon as possible. If they do not wish to marry, they should be encouraged to separate. Paul acknowledges in 1 Cor 7:2 that marriage is the best remedy for “temptation to sexual immorality.”
7: Adultery, Divorce and Remarriage – Matt 5:32, Matt 19:9, 1 Cor 7:10-11
This issue is given much more explicit biblical instruction but is often glossed over in our Christian culture due to the messy landscape of divorces and remarriages. In cases where non-biblical divorce has occurred, if reconciliation is possible, this should be pursued. If reconciliation is impossible because one or more parties have remarried, it would not be sensible to divorce again in order to achieve reconciliation. The principle to apply here, I believe, is from 1 Cor 7:17-24 summarized in verse 20: “Each one should remain in the condition in which he was called.” This is not an ideal circumstance, but it is the best way forward in an imperfect world. Of note, polygamy was common in the culture of the early church, and while not ideal, was accepted by the church, as evidenced by the qualifications for elder to be “a husband of but one wife.” We have polygamous cultures even within our local community and if they came to Christ, we should not counsel them to divorce all but one wife and thus disrupt their social structure. It is not ideal and would disqualify them from eldership, but they should remain as they are. Whether marriage after unbiblical divorce in the past disqualifies a man from eldership is a case-by case question for the eldership.
8: Pornography, Sensuality, and Lust – Lev 18:6-18, Matt 5:28
As mentioned above, use of pornography has reached a high saturation point within our culture and within our church. While once thought of as simply a male issue, there is a growing trend toward gender parity in pornography usage. It is an issue that should be discussed with some frequency within our church. For those that join the church and view pornography regularly, it needs to be made clear that while the world has largely destigmatized it, it is still sexual immorality. Furthermore, this isn’t just limited to nudity and pornography, but any sensuality that leads to looking at someone “with lustful intent” is the heart equivalent of adultery according to Matt 5:28. In our culture, it is not possible to avoid such things by just turning away. We need to address the heart issues of idolatry, selfishness, and satisfaction in Christ. Practically, how should we deal with those who have on-going struggles with pornography, sensuality and lust? Should this preclude them from eldership? From deaconship? Taken strictly, this would preclude nearly all men from eldership. These require individual evaluation from the elders, but a guiding principle should be, if the person is repentant and there is evidence of growth in their life, we should consider more responsibility and continued discipleship.
9: Homosexuality – Lev 18:22, Lev 20:13, 1 Cor 6:9, 1 Tim 1:8-11
From the above references and others, it is evident that homosexual behavior is sexual sin. We cannot equivocate on that point. As we have discussed above, if a person who is already a believer and in the church and struggles with same sex attraction, we should approach them as we would handle anyone who is sexually attracted to someone to whom they are not married. If such a person decides that homosexuality is not sinful and begins sexually immoral activity, we should deal with them in the same way as any member who falls into unrepentant sin and go through the processes of correction and, if necessary, of church discipline. It is important that we draw a distinction between same sex attraction and homosexual behavior. We can do tremendous harm by demonizing same sex attraction and creating a taboo around it. A person who is struggling to abstain from homosexual behavior should be supported and encouraged. I believe Paul’s strong statements about not associating with sexually immoral people applies to those who remain unrepentant. Much more nuanced is the issue of how we address those that join the church already in a homosexual relationship. What about the married homosexual couple who join the church with their adopted child? Should we break up their family? I believe, in this case, the same principle should apply as to those who have gone through an unbiblical divorce in the past. We should apply 1 Cor 7:20: “Each one should remain in the condition in which he was called.” We can recognize that this is not ideal, but it is the best we can do in a fallen world just as we do with someone who is married after unbiblical divorce. Whether should apply to a homosexual couple in a long term committed relationship who are not legally married would be an individual discussion with the elders. Again, these are nuanced cases that will need individual prayer, discussion, and discernment. I believe a great deal more patience is called for when a new believer joins the church that has a history or present reality of homosexuality, even if they are unrepentant at first, believing that homosexuality is not sinful, than we would demonstrate to a person who has been in the church for a period of time and then decides to pursue a homosexual relationship.
10: Bisexuality – Heb 13:4
Bisexual attraction is no more or less of an issue than anyone who finds that they are sexually attracted to someone other than their spouse. This is not a rare or unique circumstance, even within the church. Someone who is practicing bisexuality is, by definition, not confining sex to the marriage bed, and this, therefore, qualifies as sexual immorality. The issue, here again, is one of identity and cultural acceptance. If a person “identifies as bisexual,” the real issue is not the bisexuality, but the fact that they identify themselves primarily by their sexual desires, and not by Christ. It would be equally a problem if they “identified as heterosexual” and that was seen as their defining characteristic. If such a person were to join the church, our priority should be in helping them see their identity in Christ rather than focusing on renouncing their sexual preference.
11: Transgenderism/Non-binarism – Psalm 139: 13-15
It should be noted that the next two points should not be considered in the category of sexual immorality, but as they are connected to the same cultural moment will be discussed here. It should further be remarked that transgenderism is a modern issue with no direct reference in Scripture. It is a challenging issue that often falls prey to oversimplification and scapegoating. It is not sufficient to simply state that a person should identify with their born gender. There are those born with ambiguous genitalia and those born with sex chromosome abnormalities such that “born gender” is not necessarily accurate. These occur with a frequency of 1 in 448 births on average which is not particularly rare. The majority of people who consider themselves to be transgender do not fall into these categories, but the fact remains that these categories exist. Unless we plan to embark on genetic testing, we must be careful how we assert someone’s gender assignment. Furthermore, we must acknowledge that much of the gender confusion in our culture is due to a distortion of biblically accurate masculinity and femininity in our culture of which the church has been widely supportive for generations. Many transgender and non-binary individuals consider themselves so because they do not fit into the traditional boxes our culture has created for the genders. The church can start by recognizing that these boxes are incorrect. We can also acknowledge that gender differences and roles are far less important than most human cultures perceive. Christ himself challenged many gender norms in his ministry and Paul maintains “…there is no male or female, for you are all one in Christ Jesus.” (Gal 3:28b) It is much more difficult to recognize this issue as a sin issue than many of the above concerns. If someone wishes to be addressed by different pronouns than they once did or dress differently than they once did, this does not amount to immorality. Once again, this can be an idolatrous identity issue if the person sees it as the central characteristic of their lives. There is often an inherent pride in asserting that such a person does not feel they fit in the body created for them, but if they come to love Jesus and understand and believe that they are “fearfully and wonderfully made” then this issue may become moot. Whether or not they revert to dressing differently or using pronouns they did when they were younger is largely immaterial. This also addresses the issue of people who may have undergone permanent physical changes. While we should not endorse such modification if it is being considered, there is no reason to reverse such a thing in order to return to a base state. We must recognize that this is a group that has a high propensity toward mental health concerns, instability, and suicidality. They need love, support and prayer, not scapegoating and extra-biblical expectations of conforming to a cultural norm. We must further note that this group as well as the homosexual group have often experienced psychological and even physical harm from others in our culture, sometimes in the name of Christ. We must foster an environment of champions physical and psychological safety for these people.
12: Asexuality – 1 Cor 7:25-38
Asexuality also should not be considered sexual immorality. There is, in fact, wide support in Paul’s letters such as in 1 Cor 7 for people, if they are able, to remain unmarried and be “anxious about the things of the Lord, how to please the Lord.” We tend to champion the model of the nuclear family in our Christian culture, but Paul sees chaste singleness as a better way. There should be no pressure from the church to make sure that single people pair off and get married because it is expected of them. As this state has been culturally identified with the LGBTQIA movement, it is seen on the same spectrum as the sexual immorality and gender issues discussed above, but it is not. It can still fall prey to the same issue of an idolatrous identity as some of the above issues, but it need not be so.
13: Glass Ceiling
In the event that God sees fit to bring people from these subgroups into our church, there would inevitably be a glass ceiling. The question is at what point. The four logical points are: regular attender, member, deacon, and elder. Regardless of their background or position, all should be welcome to be a regular attender. It is also clear, from the biblical requirements for eldership, that on-going problems or engagement in any of the sexual sins would disqualify them from that post. The middle two are less clear. I would submit that the bar for membership should be very low. This step, in my opinion, is when they would “bear the name of brother” and not before. Even if they disagree about the sinful nature of homosexuality, this should not disallow them from becoming members as long as they agree to submit to the churches position and not cause division. Allowing them to become members gives us the pastoral authority to speak into their lives, and we would hope that over time the Spirit would work in their hearts to convince them of the truth. Putting such a person in a deacon role would probably not be wise but would need to be evaluated prayerfully on a case-by-case basis. The difficulty here is that, while a position on homosexuality is not a salvific issue and should not be considered a core doctrine in the same way as the deity of Christ, for example, it is a sin issue. There is a limit to how far we can “agree to disagree” and still uphold our duty to root out sin in our midst. Once again, we should also distinguish between a struggle with same sex attraction and engagement in homosexual behavior when we consider our response. There is also a glass ceiling when it comes to marriage. While I believe we should not break up existing homosexual marriages, we should not participate in creating them. The marriage covenant between a man and woman was created, in part, to reflect the relationship between Christ and the church (Eph 5). This should not be co-opted to excuse or normalize immorality.
14: Nuance and Edge Cases
The above outline is by no means meant to be exhaustive or definitive. It is meant to provide a lens, supported by scripture, through which we can view these issues and consider corporate and pastoral responses. It should inform how we view the people that walk through the door from a wide range of backgrounds and how we equip those in our church to be Christ’s ambassadors to those in our community. Every person and circumstance, history and baggage will be different, and any non-nuanced position would be inherently evil. I pray we have many opportunities to talk, think and pray through specific situations that God would bless us with the chance to be a part of. What an honor it would be to be used to reach into broken lives like these with the Gospel of Grace.
15: Action Steps
As we consider practical and philosophical ways of responding to the above, I believe we should start from a position of corporate repentance. If we wish to truly reach out and touch the lives of broken people in need of a Savior who live a life of same sex attraction or gender dysphoria, we need to begin by recognizing that a great deal of harm, emotional and physical, has been inflicted on this group by the Church for generations. There are homeless people living in our area who were kicked out of their homes by parents holding a Bible. There are those who have been subjected to horrific methods that amount to torture under the guise of “Conversion Therapy” from Christian organizations. The only “conversion” we should concern ourselves with is to a regenerate heart. Attempting to change someone’s sexual attraction is very much beside the point. We cannot hope to be a place where such people can hear about Jesus unless they feel safe to enter our doors. We must also fight the tendency to consider sin in this area as something worse than others, even in non-Christians. James 2 says “…For whoever keeps the whole law but fails in one point has become guilty of all of it….So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” As we consider corporate and pastoral responses to the argument above, we must start by removing our own planks and repenting for the historical actions of the Church.
Practical steps that we could consider taking would include: removing the statements from the website about marriage and sexuality, especially directly under our Core Beliefs. Again, this is not meant to hide or equivocate on the truth, but not to set such a barrier before someone even walks through our door. Secondly, we should consider how to address these topics within the church. A Sunday morning sermon is not ideal as it is time limited and a unidirectional conversation. A small group course format would be a consideration. We need to equip parents and family members of adolescents, teens, and adults with language to talk about these things in loving, humble, God-honoring ways. In the longer term, we need to consider how we can make our church a place where people would feel comfortable inviting friends and family who look, think and act differently than we do. We need to find a way of projecting safety and inclusion even in our public facing information. This isn’t a balancing act where we must make it clear early and often that we “love the sinner but hate the sin” as the saying goes. We just need to love the sinner. Dealing with the sin can come later God-willing. A third application point is to be mindful of what we say and what we allow to be said without being checked. Certainly, joking at the expense of those who are dealing with these issues is unacceptable, but we also need to work to avoid getting dragged in to pseudo-political discussions on bathroom issues, sports issues or other divisive concerns that have no bearing on the church.
I recognize that these proposals have the potential to divide the church. There are some who may leave the body over these sorts of changes. I would argue that it is our responsibility to them as well as to the unreached in our community to have those discussions and risk some of them leaving over it. These are not all things we should change overnight but after ample opportunities for discussions and prayer.
16: Conclusion – Mark 2:15-17
At its core, these are not issues of who someone loves, sexual attraction, or even specific sex acts. The core is idolatry and identity. When acceptance by others, self-determination, or physical pleasure become the central force driving our lives then we have become idolators. Though our idols take on different shapes, the struggles in this space are shared by all. Whether you are identified by your profession, your family, or your gender identity, you are not being identified by your Master. Building fences around or within the church because someone sins in a different way than us cannot be allowed. Making the excuse that we are somehow “protecting our children” by shielding them from people in our community who desperately need a Savior will not show our children who Jesus is. Within the church, we cannot be afraid to “speak the truth in love.” We need not and cannot shy away from sin in the church, but we must recognize that the Spirit works in each of our lives. Often this happens over a period of time. We should be prepared to walk alongside our brothers and sisters in this journey for as long as they need.
There is a significant correlation between this community and their relationship with religious groups, and the “tax collectors and sinners” that Jesus sought out in His ministry and their relationship with the religious leaders of the day. Our heart should reflect His. Jesus responded: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.” (Mark 2:17) If our church was filled with transgender people and gay families that loved Jesus, God would be glorified.”
Thank you in advance for any constructive criticism, notes of encouragement to and or waiting recommendations on these topics that I can pass along.

Hi! First and foremost, thanks for your interest and I apologize in advance for how long this is, I like to be thorough. I want to start this off with some important things regarding playing at my digital table. My games are all inclusive both OOC and IC, that means both the players and the inhabitants of the game world will be varied. There will be cultural and ethnic diversity, there will be people with physical disabilities, there will be LBGTQ+ characters, the game may very well (see: likely) explore mental health, gender identity, and any number of things. My games are a safe place and I take that promise very seriously. I cannot stress this enough; bigotry of any kind will not be tolerated. There won’t be a warning, there won’t be a compromise, you’ll be out of the game, period. If you can’t manage this, then please save everyone some time and just don’t read further.
Now with that said, let’s discuss the beautiful game of D&D and this campaign and how I DM my games. My games are presented less as a static sequence of events and more of threads in the world that can be followed in any order. In a shorter campaign like this one there has to be a little more structure than a longer campaign, but this is not a railroad. Whatever ending we find to this campaign, we will find it together. Whether that’s the traditional fight the BBEG, talk them down, or join their side and plunge the world into chaos, it’s all on the table.
This campaign is set in the homebrew world that I have created and in truth I am using the campaign to explore individual parts of the world and hopefully expand upon the lore, add new NPCs, sure up any shortcomings, etc. Not because I’m publishing an adventure or anything, just because I really enjoy worldbuilding and having player choices affect the world going forward.
I like to incorporate backstories into the plot, I want everyone to have a chance to really feel a part of the story, not just along for the ride. This is also limited in a shorter campaign like this, but we can work together to give you something to identify with in this world. Whether it be directly connected to a figure in your backstory or just incorporating a theme or dynamic that resonates with your character, let’s find a way. If you give me something to work with, I promise I will find a way. This is a collaborative story, let’s create something hauntingly beautiful together.
There will be a session 0 to go over lines and veils, character creation, as well as just getting comfortable with one another. If there is a need for it to go over additional character creation, getting more acquainted with one another, or anything else we can also have a session 0.5. The point is that we are all comfortable when we begin play. Without any further ado, let’s finally get to the campaign details!
Campaign: Homebrew
System: D&D 5e
Players Needed: I already have some players, looking for 3-4 more.
Ratio: My games tend to lean more towards the RP heavy side of things though I do mix in combat. There are very few potential combat encounters that can't be solved in another way via talking, parlaying, or creativity. The amount of combat is dependent on the group as a whole. I would say in terms of planned potential combat that it will be a 60:40 or even 70:30 lean towards RP.
Scheduling: Bi-Weekly Wednesday 7pm-11pm CST, for 6-12 sessions. There is a chance this goes longer depending on RP, but I believe it will fit into 12 sessions. There’s no hard start date, just when we get the right players we will start scheduling, but it will be within a few weeks.
Software: Discord for voice, Foundry for VTT, D&D Beyond for character creation.

Character Creation:

• This campaign can work with players starting at level 3 or level 5. It will be decided by a group vote on which we start at. This allows for the characters to have some level of experience and renown but not be adventurers of legend (yet).
• All characters get a free feat. The caveat here is that if you pick a newer background that grants a feat, you don’t get an additional feat.
• Play the character you want, don’t worry about party composition. It’s my job as DM to worry about balancing the game, items, and encounters around party composition.
• Interparty conflict is fine and makes for good RP, deliberately obtuse characters designed for the sole purpose of being antagonistic to the party are not.
• All official content is allowed and most 3^rd party content is as well. If you want to use some homebrew content, send it to me so I can review it to ensure it’s balanced.
• We roll for stats. 4d6kh3, drop the full set if under 72 unless you just want to keep them. Rolled in D&D Beyond. I trust my players to not lie about rolls or to try to re-roll 20 times for ideal stats. If I find that I can’t trust you to be honest then we just can’t play together.

Setting:

Welcome to Elysiia, the year is 756 PSC - or Post-Second Cataclysm - and Elysiia is a vibrant planet. Long gone are the days of the Primordials’ dominion over the lands, gone also is the War of Gods, sealed away thousands of years ago. From the ashes of a bygone era has risen a thriving land with many diverse people. From the displaced Feylands of Remcourt - home to fey descendant creatures and prison to incorporeal creatures unfortunate enough to be caught behind it's barrier - to the Flying City of Arigon, floating among the clouds interweaving magic, nature, and technology.
Our story, however, begins in the lands of Morroch, born after the splitting of the worlds by the World Serpent. It is said that Morroch was a point of direct impact of the World’s Serpent’s bite, leaving behind the most diverse array of biomes on Elysiia, much of it incorporated with serrated mountains and rolling hills. There is much to explore here including the northern region belonging primarily to the Stone Giants of Thulkna who call the Crimson Peaks – given their name because of the reddish color of the soil – home. Let us not forget the western seaboard of the Tilltona Coast, cliff-lined coasts with treacherous waters and frequent storms, home of the Storm Giants of the nation of Salleria.
For this story, we explore the Decayed Heights of the western region of Morroch. A brutal and unforgiving arid desert dominated by three powerful tribes: the Jeswye, renown for their connection to fire and abilities as blacksmiths and warriors; the Sandstriders, Lizardfolk who traverse the vast desert with ease, trading, and maintaining the fragile peace; and the Ironhoof Tribe, fierce warriors who thrive in the storm-battered coastal regions of the Decayed Heights.
Recently, the long-standing tension between the Jeswye and the Ironhoof has escalated to the brink of war, threatening the stability of the entire region and crucial trade routes that allow for safe passage through an otherwise inhospitable region. The campaign will begin in the floating bustling trade city of Vespera, located off the coast of the Decayed Heights. Here the characters have received a request from a representative of the Merchant’s Guild to meet to discuss a lucrative opportunity that is for the betterment of the world.
More world info and campaign info will be given before character creation and upon request (I will never turn down an opportunity to talk about lore and worldbuilding).
Who am I? My players typically call me Hex or simply Chris (he/him)

• 33
• DMing for 4 years
• I work in tech so I like to try to do cool tech shit with my VTT.
• I’m a power nerd and love a bit of everything. Anime, comics, rp, tech, ttrpg (obviously), video games, writing, wrestling.
• For me D&D is a collaborative storytelling experience. I’m not out to murder your PCs or make things overly difficult for the sake of making you sweat.
• If I had to rate my skillset as a DM I’d say I’m very good at improv and storytelling but I don’t have a huge vocal range so I won’t be mesmerizing you with a unique voice for each NPC. I do what I can.
• These games are designed for me to experiment with technology, new in-game locales, cultures, etc. and as such some aspects are generated on the go or in the case of technology might experience some technical difficulties.
• Rule of cool. Yes the rules have a place, no we won’t be throwing them completely out. But if something is creative and feasible to at least attempt, yeah you can roll for it. If it’s not feasible I won’t even ask for a roll.

In closing, I’ve attached a google form below to fill out. I hate forms that make trying to get into a D&D game feel like a job interview so I’ve tried to stray away from that as much as possible. I don’t care how much experience you have, be it you’re entirely new or a 20 year vet. But comments, messages, and chat requests can often get missed so this helps me make sure I’ve seen everyone’s submissions. If you've made it this far, thank you so much for your time and patience.
If the post is not marked closed, I am still reviewing submissions.
https://forms.gle/5E1Qm2ghAU73gNGN8

What exercise method works for you/your life? Pilates, weightlifting, at home, at the gym...?