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 waiting recommendations on these topics that I can pass along.

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

Prologue

Hello and welcome to my post. I will subdivide this into two large parts. One will cover my thoughts, feelings, my hopes and dreams...While the other will tell you the specifics of how I pass the time, what topics interest me, what passions do I posses. I believe that at the end of this leap into my inner world, you dear reader, will have all the necessary information to judge whether we are compatible or not.

Part I
I am writing this in the hopes of finding something that I lack. Lately I have had this feeling, this tinge of melancholy within the dephts of my being, this yearning to find a kindred spirit, another Soul, much like mine, to form a bond with. Perhaps Loneliness is the right word for what is bothering me, but to use it seems to carry with it a connotation of ungratefulness. Ungratefulness for the people that I do have in my life, although none of them, of course, have the connection to me that I seek here.

I have found it increasingly necessary to seek in this Life a sort of purity of thought. What I mean is, I have began to undestand what ideas and concepts are ultimately compatible with my inner most Self, ergo what guidelines I have to follow to feel the most whole. Naturally I have likewise realised what I cannot add to my Self and what I will henceforth reject with all the power that I posses.

With this new context in mind, I now follow on the path of self improvement. I will now begin to mold my Self into my perfected idea of how the Self should be. This is certainly a significant undertaking, one that will not be easy to follow through on but one that I ultimately have to do. To me such context is essential. It is akin to a Guiding Star shining in the night. I will follow this Star for without it I am lost in the vast Darkness.

Looking back at my life, it was suboptimal, especially if one compares the way it molded me to how I will now mold myself. I suppose I must look on with a hint of regret at all that time which one might consider to be lost. Still... I try to stave off such decisively negative interpretations, after all, I have ultimately came to these conclusions. That means that somewhere along the line I had to have picked up on enough of such ideas for them to become so cemented in my consciousness. Well, either that or I was always like this, but in that case I can at least thank my life up to this point for not being able to supress such manifestations of my inner most Self.

To add to the topic of my life, I must admit that not all the battles have yet been won, not all the Demons vanquished, not every Mountain climbed. I want you to keep such things in mind when deciding whether or not to approach me. Many will shy away, I undestand that much, but the pursuit of true Companionship is just another such battle. Having said all that I do believe that being able to overcome hurdles together carries with it a certain appeal. That is to say, what's the fun in joining once the Game is already over?

I don't shy away from such challenges, perhaps to a fault. Certain troubles that I faced in the past carry with them a long shadow over my current health and well being. Still, I intend to change little in this regard other than the proficiency with which I will clash the current of my Will against the cliffs of Life.
Part II
In this part of my post I will tell you about my interests and hobbies, I will try to be thorough, commonality in this regard is rather important to build a relationship
History. I have had an interest in history for almost a decade now, it started back in school and developed from there. Well, now that I think about it one could argue that it started even earlier in my life as I liked watching the odd historic documentary or film aired on television but it wasn't regular back then, I never actively sought it out. I am mostly interested in European history in the period between the 18th-20th century but I sometimes branch out to other time periods and other parts of the world. I watch various channels related to history and read articles and sometimes books. I have recently got a few books on the German revolution of 1848/1849 and a historical magazine on the Thirty Years' War. Besides that I try to visit museums sometimes.
Literature. Especially old novels. I like to immerse myself in the Worlds of these books, I tend to read them while listening to thematically fitting music and take my time with them. One time you are following a troubled Youth in his quest for spiritual understanding of the world, another you see the aged and decrepit Doctor gambling his very Soul on the promises of abtaining satisfaction in earthy pleasures, then again your olfaction notices the most pleasant scent known to man even as the one eminating it has the appearance of a revolting Frog. These and many other stories open up to you once you decide to set foot into the literary World.
Languages. I know three, with one being a bit rusty. I am currently working intently on strengthening it. I believe that if I continue to apply myself in this regard then I should be able to finally conquer it. What language am I working on? Well, if you were to stack all the major works in it they would be as tall as a house... It is fun to go through different works in multiple languages, the same goes for film, games and such.
Games. I recently played Cyberpunk 2077. Well as recently as I played any major story centric game. Now that the dust has settled and the bugs mostly removed...It's not that bad. The main questline at least. Besides that I tried Fallout 76 (Very average, I'm dissapointed with what they made the "RPG" system) and I might give Deus Ex Manking Divided another spin (since it's somewhat similar to Cyberpunk when it comes to its aesthetics). Dark Souls is one of my favorite series, I still haven't beaten Elden Ring though. When it came out I wasn't in the right mindset to invest a hundred hours into it, with all those bosses and difficult locations. I think I'll only consider playing it if I am streaming it to someone. I am generally interested in either streaming games or having the person I am talking to stream them to me. To be specific I mean streaming to a single person while being on call. Besides that I'm a big fan of Paradox strategy games, especially Europa Universalis IV and Heats of Iron IV, I tend to only play single player since I find multiplayer with many people to be rather stressful but on the other hand I have nothing against a co-op game. I'm not the best player though, despite the ammount of hours I have in them. Another great game I would mention would be Dragon's Dogma. A very underrated RPG. I recently beat it again and it was an atmospheric and interesting experience. It is one of those games that feel like they have an endless ammount of depth and constant new secrets to discover.
Anime and Manga. In recent times my interest in them has waned but I still watch the occasional series here and there. Like Cyberpunk Edgerunners (Which I found to be rather mediocre) and the very good first season from the new arc of Bleach. Some of my favourite series include: Fullmetal Alchemist Brotherhood, Death Note, Fate;Zero, Psycho Pass, Code Geass and Attack on Titan. I wouldn't mind if you were to introduce me to some new series, maybe based on the ones I mentioned. My favourite Manga is Berserk which I still follow, althought I am still not certain on the direction that the new author is taking. I suppose it really is a matter of contention whether a somewhat (or considerably warped) vision is better than an unfinished work. One could argue that a few novels remain unfinished and possess a macabre appeal to them as such.
Music. Classical music has a very special place in my heart. A few of my favourite pieces would be: Clair de Lune, Nocturne Op. 9 No.2, Devil's Trill Sonata, Danse Macabre, Valse Sentimentale, Symphony No. 7 in A Major, Op. 92: II. Alegreto (by Beethoven) and Suite from Swan Lake, Op. 20a: I. Scene. Moderato. There are more but these ones always invoke something in me when I listen to them. Besides Classical I also enjoy listening to Synthwave, old Western pop and J-pop, both modern and from the 20th century.
Esotericism. I am interested in things spiritual, mystical, magical and esoteric. I have read religios texts, magical grimoires, introductions to various schools of thought. It is interesting to me.
Epilogue
Hopefully I was able to cast the spotlight upon my inner World in a clear and unequivocal manner. I feel the need to add to the aforementioned that I am rather introverted, which means that I tend to dislike large social gatherings. I managed to condition myself to be able to endure the presense of large groups of people but it isn't something that I would seek out in most cases. Besides that I am neurodivergent and suffer from certain issues with mental health. I have to take medication to keep myself under control. They work well enough but certain days are harder than others. I respect the struggle that others have with mental health but in the context of a relationship I have my limits, no one with BDP for instance. I am also not looking for anything casual. I understand than one cannot demand depth and meaning from a conversation with an absolute stranger, that is akin to trying to build a sand castle right before the waves strike but I ask at least that you enter with a mindset that this might become something of significance. I also do want to say that I am completely Monogamous. My preference? The sickly, pale, intellectual who watches rain droplets slide down the window in Autumn. And...someone wholesome, if you get my meaning. Lastly, if I enjoy the company of a person I tend to not want to let them go.
Thank you for taking the time to read my post and have a good day. I ask that you send a DM instead of a chat. Write "Radiant Sun" as the title.
Goodbye...Or perhaps untill we meet again

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

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

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Hello... I'm a 25F, recently laid off from my position as a Program Supervisor for a Care Management agency. I have my Associate's in Human Services, my Bachelor's in Human Services Management, experience as NYS Office of Mental Health trained Crisis Counselor and a Substance Abuse Counselor. I have applied for over 65+ jobs in the last month and a half in my field. I've gone to dozens of interviews. I feel as though I am crushing the interviews. The main thing holding me back is my lack of a driver's license due to having a medical condition that makes it difficult to hold a driver's license (unmanaged epilepsy). I feel so fucking worthless... I can't seem to find any place willing to take me or they find a better applicant. Is there something I should be doing in the meantime to be improving myself? I've been doing online trainings regarding trauma-informed care, providing services to LGBTQIA+ clients, etc. to better myself, but there seems to be nothing that is working and I can't land a job. I need something to pay the bills and I don't really want to resort to McDonald's or Dollar General if I can avoid it. Please, any advice, would be greatly appreciated.

So, I had 2 C&P exams for GERD and OSA yesterday at Optum that lasted about 15 minutes. The examiner (an NP) basically followed the questions on the DBQ's that I had already covered in my statement in support of the claim. As evidence I had supplied personal statements on each claimed condition, copies of two endoscopies, medical records showing diagnosis, sleep study with prescription for CPAP, medical literature showing a connection between the diagnosed conditions and medications taken for previously service connected disabilities, and copies of BVA decision that supported my claim of service connection.
The C&P notice said that the exams would be at least one hour, so I'm a little concerned at the very brief amount of time taken, plus the NP introduced herself as Dr. which is not an appropriate title for an NP.
So now it's wait and see,

Medicated at age 7, therapy at age 9 (rough estimates). Mom had BP1 (then manic depressive disorder, but looking back, type 1), dad manic depressive disorder but I would wager a guess BP2.
Grew up with paranoia, delusions, internal hallucinations/intrusive thoughts. Symptomatic basically before I could form conscious thought. It's been all I know, and I knew the diagnosis was inevitable. It got worse the older I got, hallucinations becoming external, paranoia growing more severe, new meds, more CBT, everything in a box on the shelf. I spent years doing tests, exams, trying to find something to fix that wasn't bipolar disorder. Anything. Something I wasn't stuck with forever. Something that meant I wasn't medicated forever. Eventually new medical advancements, I accept (more or less) I have the condition but dive into finding more permanent fixes for my symptoms.
I accept I can't, and will never be able to, work full time. I accept the hysterical breakdowns that happened 3-4x/week. I accept everything. And then the rules fucking changed.
Paranoia became centered around different things, hallucinations became more prominent, panic attacks left me catatonic, I didn't know what was happening to me.
No, turns out I'm severely traumatized, and it could just be that. I say just because BPD has a fix. You can be in remission. You cannot from BP1. It's always there, watching you with beady fucking eyes, waiting for your next episode. I don't say that to downplay it, I've had it my whole life, I know the symptoms and the havock they can wreck, but I'd accepted them as lifelong.
And now what? I can be fixed one day? What the fuck am I supposed to do with that knowledge? Like, suddenly, I could one day be a fully functioning member of society working a full time job, owning a home, having a family?
What the fuck am I supposed to do now? Why is that upsetting like suddenly I don't want to be fixed? I feel like I'm standing over a cliff's edge and I can't fully see what's at the bottom, and I have to jump, but it all feels so terrifying and wrong. I've stopped going to therapy, I've stopped trying to better myself. I am so afraid. I don't even know why. Why don't I want that?
This is what I wanted. I don't know why I'm so afraid.

Hi everyone,
I'm reaching out to see if anyone has experience or advice on deferring the CFA level 1 exam due to medical reasons. My son recently suffered a head injury that has prevented him from studying or working for the past month. Unfortunately, this continues to be a problem, and his recovery is expected to take a few more months.
He had registered for the August exam just a week before the accident occurred. I've emailed the CFA Institute to explain the situation, but their response hasn't been very helpful so far. He is understandably worried about wasting the money already spent on the registration, but it's clear that attempting the August exam just isn't feasible given his condition.
Has anyone had success in deferring their exam under similar circumstances? Is there a way to move his exam to November without incurring significant additional costs? His medical condition isn't life-threatening, but it does prevent him from studying or working at the moment.
Any advice or suggestions would be greatly appreciated. Thank you!

This is my first reddit post, although I have been a long time lurker of many subreddits. I am 23 years old and an only child. I am not a native english speaker, so please forgive any weird formatting or any spelling/grammar mistakes.
As the title states, my mom died ... and I am currently writing this to try and process this whole situation. I've tried to section all the paragraphs in chronological order, to make reading easier. Sorry for the extremely long post - I just needed to get it all out.
We only just celebrated her 60th birthday back in february. She did all the cooking, cleaning and planning without any trouble - even down to picking out the perfect napkins and flowers for her white and gold theme.
My mother was without a job. She had been jobless for almost 2 years now, after she was fired from her old cleaning job due to frequent sick days because of stomach cramps and pain. She was seen by a doctor back in 2022 for her stomach aches, and they found no physical cause - hence why we concluded it must've been due to stress. The stress and stomach pains subsided after she'd been fired. So we thought no more of it.
In march she was doing a 4-week internship in a local supermarket to see if she might've been a good fit for a permanent paid position. This is common practice for unemployeed people here in Denmark.
My mother started having stomach pains again during this internship, soon followed by back pains as well. She figured this was due to her spending most of the day sitting as a cashier in an uncomfortable position. My mother wasn't very tall, so she had trouble reaching the floor pedals that control the cashier conveyer belt.
In the beginning of april, she went to the doctor. Her stomach and back pains hadn't gone away although the internship was over. Her doctor also concluded it was most likely due to her uncomfortable working position, and that it would pass in a few weeks time. The doctor did some bloodwork, and found that she was severely lacking vitamin D, but nothing else seemed concerning at the time.
In the middle of april, her pains had only gotten worse, and she went to the doctor again. Her doctor did more bloodwork, and did a phisycal exam of my mothers stomach. Her doctor ordered a CT scan to check for anything serious.
19th of april. I accompany my mother to the hospital for her CT scan. We get told that we'll have the results in a week or so. My mother is not looking good when I pick her up at the bus station. She is more pale than usual, and has trouble walking at her usual pace.
23th of april. My mother received a referral to a meeting at the hospital with a doctor and nurse, to discuss the results of the CT scan. This referral is sent from the hospitals cancer department. My mother and I speak on the phone, she is concerned, but I tell her that this type of referral must just be standard pratice, and that she shouldn't worry untill we have spoken with the doctor. I cried that night.
25th of april. The day before her meeting with the doctor, I received a phone call from my mother. She tells me that she had fallen while at home, but that I shouldn't worry. I, of course, worry.
I pack my things and leave for my mothers house, I live an hour away by bus. When I finally arrive my mother seems okay-ish, but the house is another story. My mother is normally known for being a clean freak, and her house has always been clean and organized, But it wasn't anymore.
Her kitchen was a mess, and the dishwasher hadn't been empited or loaded for at least two weeks. Her bathroom is even worse, and I won't even begin to describe the state of the toilet it self. It is a sight that will horrify me for the rest of my life. I cleaned everything, while my mother rested.
My mother had also started sleeping on the guest bed, saying her own was too uncomfortable for her.
While cleaning the bathroom, my mother wakes up. Despite her state, she says she wants to help. But before I can even tell her no, my mother has another fall. Her legs essentially just crumble beneath her, and she falls backwards and lands head first on the floor. We argue back and forth about calling an ambulance, but she refuses to let me - so I don't, even though I should have. I guess I still respected my moms authority too much.
My mother lives alone, as my parents are divorced (they are very good friends though). My mother refuses to let me call my dad and tell him about this whole situation. She is stubborn and too proud to admit defeat.
26th of april. We take a taxi to the hospital. The taxi driver has a help my mother into the car. During the carride my mother says very little, but seems slightly delirious and very tired. When we arrive at the hospital, I quickly borrow a hospital wheelchair for my mother. She is almost unable to walk unassisted at this point.
After waiting for a while in the waiting area, a nurse comes and guides us to a meeting room. My mother is very tired at this point, and still delirious, and I have to handle most of the conversation with the doctor.
The CT scan results showed Pancreatic cancer. The cancer had already spread to her liver and abdomial cavity.
I had read about this cancer a few days prior, trying to figure out what was wrong with my mother. I knew what this meant, and I knew that it was effectively a death sentence. The doctor told us that an operation was out of the question, since the cancer had already spread. And due to the clearly weak state of my mothers health, chemo would also not be offered, as it would finish her.
I told the doctor of her two falls and the state of her home, and that she would not be safe on her own. The doctor had her admitted to a nearby bed department for stomach- and gastrointestinal surgery patients.
The hospital did a ton of bloodwork on my mother when she got admitted, and everything was off. All numbers were either too high or dangerously low. My mothers health was in fact so bad, that I was told she was a heart attack risk. I was also told that if a heart attack happened, she would not be brought back - as it would only prolong a very short and painful life.
I called my dad.
27th of april. My mother slept most of the day.
28th of april. My mother had another fall during the night, trying to get to the bathroom.
29th of april. My dad shows up to the hospital. He wasn't able to get off work until now, as he works in the other end of the country. He is shocked to see my mother in this state. We are told once again by a different doctor that nothing can be done. They are looking into getting her a spot at a nearby hospice.
The rest of the remaining week is spent in hospital. My dad and I are by my mothers side every day. She doesn't leave her hospital room, apart from a few times a day for a smoke break outside. My dad and I take her outside in a wheelchair, which she needs help to get in and out of.
Her bloodwork is showing some slight improvements, but she is still having trouble with infections and receives a lot of antibiotics. She eats like a mouse, but drinks a lot of fluids.
My mother is often very confused or tired most days. She gets referred for an MR scan, to see if the cancer has spread to her brain, or if one of her falls has caused permanent damage. Lucikly the MR scan shows that nothing is wrong with her brain.
She gets confused about her diagnosis a few times, thinking that she had brain cancer instead due to the MR scan. I have to remind her a couple times about what the doctor actually said.
6th of may. My mother seems to have stabilized somewhat so my dad has gone back to work.
7th of may. I get told by the hospital staff that my mother is to be transferred to a different hospital, which is one hour away. I become very upset by this news, and unfortunately yell at one of my mothers nurses in frustration. I yell at her that It'll be harder for me to get to my mother in time if something were to happen. I am ashamed of this childish behavior, as the transfer was the best desicion for my mother in hindsight.
I leave with my mother as we get transferred to the new hospital and their department of palliative care.
I am very ashamed by my behavior to my mothers old nurse, as this department for palliative care was truly the best place for my mother. She seemed very satisfied and happy to have been transferred. They have a large garden with wild flowers, and lovely staff. And my mother got a much bigger room all to herself. She also meets with their physical therapist, who helps my mother relieve some of her pain.
My mother and I have dinner together in the evening in her hospital room. My mom is her old self, although with some delayed speaking. I unfortunately have to rush a bit when leaving, as to not miss my bus home, so I quickly say goodbye to her and leave.
8th of may. In the morning on my way to the new hospital, I received a phone call from her new doctor. My mothers liver has suddenly started to fail due to the cancer. When I arrive, she is asleep. I am told she wont wake up again.
I called my dad, but he wont arrive until the evening, due to the distance from his workplace.
I spend most of the day in my mothers hospital room, listening to her sleep. She occasionally attempts to cough in her sleep, but it mainly just sounds like yells. It is terrifying. The nurses give her pain medication and some sleep medication to help her body relax.
My dad arrives in the late evening. We drive to my mothers house and stay the night there. We spend most of the late evening looking at pictures and scrapbooks of my mother, and packing a bag with clothes for her, for when she passes.
When prepareing the guest bed for my dad, we find a blanket that my mother slept on. It is stained, matching the previous state of the bathroom. We throw the blanket out.
9th of may. Mom is sleeping. Dad and I spend the day at the hospital, but we don't sit in her hospital room. It is too eerie and uncomfortable. We check on her occassionally. Towards the evening, her breathing becomes slightly more rapid and quick. But the nurses tell us to go home. There is no reason for us to sit by her side during the night - as it'll only make it worse for us.
10th of may. I wake at 6.12 am to my phone ringing. It is a nurse. My mother has passed away in her sleep at 6.05 that morning due to liver failure. My dad and I drive to the hospital. I am the first to see her body after the nurses prepared and dressed it in the clothing we picked.
(warning: the following paragraph may be slightly upsetting to some readers)
It it eerie and uncomfortable to see my mother like this. A symptom of pancreatic and liver cancers is that your skin will yellow. Something that I hadn't noticed in my mother till now. I cant help but think that she looks like a wax doll, although I feel horrible for thinking it. I finally touch her hand, after gathering the courage to, almost like I am afraid to distrub her. Her hands are cold, and only get colder as I sit by her side. I am supposed to say my goodbyes to her, and tell her how much she means to me, but in this moment I am speechless. I can't say anything, even on my mothers deathbed. I feels wrong to speak to a corpse. I should've said those things while she could hear them instead. I kiss her forehead before I leave the room.
17th of may. Funeral. The church and casket was beautifully decorated with colorful flowers, like my mother had requested. She didn't want anything white or depressing. I cried all the way through the funeral service, stopping only when it was time to carry the casket out. My dad on the left side, and me on the right, and some other family members behind us. Purple rain by Prince was played on the church piano as we carried the casket. I knew the casket would be heavy, but nothing prepared me for the sheer weight of that thing.
21th of may. Today. I don't really know what to think of my mothers death. Some days I almost forget that shes gone or that all this has been happening, until something reminds me of it.
In a way, I am thankful. Of course I didn't want my mother to die, but I'm glad that her suffering wasn't prolonged for months while she slowly withered away to cancer. And I'm thankful that my mother didn't live to suffer from alzheimers, like her own mother. And I am glad that if anything, my mothers death has brought my dad and I closer.
But at the same time, I am angry that she didn't get to live more of her life. She was only 60 years old, and should have had 20 more years at least. If she at least was 70, it might've been easier to lose her but I doubt it.
I think mostly of all the things she will miss out on, which saddens me the most. I am 23 and my mother wont get to see most of my life or my achivements. If I have kids, she'll never meet them, and she I get married, she'll never see it. My 24th birthday is coming up soon, and I don't know how I'll handle that day without my mother for the first time - or christmas for that matter.
I want my mom.

I don’t have pttd, but am interested in the ailments of the feet.
I believe that pttd is non-reversible, but that the progression can be slowed down. I also feel like we have no idea of the “success” rate of surgery. I don’t believe the medical community keeps track of that sort of information, but I suspect positive long-term outcomes are rare, so surgery should be avoided if possible. Again, we don’t know and I’m just guessing.
I never really see anyone posting strategies that ppl can use to slow down the progression, here are some of what I think would work, interested to hear feedback and any other non-surgical approaches.
We know there are 4 stages.
The earlier you become aware the better.
An arch support orthotic that you can use is critical. I hear of complaints of pain from arch supports. Will the removal of material where the PTT meets the navicular make a difference?
Taping the arch so that it supported would provide non-static support which would allow for greater range of motion/rom compared to an orthotic. ROM is very important for foot health.
Transition to a minimalist shoe while wearing your orthotic.
Wearing toe spacers all day, hence the minimalist shoe.
Professional coaching by a physical therapist/PT to relearn how to walk properly again.
I suspect the reason for PTTD is the wearing of modern shoes. They deform our feet and change the way we walk and result in ailments like pttd, bunions, and plantar fasciitis.
My thoughts go out to all of you suffering from this debilitating condition.

TL;DR? Go to the 3rd paragraph.
For background: I recently completed my 12th (Physical Group) and did terribly in it because I didn't attend any college for the entire year and instead opted for a 2-hour (Physics + Chemistry + Math) tuition class at the end of Tihar due to my health condition. I was all good close to the end of the 11th, but my health condition deteriorated sharply from there on. Even without attending the college for the entire year in 12th and a month or two for 11th, my college did let me take the 12th Board Exams because they didn't want me to lose a year. The good news is, my condition has got better now and I'm pretty darn sure this stupid health issue won't bother me anymore, thanks to the extensive treatment I got. So, I'm up and ready to study, I want to study abroad but I know that due to my expected low GPA, I'm not going to get any scholarships, and I can't afford the massive tuition fees of most abroad countries universities, but I still want to study abroad, so I researched a bit about countries that offer no tuition fees or nominal tuition fees, and it's European countries, I've researched a bit about them but I do have questions.
From what I know, only Germany & France & some Nordic countries have no tuition fees or nominal tuition fees and I can afford the living costs in these countries as well. So, these are my preferred destinations, but there's a big hurdle, there are extremely few to no undergraduate courses whose language of instruction is English only, it's usually completely in the native language or a mix of it and English. So, to attend most of the courses, I have to learn a foreign language. However, I did find some courses that also, fortunately, match my interest and are taught completely in English in Germany. And, since the schooling length before university is 13 years in Germany, I have to attend either a preparatory course or a university for a single year here in Nepal, I chose the latter since I'll be attending a course completely taught in English. Btw, I'll be studying Engineering Physics or Electrical Engineering.
Now, talking about the universities that I found that offer courses in English, one has ranked 200-300 above/better than Tribhuvan University, and all others have ranked far worse than TU. So, these are my questions,
1)If I somehow didn't get into the higher-ranked university, is it still worth studying a program at a German university whose rank is lower than TU? Should I choose to study in Germany or TU in that case?
2)If I did get into the higher-ranked uni, it would take me a total of 5 years to complete the bachelor, would it be worth it?
3)Are there any universities in Germany, France, or the Nordic countries with no tuition fees or nominal tuition fees that consider aptitude tests (which I'm good at) than Nepali GPA?
4)Or, should I just crack exams like IOE and study engineering in Nepal and apply abroad after my bachelor's?
If you have any important information regarding studying in Europe, then please drop it in the comments.

Unfortunately, your condition(s) is(are) such that even with the passage of time, a waiver would not be considered in the future. However, if an error was made regarding your prior diagnosis, then new clinical notes (not just a memo from a provider) about the status of the condition may be provided to your recruiter, who can submit them to our medical waiver division and a re-inquiry into your case would be possible.
Recruiter called and said sent you an email, your DQ'ed, Thanks have a nice life. These conditions are Psoriasis 4% only on Head and a closed VSD ( hole in Heart) though paperwork didn't show that only said fit for duty. The email only said Disqualifying condition: -

I spend a lot of time researching how our nervous system works and what may contribute to the development of Visual Snow and other symptoms. Remember that there is a lot of vital information that I do not know, and may greatly benefit our understanding of this condition. Visual snow is described as an "epileptic" firing in the visual system in the brain. (Tinnitus behaves very similarly but it is occurring in the auditory nerves) NMDA glutamate receptors, which are overexpressed after excitotoxic injury may well be the trigger of an increased spontaneous firing in the nerves. In turn, the brain would decode this increased firing as "visual snow" The idea is that remaining nerve endings have been damaged enough to overexpress NMDA Glutamate receptors, thus increasing their spontaneous firing.There are various factors that contribute to the development of this condition. Everybody first had an initial trigger, and this varies from person to person. Common causes include stress, trauma, recreational and prescription drugs, Lyme, mold, heavy metals, and other toxic exposures. But what they all result in is brain injury and neuronal damage. The severity varies from person to person. The consequences of such injury doesn't just cause break in communication between healthy neurons, but a cascade of events that can lead to further neuronal degeneration and cell death. That is where visual snow comes in. Think of a broken radio or a TV where it isn't able to receive and process incoming signals so the outcome is a lot of visual/auditory noise. Our brains behave in a similar manner when there is an interference with proper neuron function and communication.Another good example is a type of neuropathic pain called paresthesia where you experience tingling and pricking sensations in various parts of your body. When nerves are damaged, they can't communicate properly and that miscommunication causes symptoms such as pain, tingling or numbness.Medical researchers searching for new medications for visual snow often look to the connection between the nerve cells in the brain and the various agents that act as neurotransmitters, such as the central nervous system's primary excitatory neurotransmitter glutamate. Visual snow can be caused when damaged brain cells emit an excess of glutamate. Many treatments use ingredients that work as glutamate antagonists, or inhibitors. Communication between nerve cells in the brain is accomplished through the use of neurotransmitters. There are many compounds that act as neurotransmitters including acetylcholine, serotonin, GABA, glutamate, aspartate, epinephrine, norpinephrine and dopamine. These chemicals attach to nerve cells at specific receptors that allow for only one type of neurotransmitter to attach.Some of the neurotransmitters are excitatory; leading to increased electrical transmission between nerve cells. Others are inhibitory and reduce electrical activity. The most common excitatory neurotransmitters are glutamate and aspartate while the primary inhibitory neurotransmitter is GABA. It is necessary for excitatory and inhibitory neurotransmitters to be in balance for proper brain function to occur.Communication over synapses between neurons are controlled by glutamate. When brain cells are damaged, excessive glutamate is released. Glutamate is well known to have neurotoxic properties when excessively released or incompletely recycled. This is known as excitotoxicity and leads to neuronal death.Excess glutamate opens the sodium channel in the neuron and causes it to fire. Sodium continues to flow into the neuron causing it to continue firing. This continuous firing of the neuron results in a rapid buildup of free radicals and inflammatory compounds. These compounds attack the mitochondria, the energy producing elements in the core of the neuron cell. The mitochondria become depleted and the neuron withers and dies.Excitotoxicity has been involved in a number of acute and/or degenerative forms of neuropathology such as epilepsy, autism, ALS, Parkinson’s, schizophrenia, migraines, restless leg syndrome, tourettes, pandas, fibromyalgia, multiple sclerosis, Huntington's, seizures, insomnia, hyperactivity, OCD, bipolar disorder and anxiety disorders.(Doctors use two basic ways to correct this imbalance. The first is to activate GABA receptors that will inhibit the continuous firing caused by glutamate. The second way to correct the imbalance is use antogonists to glutamate and its receptor N-methyl-d-aspartate (NMDA). These are termed glutamate or NMDA antagonists. By binding with these receptors, the antagonist medication reduces glutamate-induced continuous firing of the neuron. This explains why some drugs like clonazepam and lamictal are able to help relieve symptoms in some patients. They help reduce excitatory action in the brain temporarily)Anxiety, depression, brain fog, depersonalization, visual disturbances (including visual snow, palinopsia, blue field entoptic phenomenon, photophobia, photopsia) headaches, tinnitus, are all common symptoms associated with increased excitatory activity in the brain. Excessive glutamate is the primary villain in visual snow.I strongly believe there are some genetic components that play a huge role in the development of Visual Snow and makes some individuals more susceptible to developing it. Normally, glutamate concentration is tightly controlled in the brain by various mechanisms at the synapse. There are at least 30 proteins that are membrane-bound receptor or transporter proteins at, or near, the glutamate synapse that control or modulate neuronal excitability. But in Visual Snow sufferers, my hypothesis is that we carry a faulty gene that results in dysregulation of the proteins that control and regulate glutamate excitability. They are unknown as more research will be needed.We live in a society where we are stressed emotionally, financially, physically and exposed to a range of toxins in our environment. Combining underlying genetic susceptibility with these other factors creates all the ingredients for a perfect storm.Stress + Infectious Agents (if any) + Toxins + Genetic Susceptibility = Health ConditionIncluded below is a list of things that can lead to excitotoxicity. The list includes trauma, drugs, environmental, chemicals and miscellaneous causes of brain cell damage. (Keep in mind everybody's bodies behave and react differently to various substances)-Severe Stress (Most people that are stressed out don’t realize that once the fight-or-flight response gets activated it can release things like cortisol and epinephrine into the body. Although these boost alertness, in major concentrations, the elevated levels of cortisol over an extended period of time can damage brain functioning and kill brain cells)-Free Radicals – Free radicals are highly-reactive forms of oxygen that can kill brain cells and cause brain damage. If the free radicals in your brain run rampant, your neurons will be damaged at a quicker rate than they can be repaired. This leads to brain cell death as well as cognitive decline if not corrected. (Common causes are unhealthy diet, lifestyle and toxic exposure)-Head Trauma (like concussion or contusion) MRI can detect damaged brain tissue BUT not damaged neurons. -Dehydration (severe)-Cerebal Hypoxia-Lyme disease-Narcolepsy-Sleep Apnea-Stroke-Drugs (recreational or prescription) -Amphetamine abuse-Methamphetamines-Antipsychotics-Benzodiazepine abuse-Cocaine-Esctasy -LSD-Cannabis-Tobacco-Inhalants-Nitrous Oxide-PCP-Steroids-Air Pollution-Carbon Monoxide-Heavy Metal Exposure (such as lead, copper and mercury)-Mold Exposure-Welding fumes-Formaldehyde-Solvents-Pesticides-Anesthesia-Aspartame-MSG (Monosodium Glutamate is found in most processed foods and is hidden under many various names)-Solvents-Chemotherapy-Radiation-Other toxic exposuresInside the Glutamate StormBy: Vivian Teichberg, and Luba Vikhanski"The amino acid glutamate is the major signaling chemical in nature. All invertebrates (worms, insects, and the like) use glutamate for conveying messages from nerve to muscle. In mammals, glutamate is mainly present in the central nervous system, brain, and spinal cord, where it plays the role of a neuronal messenger, or neurotransmitter. In fact, almost all brain cells use glutamate to exchange messages. Moreover, glutamate can serve as a source of energy for the brain cells when their regular energy supplier, glucose, is lacking. However, when its levels rise too high in the spaces between cells—known as extracellular spaces—glutamate turns its coat to become a toxin that kills neurons.As befits a potentially hazardous substance, glutamate is kept safely sealed within the brain cells. A healthy neuron releases glutamate only when it needs to convey a message, then immediately sucks the messenger back inside. Glutamate concentration inside the cells is 10,000 times greater than outside them. If we follow the dam analogy, that would be equivalent to holding 10,000 cubic feet of glutamate behind the dam and letting only a trickle of one cubic foot flow freely outside. A clever pumping mechanism makes sure this trickle never gets out of hand: When a neuron senses the presence of too much glutamate in the vicinity—the extracellular space—it switches on special pumps on its membrane and siphons the maverick glutamate back in.This protective pumping process works beautifully as long as glutamate levels stay within the normal range. But the levels can rise sharply if a damaged cell spills out its glutamate. In such a case, the pumps on the cellular membranes can no longer cope with the situation, and glutamate reveals its destructive powers. It doesn’t kill the neuron directly. Rather, it overly excites the cell, causing it to open its pores excessively and let in large quantities of substances that are normally allowed to enter only in limited amounts.One of these substances is sodium, which leads to cell swelling because its entry is accompanied by an inrush of water, needed to dilute the surplus sodium. The swelling squeezes the neighboring blood vessels, preventing normal blood flow and interrupting the supply of oxygen and glucose, which ultimately leads to cell death. Cell swelling, however, is reversible; the cells will shrink back once glutamate is removed from brain fluids. More dangerous than sodium is calcium, which is harmless under normal conditions but not when it rushes inside through excessively opened pores. An overload of calcium destroys the neuron’s vital structures and eventually kills it.Regardless of what killed it, the dead cell spills out its glutamate, all the vast quantities of it that were supposed to be held back by the dam. The spill overly excites more cells, and these die in turn, spilling yet more glutamate. The destructive process repeats itself over and over, engulfing brain areas until the protective pumping mechanism finally manages to stop the spread of glutamate."Recent research has confirmed that hypermetabolism has been primarily found in the right lingual gyrus and left cerebellar anterior lobe of the brain in individuals suffering from visual snow. The definition of hypermetabolism is described as "the physiological state of increased rate of metabolic activity and is characterized by an abnormal increase in metabolic rate." Hypermetabolism typically occurs after significant injury to the body. It serves as one of the body's strongest defence against illness and injury. This means that the brain is trying to compensate for the injured areas in the brain by increasing metabolism to meet it's high energy demands. It is trying to function to the best of it's ability under the circumstances. Normally the body can heal itself and regenerate under the right circumstances. But it is extremely difficult for the central nervous system - which includes the spinal cord and brain to be able to do so, due to it's inhibitory environment which prevents new neurons from forming. That is where stem cells come in. Stem cells are an exciting new discovery, because they can become literally any cell in the body including neurons. This is an amazing scientific breakthrough and has the potential to treat a whole host of conditions. Scientists are currently doing research and conducting trials.Excitotoxicity can trigger your "fight or flight" response, as this is the body's primary response to illness, injury or infection. If the brain and the body remain in the sympathetic fight or flight state for too long and too often, it is degenerative; it breaks us down. If this cycle continues, then eventually the system burns out. It is this cycle that results in autonomic nervous system dysfunction. The results are disastrous, digestion is shut down, metabolism, immune function and the detoxification system is impaired, blood pressure and heart rate are increased, circulation is impaired, sleep is disrupted, memory and cognitive function may be impaired, neurotransmitters are drained, our sense of smell, taste and sound are amplified, high levels of norepinephrine are released in the brain and the adrenal glands release a variety of hormones like adrenaline and cortisol.I believe in order to find a treatment or cure for VS and it's accompanying symptoms, we need to address the underlying cause, reduce the excess excitatory activity in the brain, repair the damaged neurons, regain proper communication between neurons, rebalance the autonomic nervous system and prevent further cellular damage. We also need to figure out what genes, if any come into play. There is still a lot we don't know about the brain because it is such an remarkably complex organ.FAQsWon't lowering the levels of glutamate solve the problem? Well, not necessarily. That is just one piece of the puzzle. You have to remember that Visual Snow is a multifactorial and complex condition in which it stems from a number of different causes and influences. Based on my knowledge and the information I have gathered, I can conclude that the overstimulation of glutamate plays a huge role in VS and some other symptoms we experience. But there is still so much we don't know. That's why more research will be needed.Why is my condition worsening over time?That is a very good question. It is because the physiology, biology and chemistry of your brain and nervous system has been altered and has become dysfunctional since the initial trigger set off a domino of effects that leads to further degradation in the body. This puts a huge strain on your body and is constantly activating your stress response system. This will wreak havoc on your entire body. The stress response system was designed to deal with brief emergencies that threaten survival. It isn't supposed to last very long because the body cannot sustain itself for very long in this state. When you remain in "fight or flight" sympathetic state for too long, it becomes degenerative and breaks our bodies down. This affects every system in the body. When you are constantly under stress, the stress response system never turns off resulting in an ongoing destructive cycle. Stress can also exacerbate all your symptoms and makes you susceptible to developing other chronic health conditions. How is the gut related to VS?Having increased intestinal permeability is very common in this modern world because we are constantly being bombarded by toxins and stress. Our bodies weren't designed to handle such a huge burden. So we end up getting sick and become susceptible to kinds of diseases. Common causes include:-Poor diet (from excessive consumption of foods such as grains, legumes, sugars, alcohol)-Chronic stress-Toxin overload-Gut dysbiosis (It means you have a lack of beneficial bacteria in your gastrointestinal (GI) tract. They are overpowered and outnumbered by pathogens such as pathogenic bacteria, yeast, viruses, parasites)-Overuse of antibiotics When you have increased intestinal permeability, the epithelium on the villi of the small intestine becomes inflamed and irritated, which allows metabolic, microbial and environmental toxins and undigested food particles to flood into the blood stream. This event compromises the liver, the lymphatic system, and the immune response including the endocrine system. It is often the primary cause of the following common conditions: asthma, food allergies, chronic sinusitis, eczema, urticaria, migraine, irritable bowel, fungal disorders, fibromyalgia, and inflammatory joint disorders including rheumatoid arthritis are just a few of the diseases that can originate from having poor gut health.This sets the stage for chronic systemic inflammation, oxidative stress, mitochondrial dysfunction, impaired detoxification, gastrointestinal dysfunction and immune system dysregulation.Some toxins have the ability to damage and destroy neurons, myelin sheaths, synapses and even DNA. An overload of toxins that the immune system is not able to get rid of disrupts normal brain function. This eventually initiates an autoimmune response where the immune system attacks the brain and nerve cells as it tries it’s best to eliminate the toxins.The mitochondria are the energy producing section of your cells. When they are damaged by the toxic overload in the brain cells and are not able to produce energy to fuel the cell, the cell dies.In order to stop this vicious cycle, the underlying biological mechanisms of VS needs to be understood. That is the first step that needs to be taken. Any other stressors also needs to be addressed in order to reduce the overall stress load.It is important to know that VS is just a symptom of underlying physiological stress in the brain. Symptoms are your body's way of communicating with you, letting you know something is wrong in the body.I've come across some research indicating that microglial activation and elevated nitric oxide is involved in some neurological conditions. Basically the microglial cells are our brain's immune cells and when something triggers an inflammatory response, they activate and release harmful neurotoxic compounds (such as nitric oxide and pro-inflammatory cytokines) which results in neuronal injury/death. Microglial activation can also result in a loss of synaptic connections in different regions of the brain. It's basically an autoimmune response in the brain. The neuroinflammatory process appears to be an ongoing and chronic cycle of central nervous system dysfunction. This can deplete glutathione levels in the body. Glutathione is the body’s most important antioxidant which is capable of preventing oxidative damage caused by reactive oxygen species such as free radicals, peroxides, lipid peroxides, and heavy metals. This only further exaggerates the problem, which only leads to a cascade of increased inflammation.Nitric oxide plays a vital role in this process. Elevated nitric oxide levels reduces and impair natural killer cells which leads to a vulnerable immune system that is susceptible to a variety of systemic infections. -Phobe Zhang

Finished my last exams today. I don’t think I’ve passed this year. I don’t have the strength to care anymore. I just don’t care. I feel nothing. I don’t want to do anything. I’m going back to work tomorrow full time I don’t even care about that. I feel like I have wasted three years of my life ruined my previously poor mental health flooded my body with medication to help that which in turn made me gain substantial weight over a short period of time. I just can’t be bothered to do it anymore. I don’t really care what the result it. Fuck I found out 2 weeks ago day before my first exam that my partner might have cancer. Still awaiting the results. I had a breakdown in private and threw up. But I can’t even care about that right now. With the non caring comes a lack to want to do anything video games no.. scroll on YT nope. Everything sucks. Anyone else feeling like nothing ?

It’s been years that I’m suffering, tho I cried a lot but still I always had a hope that maybe things didn’t go as I wanted because something better was supposed to happen, I kept believing in it despite having numerous horrible incident one after another, we used to be a well to do happy family but we lost everything every time we thought it can’t get worse it got worse, now we’re totally cash starved, nothing that we try to do to get our situation better is working, even if we try to sell a land find a buyer and we’re few days away from getting the deal done, something would happen and it would get postponed, it has been postponed indefinitely, coming to me I was a good student all my life, I have an exam to crack which didn’t go that well last year but I was still getting something I like so I was still happy and positive about it, but miraculously the thing that I wanted was no more available I really wanted to kill myself that day as I didn’t want to sit at home and prepare again, I somehow gathered some courage and started preparing again there was another very difficult exam in 2 months but I was working really hard for it, I have give that exam earlier and a got a decent rank without studying so I thought if I study hard I’ll perform better but 10-15 days prior to the exam my mother had severe health condition and it was traumatising for us she had to get operated and I had to take care of her, ofc I couldn’t study still I thought the exam went decent but when the results came I got a rank worse than the previous one, I was shattered wanted to kill myself again, but consoled myself reminding me of the difficult situation and all the factors that would have led to this, I started preparing for the main exam again worked very hard with self doubt and losing my shit every time I got an answer wrong but the exam got postponed for a really long time, I appeared for that difficult exam again with ptsd of the last result but the exam was very easy this time, after returning home I realised I’ve made a lot of silly mistakes which I couldn’t think of at the time I was giving exam, I’ve been crying endlessly because I know I’ll get a horrible rank and I’ll still make such mistakes in the main exam which is in 1 month, I have no excuse this time, I have accepted that I’m dumb nothing good can happen in my life, I cry endlessly I have distanced myself from everyone, I only tt my bf and one friend, but now it feels like I’m burdening them with my constant rants, I am in a long distance relationship and my bf is the nicest and most understanding man in the world, I want to fill his life with happiness but I can’t offer anything other than constantly crying about my life, he really is someone nice, but he never complains, I can’t support my family financially neither I can make my parents proud, I’m such a waste, I feel so ashamed of myself and so horrible, I can’t face the world with people mocking me for being a failure, I really can’t deal with the pain and torture anymore, I want to kill myself but doing that would be a big shock for my parents and little brother plus all the speculations and taunts that would be thrown at my parents would make their lives even more miserable, I really wish I die out of a heart attack or an accident, I pray for this everyday to god, I don’t even want god to give happiness or fix my life I understand that it is difficult and too greedy of me to ask, but at least he can kill me, he can torture me hell as much he wants, but I can’t deal with this mental torture anymore, sometimes the urge to get rid of this pain is so high that I try doing something but I backout, I’m crying everyday and starving myself so that something happens but all in vain, idk what to do anymore.