Pronoun case worksheet

I currently don't personally know any gender-fluid people (or at least none have come out to me), but as I understand it, they are people whose gender identity regularly shifts, hence the "fluid" part. I'm assuming this means different pronouns can feel more fitting than others at different times.
My question is, say I talk about someone gender-fluid to another person (maybe we're planning a surprise party or something. Should I "they" to speak about the person, or the pronouns that fit best when I last spoke to that person, or another approach altogether?
Im guessing it's a bit of a case by case thing. Of course I'll ask any person I actually meet what approach is best. But until then, is one approach more respectful on average? Which one best communicates to "You can be yourself around me" to anyone who may not be out to me yet?

hi i’m kind of young (16) and have identified as a lesbian since i was around 11, i’ve recently somewhat come to terms with my gender and have realized that i identify as agender but i prefer to use he/him pronouns and masculine terms in most cases (alongside having a masculine name), am i allowed to call myself a lesbian or do i need to find another term? i’ve talked to some people around my age and they said it just makes me a straight guy but i don’t feel like a guy

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

Spoilers obviously for episode 1.7, Bright Eyes.
So in the shot we can really only see Hank and Scott as the pall bearers at the front of Remy's casket. Standard tradition is to have six pall bearers, but we only really see those two. There is a very quick shot of the back of the head of one of the others and it looks like Logan to me. We know its not his brother or Belladonna as we see shots of them as the casket passes by. We know Jean, Jubilee and Roberto aren't carrying as we see shots of them walking beside. We know Kurt isn't one of the pall bearers as he is giving the eulogy. We know its not Rogue or Storm as neither one is present.
So, my guess for the 6 are
Scott
Hank
Logan
Morph (in the opening shot you can kind of see what looks like part of their head behind Scott)
Possibly the White and Black haired assassin, as we don't really see a shot of her until after the casket is set down.
and I've got nothing for the 6th bearer. (Some shots make it look like there may have only be 4 pall bearers, and if that is the case I'm going with Scott, Hank, Logan, Morph)
Edit to update Morph's pronouns. Honest mistake guys, please don't make an issue out of it.

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

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

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

Basically my parent consistently misgenders trans people when they see them on TV(Not in person, I don't think they would actually do this in person, it's safety in anonymity). Regardless this is something that I consider very rude. My parent might be just being an ass to be an ass, part of me thinks they do this to get a rise out of me and my siblings.
I generally think 'turnabout is fair play'. If my parent is going to refuse to call people by there pronouns, then I think I should show them that same 'kindness', and refuse to call them by there pronouns. I used this tactic last weekend with what I would call successful results. My parent does not like being misgendered in front of his friends/family, who would have thought... They got frustrated immediately and it hasn't been brought up since.
If the consensus is that this is offensive then I'll cease immediately, I thought it was a pretty poetic way to flip the script on my rude parent.
Edit: The reason I see this as legitimate tactic is because in my experience it has worked.
When my parent misgenders someone they are being a rude asshole and refusing to treat a person with basic human dignity. They are being a bully. I've dealt with a lot of bullies in the past and I really do think the best tactic is to use there logic against them, give them a taste of there own medicine. One bully tormented me for years, but the day I stood up to him he backed off and rarely bothered me again, because he knew if he did I would stand up for myself. If you let someone punch you, and don't do anything in response, you are telling them they have nothing to fear by punching you and giving them your consent to continue.
My only goal is for my parent to use the correct pronouns with all people. The general consensus seems to be that it is wrong to fight fire with fire in this case. Words and kindness as many are suggesting has not worked, and if anything invites more of this type of behavior from this parent, I fully expect/anticipate they will double down and nothing will change.
Thank you all for the conversation.
Edit 2: Removed 'preferred' before pronouns because it was pointed out to me that was wrong and it was an honest mistake on my part.

In English, there are some phrases that can drop the pronoun because of how common and easily understood they are. For example, you can say “thank you” instead of “I thank you.” You can say “thanks” instead of “I give you my thanks,” but in that case, we just drop most of the phrase. German does something similar with “danke” instead of “ich danke (dieuch/Ihnen).” There are other examples in English that I can’t think of off the top of my head, but I know there’s more. So, what are some more examples of this in German?

FYI, this is a story COLLECTION. Lots of standalones technically. So, you can basically start to read at any chapter, no pre-read of the other chapters needed technically (other than maybe getting better descriptions of characters than: Adam Vir=human, Krill=antlike alien, Sunny=tall alien, Conn=telepathic alien). The numbers are (mostly) only for organization of posts and continuity.
OC Written by Charlie Stastarrfallknightrise,
Typed up and then posted here by me.
Proofreading and language check for some chapters by u/Finbar9800 u/BakeGullible9975 u/Didnotseemecomein and u/medium_jock
Future Lore and fact check done by me.
Awwwww! So cute!
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She got up in the dark, with only the dim ambience of soft blue lighting to accompany her. She stretched all four arms, her two legs, and rolled her neck. It struck her as mildly interesting in that moment, how something so small could connect them to humans, The thought was fleeting as she took another step forward to kneel down on the floor. There, in a little alcove in the wall, she had set a volcanic rock from Anin, dried moss, and other paraphernalia from her home world. She closed her eyes and took a deep breath resting her hands together.
Praise and respect to the spirits of Anin. Praise the fathers and mothers of war gone to their rest below the moss and the earth. Praise their spirits that watch from the sky and peer through the ether down upon us.
She continued the slow mantra in the style of Prayer learned from Naktan and pulled her concentration to her core, ignoring anything and everything around her. A deep state of meditation overtook her. She would never have done this if she thought there were any chance that she was in danger, but below she knew Earth glowed like a sphere before their orbiting ship. There was no worry of invasion.
She thought she heard something at one point, but chose to ignore it as she continued her mantra.
Eventually, and after an unknown amount of minutes, she stood and turned slowly to find-
She stopped, and crossed her arms over her chest.
"What are you doing?”
Adam burrowed his way further down into her blankets, nuzzling his head up against her pillow,
"So warm, and comfy!"
She tried not to smile,
"You dumbass."
He pulled the blankets tighter around himself,
"You know, I did come here to talk to you, but now I actually am really comfortable, so come back in two hours."
"I- This is MY home!"
He closed his eyes and pretended to snore loudly.
She rolled her eyes as she watched him theatrically pretend to sleep. She looked around mildly for a moment, before picking up another pillow and glancing at the door. She casually walked over, dropped the pillow on his head and then held it down as if she intended to smother him.
”Die human scum!”
That got him up and moving.
Before long the two of them were grappling for the upper hand, him trying to put her in a choke hold, and her using her lower arms to pinch him.
He yelped,
"Ouch! Pinching is illegal!”
"Sissy."
He clamped his legs around her lower arms, pinning them in place.
She struggled for a minute and then went limp.
She could feel his smug smile,
"I win, I beat the saint of Anin. Everyone bow at my feet."
"You say that, but if this were a real fight, since you’re a human male, you're the one with a self-destruct button."
"Self-destruct button...?"
"Meaning if this were a real fight, I would have punched you in the balls."
"Yaoooutch… Oh god… Please don't."
Finally, he let her go, leaving the two of them to lay on her bed, sheets scattered on the floor around them, and her pillows in disarray. Adam put his hands behind his head and sighed.
She glanced over at him,
"I don't suppose you came to just hang out. Here on Admiral-ly business?"
He groaned, pulling one of her pillows over his face,
"Please smother me for real this time."
She leaned up on one of her elbows,
"Why?"
"I don't wanna be an adult anymore!"
She tilted her head to the side, watching in amusement as he attempted to throw a childlike tantrum, but only really had the energy to kick his feet once,
"It's boring and lame and they won’t let me wear heelies to important meetings... also children don't have to pay taxes."
She laughed, pulling the pillow from his face,
"Adam you are many things, but 'adult' is not one of them."
He grinned slightly,
"True enough."
He sighed again and rested his head back against the pillows,
"I just want to get back to what we are supposed to be doing, exploring the universe and making cool alien friends."
He threw up his hands in frustration,
"But suddenly I find myself embroiled in stupid annoying politics that I don't understand, being used by people who are, let’s face it, WAY smarter than me, constantly finding myself getting manipulated."
She huffed,
"They aren't smarter than you Adam, they're just manipulative, and you aren't."
He sighed,
"Fair enough."
Then he looked at her, bright green eyes reflecting the soft ambient blue light,
"I just, I miss this, I miss us, I miss hanging out and doing stupid shit, and all of the things I could do when I wasn't so important and this operation was smaller."
She smiled rather sadly reaching one hand over for his, lacing the four of her fingers through the five of his,
"Well someone has to do the hard things, who better than you?”
He glanced over at her, raising an eyebrow,
"Or you, miss saint?”
She rolled her eyes again,
"Can't seem to get you off of that. I'm still the same person I used to be."
"But with power."
She elbowed him gently and he grinned,
"But really, I am proud and impressed and... Let's be honest super super smug that 'I' know you personally."
"I know, I am pretty terrific."
The two of them laughed for a minute before settling down again. He glanced over to her little shrine on the wall,
"What were you doing just then?"
She looked up at the ceiling, following the lines of metal and rivets with her eyes,
"Praying to the spirits of Anin."
Embarrassed, he shifted,
"I didn't know you were... Well I didn't think you were all that religious?"
She shrugged,
"Don't feel bad, it's sort of a new thing. Back before all this, it was sort of just stories to me. Like I believed it because that was what everyone believed, but I didn't really accept it, or feel it the way I do now. After everything with my mother, it was hard to feel connected to something I felt I wasn't a part of... But then after visiting my mother, after becoming a saint for a religion I never really followed... Well, it started to make more sense. It feels real now in a way that it never did."
She turned to look at him, finding him watching her, the UV blue stripes in his skin glowing blue.
"I believe in the spirits of Anin more than I ever have."
He smiled at her and squeezed her hand,
"I'm glad to hear it."
They lapsed into silence for a long moment, staring up at the ceiling before, inevitably he broke it,
"So this makes you like, space Moses right?”
She frowned and turned to look at him,
"What is a “Moses”?"
He grinned,
"A guy from one of the Earth Religions. You know, guy follows god's directions to lead his people away from slavery, climbs a mountain, receives the word of god, comes down to give it to the people, that sort of thing."
Sunny tilted her head slightly to the side,
"Are you religious?"
He paused, frowning,
"I... well I... don't really know. My family has been some flavor of Christian for a long time."
"Christian?"
"Uh yeah, the general idea is that there is one all-powerful deity who created everything. He has rules and laws that you are supposed to follow, the general tenants of this specific religion mostly boil down to: love everyone and don't be a dick, which humans are notoriously bad at. You sin you go to hell, a very bad place after you die, and if you are a good person you go to heaven. Problem is everyone is a sinner and breaks the rules, so really no one was going to get into heaven."
"That sounds bleak..."
"Well, that's where the other stuff comes in. Basically, this all-powerful deity sent down his son in human form to live a perfect life, so when he was martyred he took on the sins of all of humanity and paid for them in the greatest act of mercy to open the gate for the rest of us into heaven."
Sunny shifted as he tilted to the side to lay in the crook of her arms,
"Of course that is just one religion among tons on earth, we aren't really as cohesive in our beliefs as Drev are... As for me... I'm not really sure."
She tilted her head to the side, cheek resting against his hair,
"After seeing space, I become more and more convinced of some... Thing that created everything, but beyond that it's sort of a tossup."
She ran one hand through his hair, coarse but still soft somehow.
"You know my name comes from that religion?”
She turned her head to look at him,
"Oh, really?”
"Adam was the first man."
"What do you mean!?”
Adam shrugged,
"He was supposedly the first man that god created, from the dust of the earth... I think?"
She gave him a sidelong glance,
"Look, and you get to be the first idiot in space."
He snorted and poked her in the ribs.
"There were PLENTY of idiots in space before me, believe you me."
"Mmm I don't know, you are pretty dumb."
He laughed, grabbing a pillow and hitting her with it. She rolled over so she was lying on top of him and then went limp.
He struggled,
"Get your big ass off me."
"Oh no, I have been attacked by a sudden acute case of the “my spine doesn't work anymore”-disease."
"If you don't move, you'll suddenly find yourself with a case of “fist in your face”-disease."
She laughed and rolled off him, making sure the hard parts of her carapace were sticking down for maximum discomfort.
He grunted.
They returned to lying down next to each other in the half darkness. Sunny reached over and turned on some quiet music in the background as the two of them sat and talked, and laughed.
"I can't wait to get back to deep space."
He closed his eyes and hummed softly at the thought,
"Just the crew and the darkness and nothing ahead of us but an endless frontier."
Surprisingly, she found the thought to be more than a little comforting, and closed her eyes thinking about the vast reaches of blackness and the endless spinning galaxies.
"And while we are out, we can drop Conn into a pulsar."
He snorted,
“Why? Well first of for scientific reasons! If a marshmallow causes a nuclear blast, I wonder what dropping Conn would do… but at least he’d be dead.”
"That billowy bastard would survive and you know it."
She huffed,
"Still though, if I have to hear one more smug lecture how he has a child with you, I'm gonna wring his scrawny neck."
He grinned teeth flashing blue in the light,
"Is someone... Jealous?"
Sunny laughed, almost tipping him off the bed and onto the floor with her mirth,
"Yes Adam, I am totally jealous, really I am, ‘kay?. I mean who wouldn't want to have a child with YOU, big dumb, dork. Really the perfect place to put my superior genes."
"Superior genes, says someone who can't reach the top shelf."
She kicked him, foot clanging off his prosthetic,
"I am a foot taller than you."
He placed his hand next to his ear,
"What was that, I can't hear you over how short you are."
Sunny shook her head,
"At least I have binocular vision and both my knees."
"So we are gonna ignore that that binocular vision is due to a prosthetic now after the whole “your mom” incident? And also, veeery important: weird neck nostrils, don't forget about those!"
"Oh yes, so I can’t house them on my face like you and your bigass nose."
"Low blow, low blow."
"There are... Lower things... I could make fun of."
He snorted,
"Can't make fun of it if you've never seen it. You on the other hand, walking around in the nude..."
"You're welcome. Who wouldn't love…"
She gestured to herself,
"This."
"Mmm yeah... chitin, very sexy."
"I am a gift to the universe, and should be appreciated by everyone."
He brushed a hand through his hair,
"Well I find that real gifts are gift wrapped, so jot that down."
"Oh yeah, like a prank gift when you put something lame in a box for something cool."
He frowned at her,
"You wound me. My feelings are so very very hurt. I might even cry."
"I drink human tears."
"That… that's really gross.'
She laughed and then they lapsed into silence. She could hear him breathing quietly next to her in the darkness, his chest rising and falling under the ambient blue light. She looked across the room to where her saint armor was hanging in its climate-controlled case illuminated to a pearly sheen.
"Adam?"
"Yeah?”
"You know I'm just kidding about calling you dumb right?"
"Yeah I know."
"I'm proud of what you've been doing."
Adam turned to look at her rather incredulous,
"Me, of what? I haven't been doing shit."
"So, we are just going to ignore you overthrowing a maniacal politician while simultaneously piloting a 2,000 year old spacecraft?"
"That was more Conn and Eris than it was me."
"It was your idea."
"Let’s not forget Admiral Kelly."
Sunny pulled him closer,
"I am sorry, I will not be accepting anything other than you acknowledging that you did a good job."
"Screw you!”
"You'd like that wouldn't you?”
He sighed,
"You've been talking to Ramirez WAY too much."
She was only slightly smug as she rested her head back against the pillow,
"I really should get up and train..."
"We should yeah..."
Neither of them moved.
"Alternatively, we could just... Lay here... All day and do... nothing."
She looked up at the ceiling for a long moment and pretended to be in deep contemplation before…
"Well it's official, you have convinced me. You and your silver tongue."
"I am a master negotiator."
He shifted position putting one arm behind his head,
"Think about it, by this time tomorrow we will be back to space exploring and doing what we should have been doing all along. I can't wait."
"That makes two of us."
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Intro post by me
OC-whole collection
Patreon of the author
Thanks for reading! As you saw in the title, this is a cross posted story written by starrfallknightrise and I'll just upload some of it here for you guys, if you are interested and want to read ahead, the original story-collection can be found on tumblr or wattpad to read for free. (link above this text under "OC:..." ) It is the Empyrean Iris story collection by starfallknightrise. Also, if you want to know more about the story collection i made an intro post about it, so feel free to check that out to see what other great characters to look forward to! (Link also above this text). I have no affiliations to the author; just thought I’d share some of the great stories you might enjoy a lot!
Obviously, I have Charlie’s permission to post this and for the people already knowing the stories, or starting to read them: If you follow the link and check out the story you will see some differences. I made some small (non-artistic) changes, mainly correcting writing mistakes, pronoun correction and some small additional info here and there of things which were not thought of/forgotten or even were added/changed in later stories (like the “USS->UNSC” prefix of Stabby, Chalar=/->Sunny etc). As well as some "biggemajor" changes in descriptions and info’s for the same stringency/continuity reason. That can be explained by the story collection being, well a story collection at the start with many standalone-stories just starring the same people, but later on it gets more to a stringent storyline with backstories and throwbacks. (For example Adam Vir has some HEAVY scars over his body, following his bones, which were not really talked about up till half the collection, where it says it covers his whole body and you find out via backflash that he had them the whole time and how he got them, they just weren't mentioned before. However, I would think a doctor would at least see these scars before that, especially since he gets analyzed, treated and goes shirtless/in T-shirts in some stories). So TLDR: Writing and some descriptions are slightly changed, with full OK from the author, since he himself did not bother to correct these things before.

Hello name nerds, I am a trans woman in her 30s and I will soon initiate a process of legally changing my gender. As part of the process I have the opportunity to also change my name with no additional costs or requirements which is quite nice.
I am Croatian but I have been living in Ireland for the past 6 years. I have no particular attachment to my current legal name and surname. I am 99.9% set on putting Lena as my first name which I have been using for the last few years. There isn't really a particular reason why I chose name Lena for myself, I just liked the sound of it when a friend suggested it. I want to put more thought into picking a middle and last names so looking for inspirations here. Also, I have a partner (nonbinary/woman, Irish) who I will marry one day. She has no particular attachment to their last name either so we are thinking of a surname that they would take as their own when we get married.
I am looking for names that are either in Croatian, Irish or English. I am not really looking at traditional or typical names. Rather, I am looking for a name that represents something I like, something potentially cool, beautiful or a little bit silly.
Names I have been or am currently considering:
"Universe" as last name. I know, some might say it sounds cringe but in my mind there is nothing else as vast, beautiful and terrifying as the universe itself. Main reason I won't proceed with it is because my partner doesn't like it as much. She did suggest an alternative last name "Verse", so that would be Lena Verse.
In a similar vein, I like the name "Svemir" as either middle or last name. Svemir is a Croatian word for universe and is composed of words for "all" and "peace". The ending -mir is used in a lot of old and traditional Croatian names but funnily enough the name Svemir is not common at all. The main issue with this name is that the name is distinctively male. Could still work nicely as last name though or I can ignore the fact it sounds male in Croatian since nobody in Ireland will make that connection and really... the name is cool as hell.
I have also thought about names such as "Vila" and "Sidhe", pronounced as [ˈviːla] and [iːsˠ ˈʃiː], which are Croatian and Irish words for a fairy. I just thought both of them sound nice (also fairies are cool) and there is an interesting coincidence that Sidhe is pronounced as "she" which, in the context of me be being a trans woman using she/her pronouns in English language... is kinda funny.
Another motif I like is colour green. My reddit name is Lena Zelena which I chose because it rhymes but also because zelena is a Croatian word for colour green. My partner suggested a last name "Viridian", which happens to be her favorite shade of green. I thought it sounds quite beautiful. I am also considering Zelena as my middle name in case I don't go with green motif as my last name.
And last, when my partner asked me about any names in the family that I like I remembered my late grandmother, the person I loved the most in this world. Her name was "Jela" which is Croatian word for a fir tree. Following that inspiration we have reached last name "Evergreen" which is currently my top pick for a last name.
I am interested to hear what does the name nerd community thinks of these names or if you have some suggestions that could inspire me further. I have been casually thinking about names for a long time but now that I am finally having my birth certificate translated I will start the legal process so I have been thinking about this more seriously.

In case you missed it...the rule:
If you are not a full party looking for a gm or a gm looking for a party, you may no longer post an ad looking for a group. The reason behind this being most everyone on this subreddit is in the same exact boat as you! It is beginning to clutter up our subreddit for the people wanting to look for actual games to join.
To be clear, this rule is directed to those that are marketing themselves and/or their friends as players, saying they are looking for 1 on 1 games and any new or already running group to join. This does not include the players taking active measures to actually form a group themselves. Please comment if you do not understand the posts I am referring to.
INSTEAD! We are going to be making a stickied thread for those expressing interest in finding a group to join. We encourage you to comment within that thread and to be specific in the system you are interested in and any other information you may have to market yourself to others. A general "Hey I'm looking for a group and I wanna play a whole lot and I've had no luck!" does not suffice usually.
If you are looking for a group to join, comment in this thread with as much information as you'd like to market yourself with! Some suggestions are, but not limited to:
Name:
Pronouns:
Timezone:
Preferred System:
Type of Player:
Additional Information:

Looking for more active players to join a Modern 5e PBP game run by myself, and one other assistant DM on discord. We use tupperbox for RP, Arcane bot for rp experience, and dndbeyond/Avrea/foundry for rolls and combat. (we simply offer all for more options/convenience of rolling when away from computer)
Here is a video showing the FoundryVTT game and the interactive setup: https://youtu.be/EAQIZwCrznc?si=-0C5ri2X6Clhjg8o
The game is set on the island city-state of Sanctum in a custom homebrew world with many similarities to our own. Including languages, countries, and pop culture references. Although these places have different names/histories their inspirations should be obvious. There is a PDF with the settings specifics available to all players. The overall story is currently unfolding, but explores the political structure of the city state, and its history.
The modern handbook, and The Chronomancer's Guide to the Future, are the two main resource books used for the game. (Though you are free to use all other official dnd content, but your character must admittedly fit a modern setting.) These books add new options such as body augments, modern weapons/vehicles, new races and subclasses, and two new schools of magic with new spells to match. (Technomancy and chronomancy) There is also a google drive with other available approved homebrew content available. It should be noted that is the only acceptable homebrew content and dms will not accept any from players. There is an additional skill called Science, and more tools have also been added. Overall, tools are reworked and enhanced to be more meaningful in gameplay.
Notable things about the game- - Experience leveling. Players get weekly rp experience by being active and posting, and by completing story driven quests. A bot tracks your post amount and you are awarded exp accordingly. -Point buy for stats - You are expected to be active in any scene you join with your character. Though posting times are flexible for real life, we expect at least one decent post a day at minimum or communication on when you will be available. If you are reminded three times (24 hour wait maximum (we have a bot that reminds people every 8 hours)) and do not communicate you will be removed from the scene/skipped over in the order. -There is a implemented training system that lets your character learn new skills/tools that scales with proficiency. -optional PVP/NSFW/lingering injury roles. PVP includes attacking/stealing from other players, NSFW includes things like ERP. Lingering injuries are injuries that will highly affect your character. This is NOT a game that revolves around ERP. It’s simply an option. Without the roles you will not see NSFW channels or be involved in PvP/lingering injuries -the game is def 18+, and mature modern topics/issues like criminal violence, political imbalance/abuse of power, discrimination/bigotry, and other mature topics will be present in the world.
current active homebrew rules are as follow- 1. if you fall unconscious from reaching zero hit points you gain a level of exhaustion. (However this is not the case if you are healed by some specialized classes such as the grave cleric.) there is some homebrew items available in the world that can be bought to remove this. Or you can get medical services as well. 2. you may spend a action to use a healing potion on yourself to receive maximum healing from it or a bonus action to roll the healing dice instead. 3. critical dice are maximized (for PCs and enemies.) 4. rolling a natural one on an attack roll leaves you open to an attack of opportunity. (PCs and enemies) 5. fall damage capped at 500 instead of 200 feet
Who is this servegame good for? What type of players are we looking for? I am looking for more individuals who are passionate about roleplay above all else. Players who love interacting and playing with others, and crafting memorable stories. I dedicate allot of time and effort into making quests/backstory elements/items/artwork and much more, and i just want players that return the same creative enthusiasm. PBP itself is a medium that takes dedication, we want people that will stick it out with us for years to come! <3
Do you think you are a good fit? Reply here using this template:
Your preferred name/pronouns:
What is your timezone: Your PBP experience (can be none):
How often are you available to post: What do you enjoy about PBP:
What do you enjoy about Roleplaying games:

Hi all,
From my previous discussion here, like this, this, and this, it seems like back in the day there exist grammatical cases in Dutch. Learning about the usage of grammatical cases in Dutch actually really fascinates me, as I also learn another Indo-European language with grammatical case (that is Russian). So I began to wonder, how and why did Dutch speakers began to ditch the grammatical cases?
To put it into perspective, Germanic language speakers have started to abandon their grammatical cases, just like English speakers (as evident by the almost nonexistence of grammatical cases; found only in pronouns) and actually German speakers too (but the standardization using High German has made them preserve their grammatical cases, or so I have read).
For me, grammatical case can make a sentence more compact and packed with grammatical information (like Latin or Russian), and so I find it interesting. Because imposing grammatical cases to Dutch nowadays is prescriptivist, how do native Dutch speakers see the archaic Dutch cases? Do you guys find it interesting? Or just plain boring, old, and annoying? My Dutch friend seem to see it as the latter.
Thank you in advance

While you're here, check out my Script Masterlist!
If you want your own script just like this one, I now have a Ko-Fi and Commissions are open!
Hi everyone!
Here is the second of four scripts I was endorsed by the ASMR RP Lounge to write.
This one was inspired by the film Abigail which I recently had the pleasure of seeing. Uh... spoilers for that film I guess if you've read the title.
It was a really fun film though. I give it a thumbs up.
If people want to fill this, please do! Monetization and paywalls are fine, just provide credit and a link.
This script is intended to be [A4A] so fill in any pronouns as necessary, and please ignore any I might have left in by mistake.
As always, please enjoy and have a good day.
***
(We fade in on the sound of the Listener’s footsteps).
(Muffled/Frightened) H… hello?
Is somebody there?
Hello?! I… I think I can hear someone! Please, I can’t see anything! I… don’t know where I am! Hello?
(We hear the sound of a door opening).
Th… there is someone!
Hello? Why aren’t you saying anything? Please… if… if this is what I think it is… please remove this blindfold. I’m… I’m not stupid. I know who I am… I know you’ve kidnapped me, but please, I’m… I’m afraid of the dark. The blackness. Could you… could you remove it please?
I’m restrained anyway… and… and if you were able to capture me, a group like yours must be well organised, so surely, you’re wearing masks anyway, right?
(The Listener removes the blindfold).
Oh, thank you! It was terrible in there! So terrible! I don’t think I could breathe!
I know you’re holding me against my will… but thank you for being kind enough to show a little heart… I really appreciate it… and I’m sure it’ll make what happens a lot smoother.
…
Oh yes, I’m well aware of my situation. After all, you don’t exactly get to be heir of the Romita fortune without hearing over and over and over again how likely being kidnapped is. This isn’t even my first time! Still scary, but… I’m sad to say I’m getting used to it.
Let me guess, you and your crew of criminals are going to hold me to ransom until you can get a bunch of money off my family, right? Is that the plan? Then you’ll let me go?
I thought so.
Well, I have to say you’ve thought this through really well! I almost didn’t realise I was getting kidnapped until the bag went over my head. You’re very sneaky. I’m impressed! Oh, and I promise, you won’t get any trouble out of me! I’ll stay quiet, keep calm and sit tight until this whole thing’s over! I’ll be a perfectly good hostage! I swear!
Who knows, maybe I’ll start developing Stockholm syndrome! (Laughs).
…oh, you’re leaving? Going to patrol? Make sure the police haven’t found you? I’d probably do the exact same thing in your situation… after all, you’re probably a criminal mastermind! Probably thought every last detail through and picked the perfect crew! There’s not a single thing that can go wrong…
(Dark) ...I can’t wait to see the look on your face when it does.
Oh, nothing, nothing! I didn’t mean anything by that! Not a thing!
You go now, kind hostage taker! Patrol the grounds! Make sure you’re safe, and I’ll be waiting right here once you get back.
Promise.
(A bit of time passes. We hear the door to the room open once again).
Oh, you’re back! Did they pay the ransom already? Dang, I must be popular than I thought! I thought they’d be really sick of paying for my safe return by n-
Hmm?
No, no, I haven’t seen anything weird happen… other than being kidnapped of course! I’ve just been sat tight. You locked the door anyway, so it’s not like I have much of a choice…
Why?
Did… something happen?
…
Murdered? (Gasps) One of your crew?
Wow. That’s definitely weird!
Are you sure you weren’t betrayed by one of your group? Maybe they’re trying to pick you off to get a bigger share?
…
Ah, I guess you’re right. It’d be pretty stupid to do that before the job’s actually done! Nobody’s that dumb!
Maybe it’s someone trying to rescue me?
Nah, I’d never get that lucky!
Tell you what, since you took off the blindfold, I’ll do you a favour… I’ll keep an eye out! What say you come back in… oh, half an hour? And I’ll let you know if I see anything, huh?
Does that sound alright to you?
…what do you mean, I’m weird?
That’s not a very nice thing to say!
I mean, here I am trying to help you and… and…
(Starts laughing).
Sorry, sorry, I… I just can’t help it anymore! It’s too… (laughs again).
…sorry.
I always try to keep it together during this part but can never help it! Your face… so confused! Exactly how I pictured it!
And is there a bit of fear in the expression?
Lovely.
You were right to suspect me.
After all… I’ve been very, very helpful to you in the brief time we’ve known one another… and even if I was the nicest person in the world, I’d never be that co-operative with you! I mean… you kidnapped me! By all rights, I should be screaming my head off!
I have tried being un-cooperative before… but it always seems pointless to start screaming. After all, that’s what you and your friends will be doing in a few short minutes.
Confused?
Aw, I get it.
I do!
And don’t feel bad. Everyone else had the exact same reaction once I started to reveal what I really was… So far everyone’s had the same reaction after, too. I wonder if you will… guess we’ll find out!
But first… I feel I owe you an explanation. You deserve that much.
The people that hired you for this job?
They’re not real.
Or… they are real. Just… using pseudonyms and having different motives than you’d expect.
They’re my people, working for me and my family.
The lush sum you were being offered, the money… you were never going to get any… it was a trick to get us here! You’re not a kidnapper… you’re prey… and I’m the predator. All you’ve done is escort me to my hunting ground.
See, I wasn’t joking when I said I’d been kidnapped before… though only the first time was real. That’s where I got the idea… every time since has been orchestrated. A way to alleviate the constant boredom I feel!
You’d think being rich would be fun.
Spoiler alert!
It isn’t.
It’s so… unsatisfying when everything is easy. I never have to work for anything! This is the only time I get to put any real effort into anything… the only time I feel alive…
Which is ironic really considering I’m a vampire.
Yep! Vampires are real! I’ll give you a second to process it, anddddddddd… there! That’s all you’re getting!
My whole family are vampires! But it’s so boring! We’re basically just a boring rich family that drinks blood rather than champagne! We don’t even get to hunt… it’s brought to us.
Aw, still struggling? I’m the one that killed your crew member! This room? It has a secret exit! (Bonk, bonk) When you weren’t looking, I broke free, snapped your friend’s neck… (Dangerous) …and in a few minutes I’m gonna do the same to the rest of your group.
There’s nothing personal in it… I just needed some criminal scum that nobody’s gonna miss! I’ll hunt you down, have a bit of fun, then repeat the process next time I’m in the mood for it!
I mean… sure, I could just hunt people in the city, I guess? Butttttt why would I do that when this is way more fun. Besides… you’re evil. You kidnapped me. Nobody’s gonna miss you. Even if you were a little nicer than my previous kidnappers.
In case you were wondering… I own this house. This location was literally built to give me special access… kinda like I’m in a video game. I’ll be using secret entrances, crawling through passageways… you’ll never see me coming. It’s gonna be great!
…
Aw, did you really believe that whole spiel from earlier? You really thought I was just your ordinary pathetic little rich guy/gal?
(Mocking) Ooh, “I’m afraid of the dark!” I can’t stand the blackness!
Stupid human… I am the blackness. The shadows themselves.
And now they’re going to be coming for you…
The doors locked the second you entered the building…
Did you even notice?
There isn’t an inch in this place that’s safe from me. No sanctuary where you can hide or shelter you can seek…
Sooner or later… I’ll get you…
But I’m gonna have a bit of fun first!
Honestly, I’d be ripping your face off by now… but you were nice. You took off the blindfold… so I’m gonna give you a head start!
Ten seconds ought to do it! Who knows, maybe you’ll even get to warn your friends before I catch you!
The clock’s ticking, human! And I’m hungry… So, turn around… and start. Running.

UPD: Please don't give me advice like "gender is a myth, just be yourself", "you don't have to transition" and such. I don't struggle with that. I have already gone through this aspects on my own and knowing it didn't help me. I don't struggle with "I feel like I should do something I don't want", I know that I want it but I struggle with figuring out if my wants are real.
I'm 25 AFAB, FTM. And I was dealing with doubts about my gender identity for a very long time now. For context, I'm currently pre-everything and closeted IRL, since I'm living in transphobic household. Sorry for a long post, I'm autistic and afraid of missing important details, and I feel like chronological order of events is important.
I didn't had signs of dysphoria in early childhood. In fact, I was totally fine with being perceived as a girl until puberty (12-13 years old), with wearing dresses, playing with "girl" toys, etc. But I admit that I didn't had circumstances for distress from not getting enough "male role" at that time bc my parents weren't limiting me in my choices based on gender - I could get any toy I wanted no matter if it was a Barbie or a battleship, I was allowed to read both about dinosaurs and female etiquette, and noone forced me to choose dresses over pants so I could freely choose (the only exception being school uniform bc I used to associate "business style" women's pants with those annoying old ladies that shouldn't be allowed to be teachers until they get therapy, so I was heavily against wearing pants to school bc those style of pants was my option, but I quickly changed my mind after invention of skinny jeans since the black ones were allowed to wear at school). At this period of my life, gender was a bit more of "why does it matter at all", with only exception being bullied at school due to my autism and getting "it" treatment, it was the only situation when I was starting to point out that "I'M A GIRL", and generally liking the Disney princess aesthetic. And I liked having long hair just because I have natural curls. So until puberty I was just accepting that I'm a girl in a "yeah, whatever the adults say" manner, and in general only thought of myself as a girl bc my personal taste aligned with aesthetical aspect of being a girl. However I have always subconsciously wanted to be included into the "boys" category when it was about games organised by teachers, or helping with cleaning the classroom.
But when puberty started, the things start getting... Strange, let's call it that. I didn't had any hatred to my body, and at that time I was sure I didn't had dysphoria at all. But I was seeing the changes in my body and had this background feeling of wanting to reverse it and get back to my old body without curves and breasts. And any attempts of my mother to put a dress that was amplifying my curves was uncomfortable - not in a hateful way, but in a "I just don't want to see my body like that" way. But I was still wearing dresses time to time because well, the clothes were beautiful and my mother was equaling "I think this dress is beautiful" and "I want to wear this dress", same with jewellery. So I ended up hoarding a ton of stereotypically female clothing and jewellery which I was barely wearing unless reminded to do so. At the same time I started to wear more and more of oversized clothes, genuinely believing that I look better like that. And the genuine reason for me thinking that way was literally the fact that having a soft sports bra under a 2 sizes too big T-shirt worked surprisingly well to make my C-cup breasts barely noticeable.
Also at the same time I got on social media. At first I tried to present as female online bc I had a feeling that being a girl it's what I should do. But from the very beginning I have picked up a different name, for several reasons: I wanted to have privacy from my parents and classmates, I was planning to hang out in English-speaking spaces and my legal name is a Slavic name nearly impossible to properly pronounce for foreigners, and also I started to feel like my name is too... sweet and soft, I don't know? So I first used a name of one of my favourite characters, and then switched several names getting progressively less and less feminine.
I also got hooked up into text roleplay community. At first I was making female characters because most people around me were roleplaying characters of the same gender as their AGAB and I took it as a kind of a rule. Later on I took some male roles when playing roleplay-flavored mafia (a forum I was hanging out on was hosting online mafia games where we were also roleplaying as characters from different franchises), and since then I was roleplaying almost exclusively male characters. And I had an interesting quirk that when I was roleplaying as a guy I was insisting on keeping he/him pronouns in the discussion chat even though most other girls were switching tho she/her, and if I was making friends there I would stick to he/him even in DMs and even after I have long left the RP itself and don't have to be "in character" anymore. And I remember clearly than when one of the girls I was roleplaying with said that she could tell that I'm a girl from how I wrote my male character but it was way harder that with other girls, I was simultaneously happy and sad - I wished to not have any signs of being a girl at all, but at least it was harder to notice.
Also at this time I have learned about existence of trans and non-binary people... And since I have already had some feeling of not belonging "with the girls," it didn't took much time for me to start thinking it might be me. But I completely disregarded the possibility of being a binary trans guy since I didn't know of the possibility of not having strong dysphoria and still being a binary trans, so I just assumed that if I don't hate my body and I can be okay with being perceived as female, I must be some flavour of non-binary. And spend the next 10 years trying to find or even create a label for myself because I felt more in a "strong masculine combined with strong feminine" way rather than "soft blend of masc and fem" most of non-binary labels felt like.
It was this way until 23 years old when I started playing Genshin Impact. I remember that when I first started playing, I took enormous effort into figuring out which twin should I pick. I liked Aether for some reason more, but the community was clearly favouring Lumine, especially the fem half of the fandom. In the end I took Aether and it felt like a right choice. Three months later I tried to enter a different server and took Lumine out of curiosity. And this account got abandoned after AR 5 because playing as Lumine just wasn't vibing, I could self-project myself as much as it was with Aether even though the plot stays the same. And I also was exposed to a completely new type of masculinity I haven't seen before - what Genshin and later HSR definitely do well is adding stereotypically fem traits like long hair and decorated clothes to their tall male characters while still keeping them inherently masc in nature.
It was a kind of a trigger that finally put the pieces of puzzle I already had in their places. When I allowed myself to consider the possibility of being a trans guy, it suddenly started to feel like I was a trans guy this whole time, just maybe with alternative gender expression. And I think that the "feminine" part of my gender might actually be the desire to have access to stereotypically fem traits as a man.
But I also started to regularly get intense cases of impostor syndrome, since my mind keeps fixating on some aspects that make me doubt myself.

1. If I'm a trans guy, why didn't I had childhood signs? Why it took me 23 years to realise?
2. Why haven't I felt any clear dysphoria?
3. Isn't it weird that my trigger for self-realisation was a videogame?
4. Why I was okay with being a girl before?
5. Is it possible that I have unintentionally convinced myself that I'm trans?
6. Why do I keep to self-misgender even after 2,5 years?

When I have this doubts it's so intense that I literally start crying sometimes. And even though I clearly answer "yes, give me that male body" on all variations of the button test, my brain still manages to invalidate it. I'm afraid that I'm imagining things and that I will regret transitioning even though I want it - I didn't had clear thoughts about transitioning before accepting I might be a guy, but I did had thoughts about reverting to pre-puberty body without curves, wanting a deeper voice ect.
I will be glad if someone can help since what I might need is a perspective of people who did end up going back to their AGAB. Maybe if I won't resonate with such experience it will finally be the last piece of puzzle I need to calm down.

Both of my blades being females, (almost identical twins with the "evil" one being albinos), i will only use females pronouns.
So... My character, after losing her twin during their first mission desperatly looked for her for two years. Then, during their reunion, said twin actually scorns her, attempt to murder her and flee without trying to explain herself.
Second reunion is more or less the same. During that time and after, my character starts making and finalizing bonds of a level she once only had with her twin. also potentially find love (in my case, with Kogoro).
Then, in Kyoto, years after their first reunion, the twin once again attacks her, But then, ask her to join her in propagating chaos and destruction. And then... I was like "WTF girl ?! What on Earth did you smoke ?" Not because of the proposal, but because of the absolutely HORRIBLE timing of it.
I mean... REALLY ?! I am the only one who wondered what would have happened if rather than scorning her at the first reunion, the twin actually chose to talk with her sister and propose her then and there to join ? Obsessed with finding her other half as she was, i'm pretty sure my character would have jumped at the chance to reunite, no matter what said other half had in mind ! After all, during that time, our character don't seems to give a damn about cholera (or other illnesses) , pro or anti-shogunate or whatever the heck is their country's future. Hell, they threw away everything they knew before, going as far as to betray their clan just because they wanted their twin back.
Sooo, yeah... i'm still wondering what the hell was wrong with the twin's mind, besides the obvious. But I do wonder what others peoples think about it... Sooo, what do you think ?

i (22, afab, they/them pronouns are preferred) have relatively large than average boobs. unfortunately i’ve been extra sensitive to the materials that are put on my skin my whole life, tried going braless a few years ago in my teens and never went back. i even tried wearing binder for 2 years period going about my gender identity exploration/experiment, didn’t like it either so i just gave up on that part.
as for now, i am completely fine with myself not wearing a bra on a daily basis. theoretically speaking i don’t mind my nipples being exposed through clothing since i don’t really just go about trying to impress anyone like that they’re literally none of my concern. the only purpose is about sensory comfort lol.
however, when im around nt people, in my workplace for example, i would still feel extremely self conscious by the potential gaze and unwanted judgement not only from the creepy men but also some women with internalized misogyny, even though for context i’m already lucky to be in a pretty open and diverse big city. that shit unfortunately is still very much present.
i know that it’s literally unfair that i don’t wear a bra to feel more comfortable in my skin, only for that to backfire and still makes me uncomfortable in another way. i just feel so overwhelmed and quietly but constantly attacked by super hostile social expectations for the female body and gendered self expression that im scared shitless about going outside and literally wish i was invisible sometimes. it might not be that serious i might be exaggerating it a bit but it’s still a pain combating my inner demon over this personally traumatic experiences yet possibly trivial or irrelevant for some others lol
now summer is approaching and i’m literally at a loss what to wear that i can’t even stand the thought of leaving the house. yes i could just go all xxl baggy tee but all i have is my old style that’s mainly deathcore bands merch which are not so workplace appropriate especially when ive been trying so hard to blend in not getting looked at weird. yes simple fitted tops can look good if not risking accentuating my chest again drawing unwanted attentions. pasties help but not even that much in most cases… apologies for getting all ranty.
my question is: does any of y’all have experience with this and how do you cope? what is a styling strategy that works in summer? any insights or suggestions would be appreciated. thank you!