16-minute read.

pro-West party leader says they met PM Pashinyan and discussed a referendum to solidify Armenia's shift to EU

KHZMALYAN (European Party of Armenia): The referendum is our suggestion and demand. We presented it to Pashinyan and expect a response within a reasonable timeframe. We advised making a public statement soon. A referendum would also make Pashinyan's job easier by allowing the people's will to decide Armenia's direction.
REPORTER: How did Pashinyan respond?
KHZMALYAN: He suggested the meeting be held in a closed format so I can't reveal all details. We hope that our voice, our offer, our demand, was heard. If we do not receive a positive response, we will take measures by employing the same methods currently used by anti-European forces [the ongoing protests led by pro-Russian ex-regime]. We will take to the streets and demand a referendum for Eurointegration if necessary.
REPORTER: How long are you ready to wait before taking action?
KHZMALYAN: A few months. Georgia will hold parliamentary elections in October, and Moldova will hold a similar Eurointegration referendum - also in October. The U.S. will hold presidential elections in November which will be important for Armenia's future. Even if the worst scenario unfolds in all three countries, Armenia must stand firm and not take a step back. Armenia could become the leader in democracy in all of Eastern Europe if you consider the situation in Georgia, Hungary, and Slovakia [pro-Russia populist leader]. Armenia could receive an unprecedented level of assistance from Europe under those circumstances.
REPORTER: Did Pashinyan say he plans to leave CSTO?
KHZMALYAN: We did not demand specific dates but we urged him to complete all these processes this year, preferably by November.
REPORTER: Did Pashinyan agree?
KHZMALYAN: The participants of the meeting are under the impression that we were able to present convincing arguments but time will show what actions he takes. The government functions very poorly but nevertheless, they are doing something, they are taking steps.
REPORTER: On May 9, Bagrat Galstanyan gave Pashinyan 1 hour to resign but it's May 21 and he is still here. Why wasn't the opposition able to remove him?
KHZMALYAN: The 3 former presidents and their surrogate forces, backed by 30 years of power, were unable to bring forward a figurehead, a single ideology, that could win the hearts of the people. They used various political technologies, they switched between black and white robes, and they extended the 1 hour to 7 days, but none of that helped because the Armenian people hate them more than they hate Nikol Pashinyan.
REPORTER: You used to be a lot harsher on Pashinyan but something appears to have changed in your tone after your recent meeting with him. What is the reason?
KHZMALYAN: We were able to present our demands and the timelines to accomplish them. Unlike the archbishop and the former regimes surrounding him, we did not give "one hour" for Pashinyan to accept our demands; we did not make ultimatums. We believe the current government is carrying out and will carry out the will of the people to overcome the status of a Russian colony and join the ranks of free nations. We did and do see steps [taken by the government] towards this; we cannot ignore this. We saw the Strassbourg, but also Moscow. We saw the [April 5 meeting in] Brussels, but also [the recent meeting between FMs in] Almaty. We are told this is an attempt to "balance" and we understand where they are coming from, but our factions speak on behalf of over 60% of Armenians who view Russia's policies as deadly for Armenia. We expect concrete actions and we have formed a platform to continue this work; there will be petitions and other actions from us. We are ready to assist Pashinyan, who may be constrained due to ongoing negotiations, by being the public voice and saying the things he cannot say. We will continue to work, to pressure, to influence, to demand. Our meetings also continue abroad. We will press on until we reach our goal - the Eurointegration of Armenia. //
Several prominent Western-oriented political parties recently formed an alliance to promote Armenia's Eurointegration.
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Pashinyan appoints a ruling party member as a deputy head of the newly formed Foreign Intelligence Service - the Armenian "CIA"

After the 2020 war, Pashinyan said Armenia will need a modern intel agency to gather information and analyze foreign threats, while the NSS -- described as historically a "pro-Russian" agency by many -- will focus on internal matters.
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Pashinyan met the deputy head of the United States CIA to discuss bilateral, international, and regional issues

A delegation led by David Cohen is in Yerevan. Cohen also met NatSec Armen Grigoryan.
source, source,

Armenia's Investigative Committee chief hosted U.S. Deputy Assistant Secretary in the Bureau of International Narcotics and Law Enforcement Affairs

Qyaramyan and Yoder discussed bilateral cooperation, the recent retraining for Armenian agents and technical assistance, cooperation between law enforcement agencies of Armenia and the United States, anti-narcotrafficking, and the fight against gender-based violence.
Yoder also met Armenia's Interior Minister Ghazaryan to discuss the ongoing police reforms and formation of new divisions, the fight against narco-trafficking, technical assistance for rescuers, and retraining courses. Yoder emphasized effective cooperation, noting that the achievements within the framework of sectorial reforms are exceptional. The US wants to expand the agenda of cooperation.
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Armenian army officers continue to take part in NATO exercises titled Regex 2024 held in Moldova

GOOGLE TRANSLATE: The exercise is organized with the support of the NATO Joint Forces Command in Naples, Italy, and aims to train the military according to Western standards for planning and conducting exercises, crisis management, strengthening and assessing the level of interoperability of forces in a multinational environment.
We remind you that the exercise "Regex 2024" consists of several workshops during the current year. The first workshop took place between February 16 and March 1, and the second between 22 − April 26, 2024. //
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NATO and Armenia strengthen cooperation in defense education

Armenia's defense ministry representatives recently visited NATO headquarters to discuss NATO’s Defence Education Enhancement Programme (DEEP) for Armenia.
NATO: The DEEP programme is an excellent tool to support Armenian military education system reforms and strengthen the country’s cooperation with NATO.
ARMENIA: With the support of DEEP experts we implemented major changes in all levels of our educational curriculum at Military Academy, starting from cadets up to the most senior levels. It helped us to establish cooperation with many international partner institutions.
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Armenia is an emerging destination for UK and global investors: Armenia's Ambassador to London Business Matters

👔 Armenia is committed to building a knowledge-based, export-oriented, and inclusive economy.
👔 Armenia is diversifying its growing economy with pioneering sectors, creating ample investment opportunities.
👔 Armenia’s investment legislation grants equal treatment to foreign investors
👔 There are no restrictions on remittances and repatriation of profits, free exchange of foreign currencies and no limitations on staff recruitment
👔 The country’s favorable business climate and ‘open-door’ policy is also reflected in international reputable rankings where Armenia is ranked one of the highest in the region.
👔 Although Armenia has a relatively modest internal market, it offers different models of economic cooperation and serves as a gateway to major world markets
👔 Armenia has maintained a high level of cooperation with the EU through CEPA
👔 Armenia and UK will soon have a CEPA-like agreement
full article, source,

Turkey modernizes an Azerbaijani Su-25ML jet with guided bombs and Teber missiles

It uses KGK laser guidance for missiles and increases the reach to 110 km.
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Pashinyan's Chief of Staff hosted the French Ambassador to discuss defense, economy, infrastructure, and humanitarian topics

... also the upcoming events dedicated to the 100th anniversary of Charles Aznavour.
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Parliament Speakers of Armenia and Ukraine discuss the situation in the South Caucasus and Ukraine

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Q&A with ruling party MP Vahagn Alexanyan about the ongoing protests led by pro-Russian opposition

REPORTER: You continue to criticize the "holy movement"...
ALEXANYAN: The what now?
REPORTER: ... the "holy movement", by calling it a "pagan" movement. What is the ruling party's stance and do you discuss this internally?
ALEXANYAN: Of course we do, although I don't think Kocharyan's decision to name this movement "holy" is helping them. It's comical.
REPORTER: Do you have proof that Bagrat srbazan is [tied with Kocharyan]?
ALEXANYAN: Bagrat Galstanyan is surrounded by the entire political team of Robert Koharyan, he was a member of Kocharyan's 2022 protests and gave similar speeches he gives today, he received a praise from Russian propagandists, and he was named by a Russian propagandist Aram Gabrielyanov as a potential candidate for a new protest movement just a few months prior to these events, so it's beyond reasonable doubt that Bagrat Galstanyan is part of Kocharyan's team.
REPORTER: You were earlier accusing Galstanyan of being a Russian agent, and now Kocharyan's agent?
ALEXANYAN: Same thing.
REPORTER: The opposition gathered many thousands of supporters on May 9. What does the size of the crowd indicate?
ALEXANYAN: It was similar to Kocharyan's final rally before the 2021 elections. And?
REPORTER: The opposition created a video of "Pashinyan's lies" and broken promises. Will you respond?
ALEXANYAN: The clip itself is a lie and manipulation. For example, one of the supposed lies was Pashinyan's promise of an amnesty for overdue fines and penalties. You are a journalist, you tell me, was there an amnesty or not?
REPORTER: Pashinyan had also said that POWs could wait "just a few more months" and that he wouldn't "sacrifice Armenia's sovereignty" in exchange for bringing them back sooner. Why aren't they back?
ALEXANYAN: Dozens of POWs returned home in December, and efforts continue to bring back the rest. Literally 1-2 days before the POWs' return, the opposition claimed that the POWs were "forgotten" by the government. "Ոչ մի բան չեք անում:"
REPORTER: What about the Nagorno-Karabakh leadership?
ALEXANYAN: There are efforts to return them as well.
REPORTER: Why did the police form a wall to block entry to village Kirants [for nonresidents]?
ALEXANYAN: I think the NSS said they had to take action to prevent interference with the border work. From what I can tell, the protest leader himself went there yesterday and returned only 15 minutes later so there wasn't a big desire to stay there apparently.
REPORTER: They plan to hold a big rally on May 26 where they might nominate Bagrat srbazan as the PM's candidate to replace Pashinyan.
ALEXANYAN: Why not go straight for [alleged narco baron] Mihran Poghosyan [who publicly praised the protests]?
REPORTER: There appears to be a consensus around Bagrat srbazan after a meeting between several forces.
ALEXANYAN: Consensus minus one, where "minus one" is the people. Or to be more precise, "minus two", because the Constitution also prohibits Bagrat from serving as a prime minister. Congratulations on an initiative that's dead on arrival. It's absurd. They suggested replacing the Constitution to allow a dual citizen to serve as PM. Okay... To get Canadian citizenship you have to take an oath to serve the best interests of Canada. To allow dual citizens to serve as PM in Armenia we have to accept for the PM to have loyalty towards another state. The alternative is for the candidate [Bagrat] to admit that his word [oath to Canada] wasn't worth a dime. Երևի մատերը խաչ արած ա երդվել։
REPORTER: But don't you think you are manipulating because Galstanyan received Canadian citizenship just to be able to serve in the church in Canada? He didn't go there to live or conduct business.
ALEXANYAN: It doesn't matter why he went to Canada. He is a citizen of Canada and took an oath. Even religious leaders with dual citizenship cannot become prime ministers. I don't have an issue with him being a dual citizen, but it limits his office options. He still hasn't renounced his Canadian citizenship even after all these talks about a possible nomination.
REPORTER: Galstanyan said he is ready to renounce it as soon as there is a need for it.
ALEXANYAN: In other words, he seeks "guarantees" that he will be the candidate in order to renounce it?
full,source, source,

opposition churchman Bagrat Galstanyan demands the Armenian government compensate the damage done to the church during USSR and "return" the properties "legally belonging" to the church

This was said as a response to the critics of the church leadership who accused the church of turning into a political party and suggested taxing the church like a business.
BAGRAT: We have 19th-century churches that were forcefully confiscated and turned into ruins. The properties of the Armenian church must be returned to the church. The area of Moscow Cinema belongs to the church, half of the Katoghike Church was demolished and belongs to the church, and part of the items in Matenadaran were taken away from the church. Instead of threatening us with taxes, they must think about how they plan to return our properties, fully renovated and ready for service.
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the church is actually paying taxes but they do have some exemptions

The church paid $1 million in income taxes last year.
There are tax exemptions to import certain goods deemed for charity. They also don't pay property tax, and taxes on income generated from the sales of ceremonial accessories. The latter two are the frequent targets of church critics.
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Armenia's Constitutional Court has a vacant seat. Pro-Russian opposition criticizes Pashinyan's ruling party for favoring a "George Soros-linked" judge who worked for U.S. State Department.

A Serj-era judge is leaving the Constitutional Court after receiving a job offer elsewhere so one seat is vacant. It is the judiciary's turn to nominate a CC judge, so hundreds of judges recently held a meeting and voted for Judge Balayan as their candidate. Balayan's father was a CC judge during Kocharyan's tenure. He was accused in the Wikileaks report of having inappropriate deals with President Kocharyan. Pashinyan's ruling party did not vote to approve Balayan. This led to a second gathering of hundreds of judges where they voted to nominate Judge Khachaturyan as their candidate. The parliament summoned him for Q&A on Tuesday.
SPEAKER: We invite the representative of the judiciary to present their nominee for CC.
JUDICIARY REP: 267 judges voted. Judge Davit Khachaturyan, a member of the Criminal Chamber of the Court of Cassation, won the majority votes.
2000-2005: [blah blah blah]
2003-2006: Legislative Assistance Project Manager at Southern Caucasus Anti-Drug (SCAD) Program, sponsored by European Union and implemented by United Nations Development Program
2006: Program Assistant at U.S. Embassy in Armenia, Bureau for International Narcotics and Law Enforcement Affairs (INL)
2007-2013: U.S. Embassy in Armenia, U.S. Department of Justice (DOJ), Legal Specialist
2014: Academy of Justice of the Republic of Armenian-Russian, Vice-Rector and Lecturer
2015-2016: Council of Europe Office in Yerevan, Program “Strengthening Health Care and Human Rights Protection in Prisons in Armenia”, Legal Expert
2016: EU project “Development and Strategic Studies”, Expert on Judiciary and Human Rights field reforms
2015-2017: EU project “ENP Progress Reports and Assessment Reports on Armenia´s Compliance with GSP+ obligations”. Expert on Rule of Law/Justice.
2013–2020: Law Faculty of Yerevan State University. Lecturer. Development and teaching of courses for the Master Program: “European Standards for the human rights protection in criminal proceedings”, and “Professional Skills of a Lawyer”
etc.
OPPOSITION MP: The ruling faction earlier chose not to confirm the appointment of Judge Davit Balayan; they obviously prefer Davit Khachaturyan. Can you explain why you didn't mention that Khachaturyan served on the board of directors and later as the president of the board at George Soros's Armenia-based Open Society Foundations? How will this record impact his work at CC?
JUDICIARY REP: I presented parts of his professional activities available on the court's public platforms. You can ask the candidate directly.
OPPOSITION MP: The Soros Foundation publicly listed him as a member so I don't understand why it's being hidden now. In your opinion, how will his work at the Soros Foundation affect his impartiality?
JUDICIARY REP: The majority of judges chose him and it's up to Parliament whether to confirm or reject.
RULING MP: Was the voting held in a closed session or can you see how each judge voted?
JUDICIARY REP: It's a closed format. My duty here is to present the candidate. [basically, leave me alone I'm just doing my job]
RULING MP: Why not make the court voting and internal discussions more transparent for the public to see so we will have fewer conspiracy theories on why one judge was preferred over the other?
JUDICIARY REP: I share the view that it needs to be as public as possible but the majority of judges voted to keep the session closed to the press.
RULING MP: Just because the discussions and the vote were behind closed doors that doesn't mean it was anti-democratic, but still, it's better to publicize the process. We hope to see a change in this approach.
JUDICIARY REP: The ballot casting will always be secret and I think that's the right approach in order to allow judges to express themselves without constraints, but I agree that the discussions and speeches should be public. Either way whatever we discuss behind closed doors always reaches the press so in practice there isn't really a major transparency issue there.
CANDIDATE KHACHATURYAN: First, every part of my biography has always been public and part of public discussions. Second, I have always voted in favor of making internal discussions open to the press; it's the best way to avoid incorrect assumptions. Full speech here.
OPPOSITION MP: Congratulations. The ruling party intends to approve your candidacy just as they voted for you in the past for other positions. In all of those instances, you didn't mention your work at the Сорос Foundation. Now, a very interesting coincidence [drumroll... are you guys ready for this bombshell?], during the same time while you worked at Сорос foundation, in 2006-2013, you were also a U.S. Embassy employee [got 'em]. //
Nikol Pashinyan has resigned.
Tavush stretches all the way to Russia.
Bagrat srbazan becomes the Supreme Leader of Historical Soil & Water and the Generalissimos of Slow-Melting Candles... and of course removes the speed cameras from highways.
OPPOSITION MP (continues): With this biography, how do we know you are not an agent of foreign influence?
CANDIDATE KHACHATURYAN: I was not an "employee" at the Soros Foundations. Other famous figures have served on the Board [mentions a famous doctor]. Everyone who was part of the Board had duties but it was not really an "employment". As for my simultaneous work with the U.S. Justice Department, there was no conflict with my membership or presidency at the Board because the latter was fully a public activity and we were only given a symbolic sum to compensate for our expenses; we are talking about less than $100/mo. I will let you be the judge regarding an agent of influence. There is a lot that's missing from my biography that was read here [lists some boring constitutional research work, etc.].
OPPOSITION MP: You keep being "promoted" by the ruling party without having the chance to finish your terms. The longest job you've ever held was at the Сорос Foundation - 8 years. The brother of the head of the Anti-Corruption Committee, who is about to join the CC, cannot be impartial. Again, what guarantees can you present that you are not a [Western] agent?
CANDIDATE KHACHATURYAN: Your expectation for guarantees stems from the assumption that the [Open Society Foundations] were engaged in activities other than the ones they were actually engaged in. I won't present any "guarantees" because there is no "threat" to begin with. As I've said, that part of my biography has always been discussed publicly and the activities were public and covered by the press.
RULING MP: In your speech you spoke about the judiciary in the U.S. and brought examples. The U.S. doesn't have a Constitutional Court. Don't you think we should also merge the Constitutional and [Cassations Court] with the upcoming referendum to have one Supreme Court with corresponding chambers?
CANDIDATE KHACHATURYAN: I support having one unified body like in the U.S., or clarifying the duties to prevent each body from interfering with the other. Lengthy answer.
OPPOSITION MP: A person [in Kirants] received permission [from USSR] to build a house and live in it. Then the [Armenian] government told him there was a mistake [after the clarification of borders]. Some 50 years after this incident, what would your verdict be in this case?
CANDIDATE KHACHATURYAN: I understand the context. This issue is the task of the Prime Minister and Foreign Minister and we cannot interfere in each other's institutions. I assume there will be a peace agreement eventually that will be sent to the Constitutional Court for examination, therefore I will refrain from making prejudgments now in order to be allowed to take part in future processes.
full video, source, source,

anti-corruption: Armenian authorities conclude that luxury Dubai property belonging to former regime MP's relative was not obtained illegally by him therefore will not be seized as part of an asset forfeiture case

Mher Sedrakyan (Tokhmakhi Mher) is a Serj-era MP whose family is going through an asset forfeiture case worth ֏7.5 billion ($19.3 million) that includes 22 real estate properties, cars, and company shares registered under his name and the names of immediate family members.
Additionally, investigative journalists recently found a luxury property in Dubai registered under the ex-MP's relative. Authorities have concluded that he is not the true ownebeneficiary of this Dubai apartment, therefore it won't be seized.
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the army concludes exercises for commanders

Context in May 14 news digest. The defense ministry says they have noted improvements and deficiencies and will take steps to correct them.
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Defense Minister Papikyan visited the frontlines and the newly built fortifications: PHOTO

The army continues to dig, asphalt, and build.
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Armenia's Foreign Minister met the head of the International Atomic Energy Agency during an international forum

ROSSI: Effective cooperation has been established between Armenia and the IAEA. We discussed several issues on the bilateral agenda, oncology and radiation medicine, safety, and reliable operation of the Armenian NPP.
MIRZOYAN: We plan to extend the lifespan of Metsamor NPP until 2036 while exploring new opportunities.
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Armenian lawyers went on strike on Tuesday to protest a bill that would move them from a turnover tax-based system to a VAT-based taxation

Context on the gray economy and why the government wants to gradually abolish the turnover tax system in May 2 news digest.
A group of lawyers said on Tuesday that their 5% turnover tax [for annual turnover under ֏119M] will become 10% this year, and in 2025 they will be required to switch to a 20% VAT/18% profit tax. The cost of legal services for many clients could increase by over 38%, they warned.
The Ombudsman and the Justice Ministry reportedly oppose this bill by the Finance Ministry.
source, source, source, source,

video shows the new payment terminals in Yerevan subway station

They plan to replace all gates next month. The Soviet-era tokens (zheton) are being replaced with QR codes, an app, and later - bank cards.
All stations will have payment terminals to purchase QR tickets. It prints out a paper with QR. Telcell's app lets you buy a ticket and instantly get a QR on the phone's screen.
Seniors who can't use "high-tech" can approach the token sellers and get a QR paper instead of a token.
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Yerevan will host an exhibition on Charles Aznavour’s 100th anniversary

Hundreds of rare artifacts will present the life and legacy of the legendary artist.
Location: National Museum-Institute of Architecture
Date: May 22-July 22
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Germany wants to purchase an Armenian man

Dortmund Borussia is interested in the services of Armenian national Edward Spertsyan as a replacement for departing Marco Reus.
During this season, midfielder Spertsyan has played 32 matches, scored 11 goals, and made 7 assists. His ass is worth €18 million.
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I made this post the other day however have had another player drop out with potentially another one, I am looking for an additional player. MUST have a microphone.

As a heads up The first session is tomorrow Thursday 22/05/24 11AM AEST (I know it may be fast and I apologise)

Welcome everyone!
I'm a relatively new DM who has had some very brief experience running as a DM during my highschool years and have recently become engrossed back in the world of DnD. I have been experimenting over the past several months with running a game with some old friends and have been having a blast, due to the long gaps between sessions I am setting up a second campaign alongside my homebrew world of Altaria!
The game is going to a traditional medieval fantasy/classic adventuring tale within the lands of Altaria, with a focus on political intrigue and consequences between kingdoms which can be influenced by the players and their actions. A focus will be on role play. I am continuously updating the lore of the world with new organisations and locations. For your commitment I will always try to create a handcrafted map or battlescene for the session.
I have 2 friends who are already keen to join and am looking for another 1 players to join along.
Session Outline
I plan on running a D&D campaign via a mix of Foundry VTT and discord. The sessions will run most likely every week, Due to my employment in emergency services my roster is constantly changing making setting a specific/regular session difficult and will require everyone to be slightly flexible.
I will try to have sessions set up every week or 2, most likely on Wednesdays or fridays, session start times ranging from ~1100-1700 AEST. Depending on everyone's availability. the Session length itself I am aiming for is ~4 hours with a break in between.
I am planning on having this be a long-term campaign if you do not believe you can commit please reconsider applying
New players are most certainly welcome! If you need I will help guide you both with setting up characters, teaching you rules and how to use the programs.
World Setting/Description
Discovering Altaria, a continent veiled in mystery and allure, marked a pivotal moment for explorers from the old world. Millennia ago, these adventurers first set foot in what is now known as Wavecrest, but it was the fertile expanses of the mainland that truly captivated their ambitions. Cities and towns emerged along bustling trade routes, flourishing rapidly and soon overshadowing the initial settlement on Wavecrest. The burgeoning civilizations reached heights of prosperity previously unimaginable, until the world was shaken by the "Great Evanescence." Communication with the old world abruptly ceased; ships that set sail to reconnect vanished into the void, sparking fears of a catastrophic demise of the old continent or the wrath of divine or malevolent forces.
In the ensuing chaos, the Eldorian Empire rose to prominence, leveraging its control over fertile lands and the allegiance of migrating nobles and craftsmen to establish a new order. This era of uneasy peace, upheld by Eldoria's military dominance, persisted for centuries. However, complacency and neglect, coupled with the earth-shattering discovery of a new mystical metal, Atherium in the Mountains of Last Ridge within the provence of Verdantia, set the stage for upheaval. This arcane material, promising wealth and power, ignited the flames of envy, particularly in the eyes of the waning Eldorian Empire main counties. The empire's attempts to monopolize Atherium sparked a fierce rebellion by the now new Kingdom of Verdantia, plunging the realm into a devastating conflict known as "The Great Sundering." The war raged, reshaping landscapes and redefining borders, with neither side securing a decisive victory.
The stalemate was broken only when the combined forces of Stoneshield, the Timorian Realm, and Wavecrest intervened, presenting an ultimatum that ultimately led to a grudging peace. In the treaty that followed, Eldoria relinquished control of the western territories, paving the way for the formation of the "Three Leagues," to manage distribution of Atherium through the continent, while Verdantia gained the right to retain control of Atherium production and retaining its new found sovereignty. Although peace has prevailed for five years, unease simmers as reports of raids along the kingdoms' borders escalate.
Amidst political tensions, the presence of magical and monstrous beings adds layers of complexity to the realm. While sightings are rare in civilized areas, the increasing frequency of such encounters has prompted many to form adventuring groups or guilds. Magic, revered for its power, remains an uncommon and dangerous art, commanding respect and fear in equal measure. Those who dare to underestimate its potency often face dire consequences.
In this intricate tapestry of alliances, rivalries, and arcane mysteries, Altaria stands as a realm teeming with potential adventures, challenges, and untold stories, waiting to be discovered by those brave enough to venture into its depths.
Rules
18+ content is allowed within reason - Gore and NSWF are allowed. However, nothing extreme eg. sexual assault, rape etc.
No PVP, Exceptions depend on the situation and both parties must consent.
Be respectful towards myself and other players, Try to be a team player, do not steal or ruin the game for everyone else (that includes fudging roles)
No meta-gaming, please try to put yourself into the mind of your character. try not to yell out at other players during their turn.
Let me know if there is an issue, dont let it brew. whether it be from something I'm doing, or if it is another player. This is a game where we are all trying to have fun and I will try to make it the best I can.
Ultimately the rules are up to my discretion, I may make a decision in a situation that is not strictly allowed for either comedic value or for the fun of the game (TLDR Rule of Cool)
Please try to show up on time for our sessions, I know life can get in the way. If something does occur or you have another event please let me know beforehand. if you frequently do not show or respond I will take it as a sign of your disinterest and remove you from the party. I will give you fair warning before this occurs.
Know your characters abilities and how they work, if you are new again I can run through it with you before the session.
DEATH RULES - I am going to take inspiration from Critical role regarding death rules, if a character dies there is going to be a chance that they stay dead. They are able to be revived however it will be both an expensive and laborious process with a chance of failure! (remember retreat is always an option!)
I will not be fudging roles, I believe that the game becomes much more enjoyable if there is a chance of failure, creating suspense and risk.
RP will be a key element of the game, however you can't justify a blatantly evil action as "its what my character would do"
Pay attention when playing, I am putting extensive effort into creating this world and game for you, this includes in combat try to have your turn prepared before it reaches you.
Applying
Righto almost done with the wall of text :P, if you are interested either message me on reddit or my discord name (Runieman),
Maps
Continent of Altaria - https://inkarnate.com/m/wo08p2/
Continent of Alaria Political - https://inkarnate.com/m/qgrEDA/
Descriptions
World Description - https://inkarnate.com/m/RlJlQM/
Eldorian Empire - https://inkarnate.com/m/wo08Ve/
Kingdom of Verdantia - https://inkarnate.com/m/O7GGm7/
Three Leagues - https://inkarnate.com/m/oy0vLk/
Timorian Realm - https://inkarnate.com/m/X7gwvQ/
Stoneshield Dominion - https://inkarnate.com/m/ZV0bxQ/
Petty Kingdom of Wavecrest - https://inkarnate.com/m/Vmqv73/
The Whitevale - https://inkarnate.com/m/KwOwmQ/
Thanks for reading!

Welcome to the "Essay Help by Pros" community group! Writing a great essay can be challenging, but with the right approach, anyone can produce a high-quality piece. Here are some points to follow to write a great essay:

1. Understand the assignment: Before you start writing, make sure you understand the requirements of the essay. Read the instructions carefully, and take note of the topic, format, word count, and any specific guidelines that are provided.
2. Choose a topic: Select a topic that interests you (if this is an option given) and that you have some knowledge about. You'll be more motivated to write, and you'll be able to draw on your existing knowledge to develop your ideas.
3. Research your topic: Conduct thorough research on your topic, using a range of sources. Take notes on your findings and make sure you keep track of your sources so you can properly cite them later.
4. Develop a thesis statement: Your thesis statement is the central idea of your essay. It should be a clear and concise statement that summarizes the main point you want to make in your essay.
5. Create an outline: An outline is a roadmap that helps you organize your thoughts and ideas. It should include an introduction, body paragraphs, and a conclusion, and each section should have a clear focus.
6. Write your essay: Use your outline to guide your writing. Make sure each paragraph has a clear topic sentence, and that all your ideas are well-supported with evidence.
7. Edit and proofread: Once you've completed your essay, take the time to edit and proofread it. Check for spelling and grammar errors, and make sure your writing is clear and concise.

By following these points, you'll be well on your way to writing a great essay. If you have any questions or need further assistance, feel free to reach out to the community for help!

​
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Earlier this year I published a completely free novel writing and organizing tool called ExcellentWriter. It is supposed to be a tool which lets you organize, write and format your novel inside Excel and in the end lets you use the power of Word to do the finishing touches. Sounds crazy? Is crazy!
What Word alone lacks in this kind of features is provided with this tool. This way you can stay inside the Office family if you like these programs.
Overview:

• Organize your book, chapters, scenes, drafts, characters, items, locations, arcs, eras, events, notes and your world.
• Write your complete novel and even format it in Excel.
• Have multiple drafts per scene, to keep track of your progress.
• Export single scenes to Word to see them fully formatted or export the whole manuscript at once.
• Export a scene to Word with direct speech highlighted.
• Insert comments, footnotes and pictures in your text.
• Get a better overview with the outline, the plotgrid, the timeline view and the relationship matrix.
• Generate calenders with custom days, month, seasons, special phases and events.
• Get ideas from the name generator, which you can extend by yourself. Just add files and folders according to the structure under "NameGenerator".
• Track your progress.
• If there will be a new version just import all your data from a previous one with just a few clicks.

Get a visual impression and download it for free on itch.io: https://s3rdia.itch.io/excellentwriter

Curious if anyone has been successful in obtaining a spreadsheet outlining all hand configuration and policy settings? Thanks!
I do have a configuration profile reference guide from Apple, but looking for something up to date and in spreadsheet format.

Considerations on Sexual Immorality, Gender Identity, and my friends Non-Denominational Church.
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 topics 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 reading recommendations on these topics that I can pass along.

I am trying to place a button over the top of another card using card mod. I have it generally working but I can't figure out the CSS needed to get the formatting down exactly.
Here is my current code:

type: vertical-stack cards: - type: button show_name: false show_icon: true tap_action: action: call-service service: script.under_cabinet_card_expander_alec target: {} icon: mdi:arrow-top-right-bold-outline icon_height: 30px theme: waves hold_action: action: none card_mod: style: ha-card { margin-left: 100px; margin-right: 0px; padding-right: 0px !important; padding-bottom: 30px !important; } :host { --card-mod-icon-color: green; } - type: custom:mushroom-light-card entity: light.under_cabinet_lights layout: vertical fill_container: true show_brightness_control: true show_color_temp_control: true tap_action: action: call-service service: script.under_cabinet_dashboard_selector target: {} double_tap_action: action: none 

Here is what it currently looks like along with what I'm trying to accomplish: https://imgur.com/a/qNoiwTj
Simply changing vertical-stack to custom:stack-in-card does not work as it still keeps the "Under Cabinet Lights" card squished below the button. Additionally, I don't seem to be able to reduce the right side margin of the button icon enough to move it as far to the right as I'd like.

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 topics 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 and or reading 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 topics 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 and or reading 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 topics 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 and or reading recommendations on these topics that I can pass along.

The QuickBooks ABS PDF Driver plays a vital role in converting financial reports and forms into Adobe PDF format, ensuring easy sharing and preserving document integrity. However, encountering issues during the installation of the ABS PDF Driver can disrupt document management and financial reporting processes within QuickBooks. This comprehensive guide aims to address the QuickBooks ABS PDF Driver Installation Issue, providing troubleshooting steps and expert insights to resolve the problem effectively.
Understanding QuickBooks ABS PDF Driver:
The QuickBooks ABS PDF Driver is a specialized utility designed to facilitate the conversion of QuickBooks reports and forms into Adobe PDF format. It ensures that documents retain their formatting and integrity, making them easily shareable and suitable for printing or electronic distribution. The ABS PDF Driver is essential for creating permanent records of transactions, financial reports, and other documents critical for audits, financial analysis, and compliance with regulatory requirements.
Common Symptoms of ABS PDF Driver Installation Issue:

1. Installation Freezes: Users may encounter issues where the installation process freezes or gets stuck at a particular stage, preventing the completion of the installation.
2. Error Messages: Users may receive error messages during the installation of the ABS PDF Driver, indicating issues such as file corruption, compatibility problems, or insufficient system resources.
3. Compatibility Issues: The ABS PDF Driver installation may fail due to compatibility issues with the operating system, QuickBooks version, or other software installed on the system.
4. Incomplete Installation: In some cases, the ABS PDF Driver may not install correctly, resulting in missing or corrupted files, and rendering the functionality unusable.
5. System Performance Issues: Installation of the ABS PDF Driver may lead to system performance issues, such as slowdowns, freezes, or crashes, impacting overall productivity.

Identifying Possible Causes:

1. System Compatibility: The ABS PDF Driver may not be compatible with the operating system or QuickBooks version installed on the system, leading to installation issues.
2. Software Conflicts: Conflicts with other software installed on the system, such as antivirus programs, firewalls, or third-party applications, can interfere with the ABS PDF Driver installation process.
3. Insufficient System Resources: Inadequate system resources, such as RAM, disk space, or processing power, can prevent the ABS PDF Driver from installing correctly.
4. Corrupted Installation Files: Corrupted installation files or incomplete downloads can result in installation failures or errors during the ABS PDF Driver installation process.
5. Network Issues: Connectivity issues or network interruptions during the installation process can cause the ABS PDF Driver installation to fail or freeze.

Troubleshooting Steps:

1. Verify System Requirements:
   • Ensure that your system meets the minimum requirements for installing the ABS PDF Driver, including operating system compatibility, disk space, and system resources.
   • Check the QuickBooks documentation or the official Intuit website for detailed system requirements.
2. Disable Antivirus/Firewall:
   • Temporarily disable antivirus software and firewall settings to prevent them from interfering with the ABS PDF Driver installation process.
   • Remember to re-enable antivirus and firewall protection after completing the installation.
3. Run QuickBooks Diagnostic Tool:
   • Utilize the QuickBooks Diagnostic Tool to diagnose and fix common installation issues, including ABS PDF Driver installation problems.
   • Download and install the QuickBooks Diagnostic Tool from the official Intuit website and follow the on-screen instructions to scan and repair installation issues.
4. Perform Clean Install:
   • Perform a clean install of QuickBooks to ensure that all components, including the ABS PDF Driver, are installed correctly.
   • Uninstall QuickBooks using the Control Panel, then reinstall the software using the latest installation files downloaded from the Intuit website.
5. Update QuickBooks:
   • Ensure that QuickBooks is up to date by installing the latest updates and patches released by Intuit.
   • Updates may include bug fixes, compatibility improvements, and enhancements that can resolve ABS PDF Driver installation issues.
6. Check Disk Space and System Resources:
   • Verify that your system has sufficient disk space and system resources to accommodate the ABS PDF Driver installation.
   • Clear disk space by removing unnecessary files and programs, and close any resource-intensive applications running in the background.
7. Check for Corrupted Files:
   • Verify the integrity of the ABS PDF Driver installation files by downloading them again from the official Intuit website.
   • Ensure that the downloaded files are not corrupted or incomplete before initiating the installation process.
8. Install in Safe Mode:
   • Install the ABS PDF Driver in Safe Mode to minimize potential conflicts with other software or processes running on the system.
   • Boot your computer into Safe Mode and then initiate the ABS PDF Driver installation process.
9. Contact QuickBooks Support:
   • If troubleshooting steps fail to resolve the ABS PDF Driver installation issue, contact QuickBooks support for further assistance.
   • Provide detailed information about the issue, including error messages, system specifications, and troubleshooting steps taken, to expedite the resolution process.

Expert Tips for Preventing ABS PDF Driver Installation Issues:

1. Keep Software Updated: Regularly update QuickBooks and other software installed on your system to ensure compatibility and resolve known issues.
2. Backup Data Regularly: Create regular backups of your QuickBooks data to prevent data loss in case of installation or compatibility issues.
3. Verify Compatibility: Before installing the ABS PDF Driver, verify compatibility with your operating system and QuickBooks version to avoid compatibility issues.
4. Install from Official Sources: Download installation files from the official Intuit website or trusted sources to ensure the integrity and authenticity of the software.

Conclusion:
The QuickBooks ABS PDF Driver Installation Issue can disrupt document management and financial reporting processes within QuickBooks, affecting productivity and efficiency. By following the troubleshooting steps outlined in this guide and implementing expert tips, users can effectively resolve the issue and ensure seamless functionality of the ABS PDF Driver. Regular maintenance, software updates, and proactive troubleshooting are essential practices to prevent and address ABS PDF Driver installation issues, ensuring smooth document conversion and enhancing the functionality of QuickBooks for streamlined financial management.
Visit–https://www.errorsfixs.com/blog/quickbooks-abs-pdf-driver-installation/

I have ADHD and have increasingly found that my stress levels and ability to get things done are much better the more I offload stuff from my brain into some sort of digital repository.
I'm an iPad power-user (basically live on this thing) so I've been using the iOS Reminders app for most of this stuff. But while reminders has been great for, well, reminders/tasks, I'm finding I'm increasingly trying to use it for stuff it's not really well-suited for (like making lists of thoughts/info that I want to keep, not check off). I tried using Notes to fill in the gaps, but I just don't find it as pleasant and intuitive to use (reminders feels very structured, and color-coding in the sidebar helps keep me focused/find things). Plus there's stuff neither app does that I'd really like to find a good solution for.
Basically I think what I'm looking for is a personal knowledge/document/data management system. I've looked at a whole bunch and am frankly overwhelmed and struggling to figure out which would be best suited for my needs. Ideally the features I want (if possible to do all this in 1 app) are:

• Wiki type feature or decent linking allows me to connect related notes/docs. Can be offline but the ability to export to pdf or something would be cool so I can share stuff with people (like a topic ref doc for my kid, or a show viewing guide I'm making for my parents)
• Some sort of basic outline tools within the above docs/wiki (this doesn't have to be fancier than what Notes can do)
• WYSIWYG/rich text editor with decent/clear UI (I do NOT want to have to use markdown just to make entries. I'm fine copy/pasting stuff for unique formatting situations, but I am very much a visual person and not a programmer)
• Web clipper if possible/some way to send webpages to the database as a pdf or similar
• Annotation abilities, ideally with the ability to highlight bits of text and use the Apple Pencil to draw on top of these clips/pdfs.
• Ability to place images and other things into pages, but also the ability to browse a gallery of images with thumbnails (I'm an artist and while I use Visref for active ref while working, I need a better ref organization solution than the Photos app)
• Tagging (nested tagging is cool but not a requirement) with the ability to search/filter by tags
• Folders or workspaces with nesting/hierarchy. I just really need stuff "boxed" like this for my brain to keep track of it. I like to have a few basic folders and then dig down into detailed organizational systems within one. If this isn't possible, then nested tagging becomes much more important.
• Ability to put links to stuff in some sort of database/offline bookmarks managed where I can click them to open them in Safari. Basically I want to remove most of my bookmarks from Safari (I bookmark a lot of stuff just in case I need to refer back to it someday) and keep only frequently visited sites in there.
• Lists, like wishlists, with some basic organization/tagging (this might be accomplished the same way as the bookmarks database, basically I just want to be able to have like, a list of AppStore apps I may want to check out someday with links to them, or a list of books, or some other product and a link to where they can be purchased).
• Cloud sync/backup. Even though I mostly only use this one device, it would be nice to be able to at least reference my database on the rare occasion I need it on my iPhone or MacBook. Also I do not trust myself to remember to manually back it up.

Some stuff that would be nice to have but isn't absolutely required:

• Thumbnail views in image galleries display animations when there's an animated gif
• Modular layout tools (i enjoy stuff like kanban, cards, blocks, anything I can drag and drop and easily rearrange)
• Popup images/notes when a particular link is clicked (without navigating away from the current page/document)

I don't need tasks or calendar tools, fine using the iOS apps for those. Also a paid app is something I'm willing to consider if it's good enough. Infinite canvas is also not necessary and may be a detriment as I can easily forget about stuff that's drifted off-screen.
Some of the apps I've looked at are:

• Notion - I like the blocks that can be dragged and dropped, and the templates are cool. I'm not sure how I feel about the sidebar UI and the bare-bones look. Can stuff be nested on the left into folders and is there some way to add some more colostyling to the UI or documents? I also worry about it being online only.
• LiquidText - This doesn't do most of what I need but I like the select and drag out text snippet feature a lot.
• Evernote - I used this years ago and haven't looked at it in a while but I wasn't a huge fan of the UI back then.
• Others I know very little about: Obsidian, Anytype, Craft, Raindrop (is this just links/bookmarks?), Muse, Logsec, Devonthink, Flexcil, Funnel, Heptabase, Notesnook, Noto, Siyuan? Like I said, I'm overwhelmed.

Thinking about productivity app experiences I’ve enjoyed, Reminders and Trello come to mind. Plus that drag and drop snippit feature in LiquidText…I guess I like modular stuff? My brain likes stuff to be neatly boxed in a visually clear way.
Sorry I know that was a lot! Thank you to anyone who made it through all that. I welcome your recommendations if there are any apps that do what I'm looking for.

I have ADHD and and have increasingly found that my stress levels and ability to get things done are much better the more I offload stuff from my brain into some sort of digital repository.
I'm an iPad power-user (basically live on this thing) so I've been using the iOS Reminders app for most of this stuff. But while reminders has been great for, well, reminders/tasks, I'm finding I'm increasingly trying to use it for stuff it's not really well-suited for (like making lists of thoughts/info that I want to keep, not check off). I tried using Notes to fill in the gaps, but I just don't find it as pleasant and intuitive to use (reminders feels very structured, and color-coding in the sidebar helps keep me focused/find things). Plus there's stuff neither app does that I'd really like to find a good solution for.
Basically I think what I'm looking for is a personal knowledge/document/data management system. I've looked at a whole bunch and am frankly overwhelmed and struggling to figure out which would be best suited for my needs. Ideally the features I want (if possible to do all this in 1 app) are:

• Wiki type feature or decent linking allows me to connect related notes/docs. Can be offline but the ability to export to pdf or something would be cool so I can share stuff with people (like a topic ref doc for my kid, or a show viewing guide I'm making for my parents)
• Some sort of basic outline tools within the above docs/wiki (this doesn't have to be fancier than what Notes can do)
• WYSIWYG/rich text editor with decent/clear UI (I do NOT want to have to use markdown just to make entries. I'm fine copy/pasting stuff for unique formatting situations, but I am very much a visual person and not a programmer)
• Web clipper if possible/some way to send webpages to the database as a pdf or similar
• Annotation abilities, ideally with the ability to highlight bits of text and use the Apple Pencil to draw on top of these clips/pdfs.
• Ability to place images and other things into pages, but also the ability to browse a gallery of images with thumbnails (I'm an artist and while I use Visref for active ref while working, I need a better ref organization solution than the Photos app)
• Tagging (nested tagging is cool but not a requirement) with the ability to search/filter by tags
• Folders or workspaces with nesting/hierarchy. I just really need stuff "boxed" like this for my brain to keep track of it. I like to have a few basic folders and then dig down into detailed organizational systems within one. If this isn't possible, then nested tagging becomes much more important.
• Ability to put links to stuff in some sort of database/offline bookmarks managed where I can click them to open them in Safari. Basically I want to remove most of my bookmarks from Safari (I bookmark a lot of stuff just in case I need to refer back to it someday) and keep only frequently visited sites in there.
• Lists, like wishlists, with some basic organization/tagging (this might be accomplished the same way as the bookmarks database, basically I just want to be able to have like, a list of AppStore apps I may want to check out someday with links to them, or a list of books, or some other product and a link to where they can be purchased).

Some stuff that would be nice to have but isn't absolutely required:

• Thumbnail views in image galleries display animations when there's an animated gif
• Modular layout tools (i enjoy stuff like kanban, cards, blocks, anything I can drag and drop and easily rearrange)
• Popup images/notes when a particular link is clicked (without navigating away from the current page/document)

I don't need tasks or calendar tools, fine using the iOS apps for those. Also a paid app is something I'm willing to consider if it's good enough. Infinite canvas is also not necessary and may be a detriment as I can easily forget about stuff that's drifted off-screen.
Some of the apps I've looked at are:

• Notion - I like the blocks that can be dragged and dropped, and the templates are cool. I'm not sure how I feel about the sidebar UI and the bare-bones look. Can stuff be nested on the left into folders and is there some way to add some more colostyling to the UI or documents? I also worry about it being online only.
• LiquidText - This doesn't do most of what I need but I like the select and drag out text snippet feature a lot.
• Evernote - I used this years ago and haven't looked at it in a while but I wasn't a huge fan of the UI back then.
• Others I know very little about: Obsidian, Anytype, Craft, Raindrop (is this just links/bookmarks?), Muse, Logsec, Devonthink, Flexcil, Funnel, Heptabase, Notesnook, Noto, Siyuan? Like I said, I'm overwhelmed.

Sorry I know that was a lot! Thank you to anyone who made it through all that. I welcome your recommendations if there are any apps that do what I'm looking for.
Thinking about productivity app experiences I’ve enjoyed, Reminders and Trello come to mind. Plus that drag and drop snippit feature in LiquidText…I guess I like modular stuff? My brain likes stuff to be neatly boxed in a visually clear way.
Also as a side question: I recently tried Drafts, literally just as a drafts app (for when I'm replying to something and worried about losing my comment, or the web's editor is frustrating to use, like reddit). But is there any way to use rich text in it, or is it markdown only? Is there a similar app as smooth as this for this basic use with basic formatting tools? Just bolding, bulleted lists, stuff like that. I can go back to using Notes for this but just wondering if there's something better.

Hey Redditors,
I’m diving into writing a research paper and thought I’d share some tips that have helped me along the way. Whether you’re a newbie or looking to refine your skills, these pointers can guide you through the process.

1. Choose a Clear, Focused Topic: Start with a broad area of interest, then narrow it down to a specific question or hypothesis. A well-defined topic helps you stay on track and makes your research more manageable.
2. Conduct Thorough Research: Use a variety of sources—books, academic journals, reputable websites. Take detailed notes and organize them by theme or argument. Don’t forget to keep track of your sources for citations!
3. Develop a Strong Thesis Statement: Your thesis is the backbone of your paper. It should be clear, concise, and reflect the main argument or finding of your research. Everything in your paper should support or relate to this statement.
4. Create an Outline: Organize your thoughts and structure your paper before you start writing. An outline helps you see the big picture and ensures a logical flow of ideas.
5. Write a Compelling Introduction: Grab your reader’s attention with a strong opening. Provide background information and clearly state your thesis. Your introduction should set the stage for the rest of the paper.
6. Craft Clear, Coherent Body Paragraphs: Each paragraph should focus on a single idea that supports your thesis. Start with a topic sentence, provide evidence or examples, and explain how it relates to your argument. Use transitions to maintain flow.
7. Use Credible Sources: Back up your arguments with evidence from credible sources. Peer-reviewed journals, books by experts, and official statistics are generally reliable. Avoid questionable websites and outdated materials.
8. Analyze, Don’t Just Describe: Go beyond summarizing your sources. Critically analyze the information, compare different viewpoints, and explain the significance of your findings. Show how your research contributes to the field.
9. Write a Strong Conclusion: Summarize your main points and restate your thesis (in a new way). Discuss the implications of your findings and suggest areas for future research. Your conclusion should leave a lasting impression.
10. Revise and Edit: Don’t submit your first draft. Take time to revise for clarity, coherence, and consistency. Check for grammar, punctuation, and formatting errors. Consider getting feedback from peers or mentors.
11. Properly Cite Your Sources: Avoid plagiarism by correctly citing all sources. Follow the required citation style (APA, MLA, Chicago, etc.) consistently. Proper citations add credibility to your paper and acknowledge the work of other researchers.
12. Stay Organized and Manage Your Time: Break down the writing process into manageable steps and set deadlines for each. Use tools like reference managers (Zotero, Mendeley) to keep your sources organized. Staying on schedule reduces stress and improves the quality of your work.

Remember, writing a research paper is a process. Don’t rush it, and give yourself time to think, write, and revise. Good luck, and happy writing!

It is normal to be curious to know what is expected of you when you are told to attend a Driving Improvement Clinic Course in Virginia. These courses are targeted at aiding drivers in developing their driving techniques and ensuring safety on the road. Such schools are important because they provide knowledge you may need to acquire to attend school due to a court order, DMV requirement, or for other reasons; when you go to such schools you learn a lot of things about driving that are practical and helpful. It is in this blog that we shall touch on the outline for a driving improvement clinic course in Virginia. By completing this material, you will have the right understanding of how these courses work and why they are beneficial.

Classroom Instruction

The first format of a Driving Improvement Clinic Course Virginia is classroom instruction. This part of the course deals with the safety issues in driving. One of the lessons you will find is on traffic laws, driving in general and the safe way to overcome different situations.
You will also be provided with the study guides that will be used outside class. These resources will be useful for referencing topics that have been covered and preparing for future topics in the course.

Practical Driving Tips

One of the other main components of the Driving Improvement Clinic Course in Virginia is useful driving tips. These tips are aimed at making you a safer and being a responsible driver.

1. You will gain knowledge which will help you in recognizing the risks on the road and the actions that need to be taken to prevent them.
2. You will also know about the safe driving techniques like driving in the rain or snow as well as navigating a heavy traffic.
3. Lectures will inform you on how to avoid accidents and how to evade causing injury to yourself or others.

These practical tips should come in handy for any individual on the road who wants to become a better driver. They can assist you to maintain a cool head and focused state when driving and hence reduce the chances of accidents.

Evaluation and Feedback

The evaluation of a Driving Improvement Clinic Winchester is one of the most important elements of the course as it helps the participants get feedback on their work. One way to assess the students during the course is by testing their driving skills. This evaluation enables you to establish areas in which you can improve.
The instructing staff will give constructive criticism based on the performance. This feedback is meant to equip you with the information that can enable you to become a better driver. You will also find out the details of your personality and any of your habits that might be considered as bad and how to fix them.
The feedback is not just general but customized to your needs and skills. This makes it easier to put what one has learnt into action and the results that a person gets from his driving activity.

Conclusion

The Driving Improvement Clinic Course in Virginia is a worthy experience. The course is designed to equip you with wide classroom instruction, valuable driving tips and personalized feedback. This makes you a safer and more responsible driver and completes the course of classifying for the legal requirement. If you are searching for a reliable or trusted clinic, then Nova Online Driving School will be the one to trust. They provide high quality courses that are adapted to the client demands. Visit https://idrivenova. com/ or contact us now to enroll today.

I am basically on day 0 of my PMP preparation. I have enrolled to AR’s 35 hours Udemy course. However, in one of his initial lectures he is saying that this lecture is based on PMI’s exam outline provided on 2021 and something about PMBOK 6th edition.
My question is, do the have the same exam format now? And why did he refer to PMBOK 6th edition while the next edition is already in? Am I having the right course?

If you're looking for an easy fix for finding a keynote speaker in London, here are some steps you can follow to streamline the process:

1. Define Your Requirements

• Topic and Theme: Determine the topic and theme of your event to find a speaker who specializes in that area.
• Audience: Consider the audience's interests and demographics to choose a speaker who can engage and resonate with them.
• Budget: Establish your budget for the keynote speaker, including fees, travel, and accommodation if necessary.
• Event Date and Location: Ensure the speaker's availability on your event date and confirm logistics regarding the location.

2. Research and Shortlist Speakers

• Online Searches: Use search engines to find keynote speakers in London. Look for those with expertise in your event's subject matter.
• Speaker Bureaus: Contact speaker bureaus or agencies like London Speaker Bureau, Speakers Corner, or Chartwell Speakers. They represent a wide range of speakers and can provide recommendations based on your needs.
• Professional Networks: Utilize professional networks like LinkedIn to search for and reach out to potential speakers. Look for endorsements and past speaking engagements in their profiles.

3. Review Speaker Profiles and Videos

• Website and Bios: Visit the speakers' websites to review their bios, areas of expertise, and past speaking engagements.
• Video Clips: Watch video clips of their previous speeches to assess their speaking style, engagement level, and audience reaction.
• Testimonials and Reviews: Read testimonials and reviews from past clients to gauge the speaker’s impact and effectiveness.

4. Contact Potential Speakers

• Initial Inquiry: Reach out to potential speakers with an initial inquiry email or call. Provide details about your event, audience, topic, and any specific requirements.
• Availability and Fees: Confirm their availability for your event date and discuss their speaking fees and any additional costs.

5. Evaluate and Select the Speaker

• Proposal and Agreement: Request a formal proposal from the speaker that outlines their speech topic, approach, and fee structure. Review and negotiate terms if necessary.
• Contract: Once you have selected a speaker, draft and sign a contract to formalize the agreement, including all details such as the event date, time, location, and payment terms.

6. Prepare for the Event

• Pre-Event Briefing: Schedule a briefing session with the speaker to discuss the event agenda, audience expectations, and any specific messages you want to convey.
• Promotion: Promote the keynote speaker through your event marketing channels, including your website, social media, and email campaigns, to attract attendees.
• Technical Requirements: Ensure all technical requirements for the speaker are met, such as AV equipment, microphones, and presentation materials.

Additional Tips

• Local Experts: Consider local experts or industry leaders in London who may not be professional speakers but have valuable insights and experiences to share.
• Flexibility: Be flexible with the format. Some speakers may offer virtual or hybrid presentations, which can be a cost-effective alternative.

By following these steps, you can efficiently find and secure a keynote speaker in London who will add value to your event and engage your audience effectively.
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