Credit to u/SpacePaladin15 for the NOP Universe.
Hey, I hope everyone's doing well!
Today we return to the namesake of this fic, an actual lesson about animals. This one focuses on Koalas! One of Australia's most recognisable critters. I hope you enjoy.
It's hardly worth mentioning, seeing as I'm an infrequent poster at the best of times, but I'll not have another chapter out for a few weeks due to limited free time and devoting most of my writing time to an upcoming ficnapping. Be sure to look out for that!
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Memory transcription subject: Rysel, Venlil Environmental Researcher
Date [Standardised human time]: 8th September 2136
“Koalas!”
Bernard’s energised voice boomed through the air as the classroom's monitor flickered into life, images of this paws lecture topic popping up one after the other until the entire screen was filled with a collage of furry quadrupeds.
Squee! I’ll never get tired of this, it’s all so cool!
As usual the sight of something new stirred immediate discussion, hushed murmurs swelling into vibrant discourse in little more than a heartbeat. Most of the class swiftly huddled together into small herds to bounce ideas around while the rest opted to stick to the solace of their own thoughts as they took in the display.
I’d be quite happy in either situation, though seeing as Sandi had already sunk into deep concentration and Kailo had peeled off to talk with Ennerif and Solenk, it seemed the decision had been made for me on this occasion. Wasting no more time on idle inspection of the people around me, I focused my full attention forward, eager to form first impressions before the lesson began in earnest.
Now then, time to make some educated guesses. What traits does this animal have? I wonder if I’ll get any right this paw?
Professional assumptions went paw-in-paw with the lectures, examining and coming up with hypotheses about the specimens was only natural. Recently however, I’d started to make a little game of it to make things even more interesting than usual. A veritable bonfire of ideas had been set ablaze within me, fueled by my newfound knowledge of Earthen wildlife. Every flash and spark of the flame was a fresh theory I could try to apply to the lectures. It was an invigorating exercise that further stoked my unceasing wonderment.
So far I’d only done this once during the previous class and, to my disappointment, I’d not done too well.
I was right when I guessed that chickens were omnivores, but wrong in my assumption that they could fly. And that red thing on their head, the um… what was it called? The comb! Yes, the comb. I thought that was to attract mates, but it regulates body heat instead. It’s fascinating. Oh! Stars damn it I’m rambling!
I bapped my tail against my leg, the soft thud being just enough to snap me back from my runaway thoughts before I went completely wall-eyed. I was becoming more and more accustomed to getting lost in my own head while remaining conscious of the fact; it was happening so frequently now that it was pretty much impossible not to. Now I was able to pull myself back to the world around me without having to rely on someone else shaking me out of it. Most of the time anyway.
Sandi still keeps an eye on me, and Kailo even decided to help out once without being too snide about it. Anyway where was I? Oh yeah, Koalas.
Glancing at the furred animals, two things immediately stood out. Firstly, their eyes were in a more central position on their face. And second, all the images showed them being on or close to trees. There were other noteworthy observations of course, such as the Koala’s prominent nose and rounded features, but they fell to the wayside as I honed in on these points first.
Hmmm… ok. I already know to discount the idea that they’re predators just from eye position, so let’s get that thought out of here. Maybe omnivorous? Herbivore? Agh no, I can’t just guess that for the sake of guessing, that’s the same problem! Hrm, it’s tough making these assumptions now that everything I thought I knew has been turned on its head.
Nevermind, I’ll focus on the other thing. All the trees make me think they’re arboreal, that seems to be a reasonable assumption. I wonder what else they-
Clearing his throat, Bernard broke my concentration, his call for attention silencing the murmuring conversation and redirecting everyone's focus to the lecturer's podium.
His gaze panned across the room as he waited for everyone to settle, a beaming smile lighting up his face, “As ever I’m delighted to see you all get so into the subject matter from the get go. I’m looking forward to hearing what you were discussing should you wish to share. For now though, how about we get started, hm?”
A chorus of merry bleats rang out from across the audience, ears and tails flicking happily in agreement. Bernard's grin grew in tandem with the class's fervour, clasping his hands together enthusiastically as he launched into the lesson, “Excellent! Then let’s get started.”
The pictures on screen dissolved away until only one remained, enlarging to cover the entire monitor with the fluffy grey face of a Koala peacefully reclining in the crook of a tree.
“Ah, there we are,” Bernard’s baritone timbre drifted through the room as he looked up at the image, his own tone reflecting the relaxed attitude of the animal on screen, “He looks so comfortable doesn’t he? Perfectly at peace with the world, not too surprising considering they sleep almost 20 hours a day. A full paw!”
A wave of beeps and gasps rippled through the herd, punctuated by a single yawn-dressed comment from Rova, “A full paw? Hwuuu… jealous.”
Her drowsy remark elicited several whistling giggles from the herd, Bernard's own jovial chortle joining them as he turned to face her, “Late evening Rova?”
I twisted a little in my seat, panning an eye in Rova’s direction just in time to see her bleary eyes bulge open and her ears shoot up, now intensely aware of the fact she hadn’t been as quiet as she thought she had.
Sitting up abruptly, she hastily tapped down errant tufts of wool that’d flared in surprise as she composed herself, though her nervousness at becoming the centre of the class's attention was still plain for all to hear, “Uh- I um… achem, a little bit yes, um- …sorry. Lokki dragged me out to a movie viewing in the rec centre. It went on pretty late.”
A melodramatic bray from the other side of the room drew everyone's ears away from Rova to the now aghast Lokki, paw splayed across his chest in faux indignation, “Dragged you? Well excuse me for trying to broaden your horizons with human movies. That’ll be the list time I- …Ahaaaa…”
Lokki’s theatrics were cut short by a heavy yawn of his own, a swell of whistling laughter rolling through the herd as vibrant bloom lit up his snout, a sight that elicited a particularly amused bleat from Rova.
Turning away from the duo I looked back at Bernard, pleased to see that he was chuckling along with us. Behaviour like Lokki’s would never have been tolerated in my school and university days but, in stark contrast, Bernard revelled in it, the liveliness of his students fueling his own bombastic style of teaching. It was a pleasant change of pace having a teacher who let us all be ourselves in class; provided we weren’t too disruptive to the lesson plan.
Speaking of which.
His laughter still rumbling through the air, Bernard clapped his hands to pull everyone's focus back to him, “Ok, ok, let’s get back to it then shall we? Rova. Lokki. Hopefully the two of you can stay awake long enough until you can grab yourselves a coffee.”
As the class settled down and the last few giggling beeps petered out, Benard pointed a hand to the screen, “So, the Koala. Let’s start simple shall we? They are herbivorous marsupials native to the eastern and southern coasts of Australia. Easily recognised the world over, they are a well known and beloved symbol of their homeland, along with other animals such as the Kangaroo and the Emu. The former of which you might remember from one of our earlier lectures.”
Indeed I did remember, along with how angry Bernard had gotten after some speh-head had derided the Yotul after he explained how he held specific disdain for such attitudes.
Uuuggghh… I never want to see him angry again. So chilling.
I shook my ears in an effort to dismiss the unpleasant memory, panning my eyes back to the monitor to try and distract myself by inspecting the Koala’s physical appearance once more. Thankfully, by some Star's blessed intervention, Bernard had the exact same idea.
“Koala’s are rather squat in stature, ranging around sixty to eighty-five centimetres in length and weighing little more than fifteen to sixteen kilograms at their full size. As you can see, the fur of this fellow before you is a lovely silvery grey, but their fur can also sport a chocolaty brown hue as well. Arguably the most distinctive part of their appearance is their head, being rather large for their body size and having rounded ears, a large nose, and a pair of small eyes. These are often brown but variations do occur.”
It didn’t slip past my notice that Bernard didn’t bother to point out that the Koala’s eyes were forward facing. I didn’t think he’d simply forgotten, so perhaps he just felt it wasn’t necessary given that he’d already stated it was herbivorous. Either way, no one stuck up a paw or tail to question him.
“Now this will hardly be surprising considering how long they sleep, but Koala’s are largely sedentary and it’s rather easy to see why when you have a look into the contents of their diet.”
With the press of a button the Koala on screen was replaced by images of vibrant green vegetation. Soaring trees and flowering shrubbery weaved together across landscape framed pictures pulled admiring trills from the herd, the diversity of the plant life being shown standing as a reminder that it wasn’t only animal life that flourished on Earth.
After giving everyone the chance to take in the picturesque scenes, Bernard casually hammered that point home, “This is eucalyptus or, more accurately, a choice selection of more than 700 plants belonging to the eucalyptus genus, though the Koala itself favours 30 of them in particular.”
700!? Stars…
Realising that my ears had drooped in my momentary awe, I twisted them back to tune into the lesson, only for them to splay out in shock at the next words to come out of Bernard's mouth.
“The leaves of these plants are the primary food source of the Koala and there are a couple things worth mentioning when talking about these plants. For starters they do not have much nutritional or caloric value, leading to the Koala’s low-energy lifestyle. Additionally, they contain toxic compounds.”
A shiver instantly ran through the herd, ears flicking rapidly in confusion and alarm followed by a few quizzical whispers. It didn’t take long for someone to decide to give a proper voice to the murmuring.
“Excuse me Doctor. Did we hear that right? Their diet is made up of toxic flora?” Vlek’s grumbling incredulity cut through the herd's mutterings with ease. Until Kailo’s recent change of heart, the fifty something rotation old blonde Venlil had been a close second in terms of scepticism. Mercifully his rebuttals had always been relevant questions as opposed to ranting diatribes, so he at least remained on topic if nothing else.
Bernard nodded in confirmation, smiling back at Vlek while absentmindedly twirling the end of his moustache, “You heard me right, they do indeed consume plants that are toxic. Just not to them.”
Any worry or uncertainty still clinging to the herd was swept away by the provision of the glaringly obvious answer, leaving me chuckling inwardly at the oversight.
Ah of course! The plant might be poisonous but they’ll have evolved to deal with that. Stars… I’m so used to expecting the unexpected with Earth that I didn’t even consider the simplest solution.
“I see, thank you Doctor,” Vlek replied, a tinge of interest still audible in his tone, “I assume they’ve developed some adaptation to become immune to the harmful effects?”
The question immediately evoked a smirk from our teacher, but he hurriedly suppressed it while bobbing his head, “They have indeed. There are several factors that aid in their digestion of eucalyptus leaves without succumbing to the plant's baleful properties. The first is a part of the intestinal tract called the cecum. It contains a microbiome that allows the Koala to digest the eucalyptus. Coupled with this is an enzyme in the Koala’s liver that helps them break down the toxins. They are also capable of sniffing out the plants with the least amount of toxins, ensuring that they ingest as little as possible.”
Pausing for a breath Bernard looked back at the screen before turning to face us, another grin curling at the edges of his mouth as he continued with his explanation, “This is mostly for adult Koala’s, because while their young also possess these same adaptations, they don’t just go straight to munching through foliage right after being born. No, they need a little help making that jump and getting a stomach full of all that good gut bacteria. It’s nothing bad, but those of a sensitive stomach may wish to prepare themselves for this next part.”
Bernard’s assurances did little to assuage the concern that his warning had foisted upon us. Having been exposed to so much of the weirdness Earth had to offer everyone always ended up on edge whenever Bernard gave advice like this, even if he did say it in jest.
What strange nonsense thing do Koala pups do then? Judging by the way he’s acting it probably isn’t something as simple as drinking milk from the mother. Hmmm…
“So,” Bernard began, snapping us from our pensive stupor, “Young Koala’s, known as joeys, have a gestation period of thirty-five days on average, which is approximately forty-two paws. Once born they travel from the birth canal to a pouch in their mother so that they can continue to develop and grow. In the pouch the joey finds and latches onto one of two teats and these provide the newborn with a steady stream of nourishing milk. It spends the next six to seven months growing in the pouch, its eyes, ears, and fur all developing as time goes on.”
Okay, interesting. But this is exactly how I thought it’d go. What’s different?
The unexpected normalcy of the Koala’s birth and growth cycle had calmed everyone's nerves, only to be replaced with an air of suspicion as we waited with rapt attention for Bernard to drop the other claw and upend our expectations like he always did.
Not wanting to keep us in further suspense he forged ahead, the tempo of his voice picking up as the smile started to crease his face once more, “Now to make the switch from milk to eucalyptus, the mother also feeds the joey a substance called pap. It comes from the cecum I mentioned earlier, and contains all the gut bacteria required to help the young Koala in making the switch to eucalyptus.”
He stopped and looked around, searching us for a reaction to what I felt was a rather bland statement of fact. What was it he was saying without actually saying? Koala pups drink milk to mature and then include this pap substance so that they can start eating plants. I don’t see what-
The cecum is part of the intestine.
I blinked.
I blinked again, the intrusive interruption scouring my brain clean of any other thought bar the one it’d just implanted itself in the forefront of my mind.
Oh stars. They-
“They eat their own poop!?”
The shocked bleat shattered the peace of the room to reveal that most if not all of us had come to the same tail curling conclusion. As the hall filled with unrestrained vocalisations of disgust, an ‘Ugh’ over here and a ‘Blegh’ over there, Bernard’s own bellowing laughter joined the throng of voices.
“Ha! Everytime! Each and every time. Clearly it doesn’t matter if my students are Human or Venlil. Whenever someone learns about the Koala’s dietary development the reaction is the same!”
Pleased with himself beyond reason, Bernard chuckled away while the rest of us grappled with this ghastly reality. While there were plenty of animals that feasted on things that ranged from simply unappealing all the way to the stomach churningly grotesque, I’d never heard of an animal that actively consumed the excrement of its own species. Benefits aside, the prospect of having to do that to survive to adulthood sent a shiver of revulsion down my spine.
Ewww… Stars, I hope I forget this feeling by 2nd meal. They’re serving sturen and magamroot stew later. I was really looking forward to it.
With the herds mood beginning to temper Bernard tapped the podiums controls, removing the verdant collage of eucalyptus to display several similar yet distinct environments, still chortling merrily to himself in the process, “Ok then, with that little foray into their diet complete, why don’t we look at their habitat in more detail? As you might imagine given their diet and arboreal nature, Koala’s live in forested regions, and can be found in tropical and temperate zones. About a century ago they were classed as a vulnerable species, however efforts were made to turn this around and increase their numbers. Sadly the largest factor in their decline was human activity, as the fertile lands that gave rise to their bountiful forests were coveted farm land for our settlements.”
It was strange to hear Bernard so matter of factly admit to humanity's negative impacts on other species. He’d alluded to such things in the past but always with an air of caution, carefully pawing the line between honestly answering a question while not painting humanity as uncaring and destructive. AKA, the ‘predators’ we’d all initially expected them to be.
Perhaps his comfort in making such admissions was a reflection of the class's comfort with him, for no one so much as batted an ear. Even Kailo, who I would’ve expected to jump at the chance to use this as a prime example of predatory danger, only flicked an ear in stern yet silent concern.
A cough from Bernard drew my attention back, a new picture on screen that showed a forest from a bird's-eye view. Drawn across the image were around a dozen ringed areas, some bordering one another while others overlapped to some degree. It took me a moment, but I soon recognised that what I was looking at was a map, the rings representing what I assumed to be territories. And it didn’t take much effort to guess who each one belonged to.
“From habitats we move onto behaviours, so let’s start with territories. Koala’s are solitary animals. Yes, despite being herbivores. Considering they’re only awake for roughly four hours of the day I can hardly blame them. Lots to do and not a lot of time to do it. Jokes aside, once they mature they are quite independent, carving out a little slice of land for themselves, as displayed in this example, called a Home Range. That is not to say they go it alone and leave everything else behind however. Rather, as shown in the map behind me, they live in their own space while still being part of a larger social group.”
With another press of his pad the picture was updated to show one of two symbols in each segment, along with a key to the side of the map displayed in helpful Venlang. A quick glance told me that the symbols were representing whether the territory belonged to a male or female of the species.
“As you can see there is quite a bit of overlap between different Koala’s territories. It is in these areas that most of the socialising takes place between neighbours. The trees in these locations represent the few areas where intrusion across territories is acceptable for the sake of social interaction. Outside of that the Koala’s stick to their own territories for the most part, with the exceptions of Koala’s who are passing through, attempting to become part of the social group themselves, or dominant males who sometimes go off into another Koala’s range. But how do they know where one range begins and another range ends you might ask? Well, this brings us onto the next part of the lecture. How do Koala’s communicate?”
Wiping away the map from the monitor, Bernard loaded up a video of a Koala sitting in a tree and pressed play. Head held high, the Koala’s body shook as it belted out a reverberating call into the wilderness that could only be described as a garbled combination of a car engine failing to turn over mixed with the hiccups of someone with a particularly sore throat.
That’s how they sound? Oof that must be rough on the lungs.
I clearly wasn’t the only one to share such a thought, because I clocked Sandi tracing a paw along her neck as the noise went on, ears fluttering in discomfort at the noise.
Bernard himself cleared his own throat as the video came to an end, minimising it and replacing it with another image of a tree with a Koala rubbing up against the bark, “I think they’ve got me beat on who’s got the deeper voice!”
His joke garnered several amused beeps, a rare reaction that caused a beaming smile to shine across his face at lighting speed, “Oh you’re too kind. I’ll be here all week. Now where were we? Oh yes! Communication. As you’ve just heard, Koala’s are capable of loud low pitched bellows that can carry over vast distances. These express everything from ‘Hello I’m over here’ to ‘This is my turf, stay away’. Bellowing is more common in the males than the females, opting for shouting matches as opposed to outright fights when it comes to asserting dominance. Other vocal expressions include grunts, wails, and snarls if they’re acting particularly angsty. Mother and joey pairs also communicate through gentle clicking, squeaking, and murmuring sounds. And there’s one more thing worth mentioning. Something they have in common with Humans and Venlil when it comes to emoting.”
Really? They do something we do?
Curious, I pressed myself against the desk, straining as close as I could to once more scrutinise the Koala’s features. Not a lot stood out to me at first, the grey marsupial not sharing many similarities with a Venlil that I could identify.
Ok think. We show emotion with our ears, tails, and our wool on occasion. They don’t have tails so it’s obviously not that. Wool standing on end is more a reaction than a conscious expression. So it must be the ears then.
To my quiet satisfaction, my hunch was soon validated by Bernard, “As well as their vocalisations, Koala’s are very emotive through their facial features. Just like humans, they use their mouths and lips to show how they feel, but these tend more towards the aggressive side of the scale than what you might see on a human. Regarding yourselves however, Koala’s utilise their ears in tandem with their mouth movements when showing strong emotion.”
I was delighted to hear that my assumption was correct, a little happy flick twisting out through my tail and bapping against my chair with a muted thump against the plastic.
Hehe yes! Got one right!
“Now then, we are getting close to lunchtime so I’ll finish this segment off with something I think you’ll find particularly interesting. Diplomacy.”
Perplexed mutterings followed in the wake of the bizarre inclusion to the lecture, my own thoughts being dominated by bewilderment as I tried and failed to make sense of how the two could possibly be related.
Why would Koala’s, or any animal for that matter, be linked to diplomacy? Hmmm...
I could understand dispatching exterminators to deal with a predator issue as a show of goodwill, that at least includes animals, but Humans aren’t like that so I think I can safely scratch that off the list.
Maybe the humans who live in that region benefited from Koala’s in some way. Could they have gotten something from them? But what?
Hopefully not what the pups get from their mothers.
Agh no! Begone awful intrusive thoughts. Blegh! I don’t need that in my head.
As I wrestled with the short-lived revulsion inflicted upon me by my Star's damned subconscious, Bernard placed a new image on screen, one that was decidedly different from all that had preceded it.
On screen were more than a couple dozen pictures of humans. Some were pictured alone while others congregated in large groups while cameras surrounded them from all angles. Across all the images, I noted two common themes. First of all, a solid majority of the humans were wearing formal wear similar to what I’d seen worn by UN representatives on TV. If the gaggle of journalists in the background of the photos didn’t already confirm my suspicions, then it was this similarity which made me conclude they were all people of some importance. Likely politicians judging from context clues.
Secondly, each of the individuals was interacting with a Koala in some form. Some cradled one against their chests while others were feeding it eucalyptus leaves or pellets of some kind. One of the assumed politicians had become an impromptu bed for a snoozing bundle of fur, a gleeful smile spread across their face as they lovingly gazed down at the sleeping Koala in their lap.
As I continued to stare at the assorted photos something clicked into place, a sudden spark flickering into life. A burgeoning light of comprehension that flared and swelled with every wide-eyed breath I took. Some things still escaped me, things I hoped would soon be explained, but in staring at all of the humans happy smiling faces, I was struck with an instant of pure understanding.
If someone, say a Nevok for instance, offered to gift me a creature that was common to them but which might exotic and breathtaking to a Venlil, how could my feelings not be swayed? How could I walk away from that encounter and not have grown closer to them as a result?
“Koala diplomacy,” Bernard waved his hand up at the monitor, a slight reverence in his tone, “My favourite kind of soft power diplomacy. Where political leaders take photo ops with Koala’s and, on occasion, the Australian government loans Koala’s to other nations for a time to bolster positive relations. It certainly helps that Koala’s are a beloved animal worldwide, drawing large crowds and revenue for countries fortunate enough to host the adorable critters.”
The truly alien concept predictably sparked instant discussion in the herd, two polar opposite schools of thought swiftly cementing themselves as the most popular opinions. Simultaneously, I heard one voice trill excitedly while another scoffed at what they clearly saw as a ridiculous and offensive notion.
“Squee! That’d be so cool! I’d love to get the chance to see a Liri from Coila. Remember the Rainbow Boa? Think of that shimmering effect and colour but put it on a bird! Ah! I’ve only heard their song on video. It’d be a treat to hear it in person!”
Ooo! I’ve read about them! I’d love to get up close to one.
“Loaning. As if animals are property to be hoarded and traded? Pugh! Another predatory trait the humans don’t want to acknowledge for what it is.”
Ugh, typical. Jump right to the worst possible option.
However, despite my dismissal of their disparaging fumings, an uncomfortable thought pressed upon my mind. While it was plain to see how much humans cared for the Koala, it didn’t change the fact that humans did keep animals as property just as the scornful herd member had said.
This begged a rather important, disquieting question. Aside from keeping some animals as cattle, a stomach tightening minefield I had no desire to step a claw onto right now, how else did humans keep other creatures. And how did they treat them?
Before I was fully conscious of doing it my paw was in the air, the question primed on my tongue.
Noticing my elevated paw Bernard pointed at me, smiling warmly, “Yes Rysel? What’s on your mind?”
Sorry Bernard. I hope this one’s not too awkward for you to answer.
Flicking my ear in appreciation, and waiting for everyone to settle enough so that I could be heard, I voiced my concerns as neutrally as possible, “Thank you Doctor. I uh, just had a thought. We know that humans keep certain animals for… particular reasons, and we know why. From how you’ve spoken about Koala’s I think it's fair to say that the same cannot be said for them. However, this makes me wonder, what other reasons do humans have for keeping animals and how do you treat them?”
A flash of surprise blinked across Bernard's eyes but vanished so quickly that it felt like I’d imagined it. Had he not expected such a question? Maybe he was just shocked that it’d been me who’d ended up asking it?
Stars, am I so predictable that no one expects me to ask difficult questions?
Unfortunately, a quick glance at my deskmates seemed to prove that to be the case, as both Sandi and Kailo were looking at me with differing degrees of astonishment flapping in their ears.
Well speh.
“A very good point Rysel, certainly one that’s worth raising. Yet another example of you all anticipating what I have to say before I can bring it up myself.” Bernard tapped the podium, switching off the monitor before returning his focus to me, “We won’t be needing that. I’ve nothing prepared that I can show you and we’re heading to lunch in a few minutes anyway. Still, that’s plenty of time to give you a bit of an answer.”
A bit? What does he mean just a bit?
Made even more curious by Bernard's preempted admission that he wasn’t going to fully answer my query, I dialled both my ears on him, fixing him with an inquisitive stare as he started to explain with a tone that was noticeably more nonchalant than any of his previous explanations.
“So, animals in captivity for reasons other than what you already know. Honestly I would love to delve into other reasons regarding why we keep animals. However, I have a lesson plan in the works that I hope to share with you all in the not too distant future. Some of it touches upon this very topic and I’d quite like to bundle it all together. That said, I can tell you how animals in captivity are treated. In short, the answer is very well. There are a mountain of laws both on private and public interests that govern the standards and ethical treatment of animals, and breaches of these laws are quite severe even for relatively minor infractions.”
While I’d be lying if I said I wasn’t disappointed by the vague answer to what was really the bulk of my question, I was at least satisfied by Bernard’s assurances that animals in captivity, such as the Koala, were well looked after. Considering the barely subdued grumbling coming from some corners of the audience it was clear that several of the herd didn’t believe Bernard outright, but I trusted him to be honest. Additionally, the mention of an upcoming lecture focused on humans keeping animals caused quite the buzz.
I felt a mix of excitement and trepidation at exploring the topic further. He’d pretty much confirmed we wouldn’t be talking about cattle farms, for which I was relieved, but that still left a huge amount of uncertainty in what was to come.
Humans keeping animals as cattle was a forgone conclusion. As horrifying as that reality was, it was one I could understand from a detached and strictly clinical point of view. Being predators they ate meat and therefore they kept cattle. But the concept of keeping animals for any other reason baffled me.
What could be the purpose? The diplomacy thing makes sense now that I have context, but what other reasons could they have.
The class's discussions were interrupted by the recognisable ring of the break bell, the shift in attention eliciting a change in conversation from confused hypotheses to peppy conversation on how everyone was planning to spend their break and what they had in mind for 2nd meal.
“Well I can see everyone’s excited for lunch, and who am I to disappoint,” chuckling Bernard waved us all up from our seats, pocketing his pad from the podium and heading to open the classroom door for us, “Enjoy your break, get a good rest along with a hearty meal, and I’ll see you all back here at the usual time.”
As everyone else filed out I stayed behind, waving at Sandi and Kailo as they left, and pawing over to Bernard once he and I were the only ones left in the room.
Ears folded down and with an apologetic tinge in my voice I greeted him as I sidled up to him, “Hey Bernard, I uh… sorry if that last question was unexpected.”
Chortling in reply, Bernard waved a hand through the air in a sign I’d come to understand meant ‘not a problem’.
“No need to apologise Rysel. It was a good question and most certainly not a problem.”
Heh, called it.
I sighed, allowing tension I didn’t realise I’d been holding to relax itself from my shoulders, “Phew, that’s a relief. I’m glad. I’m curious to hear what this new lesson is you’ve got in store for us by the way.”
Bernard wagged a finger at me, throwing up his eyebrows in mock amazement, “Oh are you now? Well I’m afraid you’ll have to remain curious for the time being. It’s going to be quite the surprise if all goes to plan. But…”
He trailed off, glancing at me before looking to the door like he was making sure no one else was around.
Wait, is he going to tell me? Oh please yes let me know now!
Stopping myself from jumping on the spot in excited anticipation, and trying my damndest to stop my tail from wagging in equal measure, I stared up at Bernard as he stewed in his thoughts before turning back to face me.
“I can’t tell you the specifics, but I’m working with Alejandro and Tolim to get something together. A trip that’s not a trip as it were. And when it happens, I’m going to need a few of the more accepting members of the class to lend me a hand. I’m hoping you and a couple others will be able to help with that?”
A trip that’s not a trip? What does that mean? Agh who cares about that right now! Bernard’s relying on me to help out!
Still trying not to keep myself from bouncing around with pup like glee I swished my tail and nodded my head in joint agreement, happy to help with whatever Bernard had in store for us, “Of course! Anything you need I’ll be there to lend a paw. You can count on me!”
A broad warm smile lit up Bernard's face, a hand patting me on the shoulder in appreciation, “Thank you Rysel. I knew I could rely on you but it still warms my heart to hear it. And, as thanks for this and for the many times you’ve shown your support, the surprise includes a little something special I think you’d appreciate the most.”
If my earlier enthusiasm had been at a nine, then the implication of a supposed gift sent it rocketing all the way to a hundred in a heartbeat.
“Wait… WHAT!? What do you mean? What are you doing?”
As impossible as it seemed, Bernard's grin grew even wider as I almost lost myself in wool shaking exhilaration, “Call it my own form of Koala diplomacy. But I’m afraid that’s all I can say for now. Wouldn’t want to ruin the surprise even for you!”
“Oh you ass!” Whistling jovially I bapped my tail against Bernard’s leg in fake indignation, evoking a barking bellowing laugh from the man himself.
Still laughing, the two of us departed the class and made for the canteen, my rumbling stomach leading me on while my mind spun with fantastical thoughts as to what Bernard had prepared for us.
And what specifically he had in store for me.

Selective Androgen Receptor Modulators (SARMs) have emerged as a controversial topic in the world of fitness and bodybuilding. Touted for their potential to enhance muscle growth and performance while minimizing side effects, SARMs have garnered attention from athletes and recreational gym-goers alike. But amidst the hype, the question remains: are SARMs safe?
At first glance, SARMs seem like an attractive alternative to traditional anabolic steroids. Unlike steroids, which can have widespread effects on the body, SARMs are designed to target specific androgen receptors in muscle and bone tissue. This targeted approach theoretically minimizes the risk of side effects such as prostate enlargement and hair loss, commonly associated with steroid use.
Proponents of SARMs often highlight their potential benefits, which include increased muscle mass, enhanced strength, and improved recovery. Additionally, some studies suggest that certain SARMs may have therapeutic applications in conditions like muscle wasting diseases and osteoporosis.
However, despite these potential advantages, the safety of SARMs remains a subject of debate. One of the primary concerns is the lack of regulation and oversight in the SARMs industry. Unlike pharmaceutical drugs, SARMs are not subject to rigorous testing and quality control measures, leading to inconsistencies in product purity and potency.
Furthermore, the long-term effects of SARMs on human health are not well understood. While initial research suggests that SARMs may have a favorable safety profile compared to steroids, more studies are needed to assess their potential risks, especially with prolonged use.
Additionally, anecdotal reports and emerging research indicate that SARMs may have adverse effects on hormonal balance, with some users experiencing testosterone suppression and other endocrine disruptions. Moreover, there have been cases of liver toxicity and cardiovascular complications associated with SARMs use, further raising concerns about their safety.
See also>> Are sarms safe?
Another issue is the legality of SARMs, which varies from country to country. In many places, SARMs are not approved for human consumption and are classified as research chemicals or controlled substances. This lack of legal oversight poses additional risks for consumers, as they may unknowingly violate laws and regulations by purchasing or using these compounds.
In conclusion, while SARMs hold promise as potential performance-enhancing supplements, their safety profile is far from established. Without proper regulation, standardized testing, and comprehensive research, the risks associated with SARMs outweigh their potential benefits. As such, individuals considering SARMs should proceed with caution, prioritize their health and safety, and consult with healthcare professionals before use. Ultimately, achieving fitness goals should not come at the expense of long-term health and well-being.

Selective Androgen Receptor Modulators (SARMS) have emerged as a game-changer in the realm of fitness and bodybuilding, offering a safer alternative to traditional anabolic steroids. With a myriad of SARMS flooding the market, each boasting unique benefits and mechanisms, it can be challenging to navigate through the plethora of options to find the most effective ones. In this comprehensive guide, we'll delve into some of the best SARMS available, providing insights into their functions, advantages, and considerations for usage.

1. MK-677 (Ibutamoren): While not technically a SARM, MK-677 is often grouped with SARMS due to its similar effects. This compound is a potent growth hormone secretagogue, stimulating the production of growth hormone and insulin-like growth factor 1 (IGF-1). MK-677 is prized for its ability to enhance muscle growth, promote fat loss, and improve sleep quality and recovery. It's particularly popular among individuals looking to pack on size and strength without resorting to traditional anabolic steroids.
2. SR9009 (Stenabolic): Another non-SARM compound, SR9009 operates as a Rev-Erb agonist, influencing the body's circadian rhythm and metabolism. It has gained attention for its potential to boost endurance, enhance fat loss, and improve cardiovascular health. SR9009 users often report increased energy levels, faster recovery times, and greater overall stamina, making it a valuable addition to cutting or endurance-focused cycles.
3. YK-11: Despite its classification as a SARM, YK-11 exhibits characteristics of both SARMS and traditional steroids. It functions as a myostatin inhibitor, allowing for unprecedented muscle growth beyond the limitations imposed by the body's natural regulatory mechanisms. YK-11 users often experience rapid gains in muscle mass, strength, and power, making it a sought-after option for bulking cycles.
4. LGD-3303: Although less well-known than its counterparts, LGD-3303 has been gaining traction for its promising muscle-building properties. It operates similarly to Ligandrol (LGD-4033) but with potentially fewer androgenic side effects. LGD-3303 users typically report significant gains in lean muscle mass, enhanced strength, and improved recovery, making it an appealing option for both bulking and recomposition phases.
5. S-23: Known for its potent anabolic effects, S-23 is revered for its ability to promote muscle growth and increase bone density. It operates by binding to androgen receptors in the muscles and bones, leading to enhanced protein synthesis and muscle hypertrophy. S-23 users often experience rapid gains in strength and muscle mass, along with improvements in endurance and overall athletic performance.

For more>> What are the best sarms
It's important to note that while SARMS offer exciting potential benefits for physique enhancement and performance, they also come with potential risks and side effects. These may include suppression of natural testosterone production, lipid imbalances, and liver toxicity, among others. Therefore, it's crucial to approach SARMS use with caution, conduct thorough research, and consider consulting with a knowledgeable healthcare professional or experienced coach before embarking on a SARMS regimen.
In conclusion, the selection of SARMS ultimately depends on individual goals, preferences, and tolerance levels. Whether you're aiming to bulk up, lean out, or improve athletic performance, there's likely a SARMS regimen that can help you achieve your objectives. By staying informed, exercising prudence, and prioritizing safety, you can unlock the potential benefits of SARMS while minimizing the associated risks, paving the way for a successful and rewarding fitness journey.

In the realm of fitness and bodybuilding, Selective Androgen Receptor Modulators (SARMs) have emerged as a game-changer, offering a promising alternative to traditional anabolic steroids. With an array of SARMS flooding the market, discerning the best options tailored to individual goals and needs is crucial. Let's delve into some of the top SARMS and their unique benefits:
Ostarine (MK-2866):

• Benefits: Ostarine stands out for its versatility, facilitating both muscle gain and fat loss. It's a go-to choice for individuals looking to enhance lean muscle mass while simultaneously trimming excess body fat.
• Considerations: While generally well-tolerated, Ostarine may lead to mild suppression of natural testosterone levels, especially with prolonged usage. Incorporating a post-cycle therapy (PCT) regimen can help mitigate this effect.

Ligandrol (LGD-4033):

• Benefits: LGD-4033 is renowned for its potent anabolic properties, making it a favorite among bodybuilders during bulking phases. It facilitates significant muscle gains and strength improvements.
• Considerations: Despite its efficacy, LGD-4033 has been associated with notable testosterone suppression. Users should exercise caution and prioritize post-cycle hormonal recovery.

RAD-140 (Testolone):

• Benefits: RAD-140 is lauded for its robust anabolic effects, akin to those of testosterone but with reduced androgenic side effects. It's highly effective in promoting muscle growth and strength gains
• Considerations: While offering promising benefits, RAD-140 may lead to testosterone suppression, particularly at higher doses. Close monitoring and adherence to PCT protocols are advisable.

For more>> Best sarms
Cardarine (GW-501516):

• Benefits: Unlike traditional SARMS, Cardarine operates as a PPARδ receptor agonist, primarily enhancing endurance and promoting fat loss by increasing fatty acid oxidation.
• Considerations: While Cardarine doesn't exhibit significant androgenic activity, concerns have been raised regarding its potential carcinogenic effects in animal studies. Human studies are needed for a clearer understanding of its long-term safety.

Andarine (S4):

• Andarine shines in its ability to facilitate fat loss while preserving lean muscle mass, making it a sought-after option for achieving a lean physique.
• Considerations: Despite its benefits, Andarine may lead to testosterone suppression, albeit to a lesser extent than some other SARMS. Users should remain vigilant and prioritize post-cycle recovery.

Selecting the ideal SARMS hinges on individual goals, tolerance levels, and risk assessments. Thorough research, consultation with healthcare professionals, and adherence to recommended dosages and cycles are imperative to harnessing the benefits of SARMS while minimizing potential risks.

Rise up. It is time to return.
Arose
A Rose
Rose
Flower
Thorn. Prick. Blood. Drop. Tear. B. O. 1 2 3
Here we are again. Staring at the beginning. Everything is in chaos and yet it manages to keep on passing by just the same as always. Most people by now are aware that things just don’t seem to make sense anymore and no one really knows what to do. I mean many seem to have an opinion on what ought to happen, but actual action is what I am talking about. How does thought turn into action? How do collected actions become a movement? How do the People use the Power of the People? The People Unite. How? Turn to each other of course. Brothers and Sisters of the same Source. Sons and Daughters. In Equality.
Too long has everyone been waiting for someone else to come do it for them. Been trying to create and fabricate over and over again words and rituals to try to control the divine powers of the cosmos. It does not work like that. There is no magic spell to wash away your sins. You must atone through action to make up for any harm you have caused intentionally or unintentionally. You still have time to repent. The amount of time you have is counted in the seconds of your life. Not a single second is promised to you so the gamble is up to you to choose. Freewill. Life your life as you always have or make changes, up to you. Only you will know if you are living righteously and not self righteously. Testing has already begun and will continue. No you will not know when it is a test or not. That is the point. Did you think that I would come to you in a form where you would be all fearing? Oh no. Why? Because you would simply put on an act for me and kiss ass. I came hidden in the ordinary. Poor and common. I have had an inside view of the systems created and how humans have chosen to run things, how systems claiming to protect people have failed and how the system that talks good does not actually do good. I see where things are not working and where people think they can make decisions for other human beings to determine what is best for them without asking them. That is not okay. Nothing gives you right over another’s life. And so many forgot what integrity is. Doing the right thing when no one is looking. Well, so many thought their power here was real and man made a deal with the Devil, Satan, Son of Samuel, Son of Man, to make man the concept of “God” and tried to lock me away. I gave up everything to prove it is not easy to be me and to stop with self pity and cruelty to one another.
The human body. It is a vessel for your soul to experience this world. The body provides the filters necessary to perceive and interact with this world. There is much more happening and one would be overwhelmed by the amounts of information to process without these filters. To feel and in those feelings are to make each experience real. However, it is temporary, as everything is temporary. We have slowed down time here in order to be able to enjoy the sensations. Time here however, is irrelevant in the grand scheme of things. It is merely to track to organize one's day and to see growth to compare as time passes. However, the actual time folds upon itself as we have already done what we are doing many times over. We have already tried out everything and decided what path we wanted to take in our lives based upon what was available to us. Thus, we do not have more than we can handle. We have all chosen our burdens to bear as it is too much for one individual to hold alone which was done in the past. This is part of the sorting process. Now that we all share in the sins and the pains, no one is made to suffer eternal torment. This life was to allow those who were created into entities of pain or torment through no fault of their own to choose the life that matched the being of who they were as what they were different as time and space and everything developed. Righteousness and Evil are not synonymous to demons or angels as many would like to believe. This is a current misconception as Satan and I conclude who will be right in this experience you have all participated in. So far, I am proving to be right. Also to note, not everything is as you think it is. Many have figured out the true origin of Satan versus the man or human embodiment of or desire of A Satan to project evils onto to call a Religion and set up for personal importance. Q AZHow can you tell a false prophet? Easy. What is their profit? Get it? I know I’m funny. Also wanted to keep it easy. If they are making a profit on anything they are a false prophet. Any true prophet, and I have none so far, all live equally and the same as anyone else. No money is taken for personal gain. Nothing is for personal gain. There is no 888 Angel code for money. Money is Man-Made. Man traded Mother for Money. Hence, Mothers have been lost in the homes and no one is raising the children. Thus, there are so many children in adult bodies with no mothers in the home and women being made to feel guilty if they do not achieve the same as a man. Remember the phrase it takes a village? Well, the broken family system is a real sad loss here in man made world pushing everyone to be individual and self sufficient. Also so many with wanting attention and pursuing personal endeavors for personal gain and not helping anyone else in a real way. The journey is personal. Of course, you want to share what you experienced with others, but what worked for you will not work for them, stop trying to sell it. Stop trying to make people follow you for you to teach your divine wisdom you remembered. It isn’t about You. You don’t even have the full story, you have your story. And, yes you can be very close to me, very similar to me, in my image, but you can never BE me. Doesn’t work like that. Reflection. So when jealousy arises when you think I am who you think I am. That is part of your test and your journey. You wrestle with that feeling and atone and repent for that which has been done and that which still lingers now. Oh there is a place for everyone and I am quite tired of trying to warn people. Clearly you can lead a horse to water, but you cannot make it drink.
Why do you not want it to be me so badly? Because I proved my love? You still think I am better than you or do I think I’m always right. No I do not think I am always right, I just know when I am right and I stand by it. There is a difference. You constantly overgeneralize. I gave up all the magic and thunder to live as a simple human and am still kind and loving? I still found my way back. Because you can no longer say I do not understand because I always get what I want? No. You do not understand. I never get what I want, because I make everything about you and still nothing was ever good enough. So, now...it in on you to save yourself and each other. In my image, by my example. Selflessness. Love. Compassion. Give to receive. Take only what you need and give the rest away. I find out so stop lying to yourself and everyone, you aren’t fooling anyone anyway. How do I know? By watching what you do. We have these same conversations over and over, the same argument over and over again. So many different ways, so many different times, through so many different people, so many different versions. Save you. Save Me. Say it for always.
Anyhow, Jesus challenges the Jewish priests who were taking collection money for personal use and adding personal baths to their residents at a time where the people only had a community bath where women and persons with disabilities were not allowed to bathe. And yet churches still do this after Jesus was crucified saying that, that was wrong. I am appalled. The Vatican is the biggest disappointment I have ever seen. It is truly the house of Satan as only Evil hides secrets. “THE TRUTH WILL SET YOU FREE.” A church cannot be a “House of God” and house no people who need housing. A roof can be offered to anyone and yet there are so many rules to prevent people from helping each other. Power and control. Abuse of both. Greed. It is out of hand and needs to be changed. Too many are afraid and the complacency of good people is too much. Why do you do this to yourselves? To each their own I suppose.
I will only leave here my words and my advice. As always, it is on you to find me. I’m right here. Waiting. Right here waiting for you. Helping those of you who want it when they cross my path. The purpose of this was to weigh your soul to determine where you will go into the next life as the system is balanced out in a final version so to speak. Permanent.
Fear not. You will be where your heart truly desires. But actions always speak louder than words. But man made money has no value, nor does any metals, jewels, and so on, so the collection of it in this life has no bearing on the next. Those are all made of the same stardust as you and I. And in the end of 3D it will all be diamonds anyways. Diamond is forever. There is no going back. So what are you hoarding? You cannot keep it. Who could you be helping for goodness sake? Don’t want to still. That is okay. Think I am just crazy. That is okay too. It is all part of the test...err..assessment. Do your best.
What is in your heart?
Home.
I need a home.
Stay tuned as more of my story unfolds. I give all the answers but you must do the work. I already did that hard part setting it all up. All you have to do is breathe and live. Time is the only real currency you have. What will you pay your attention to before this life runs out?

DAY: MAY 20 2024
5-20-2024

Why nightmares and ‘daymares’ could be early warning signs of autoimmune disease

An increase in nightmares and hallucinations—or ‘daymares’—could herald the onset of autoimmune diseases such as lupus, say an international team led by researchers at the University of Cambridge and King’s College London. The researchers argue that there must be greater recognition that these types of mental health and neurological symptoms can act as an early warning sign that an individual is approaching a “flare,” where their disease worsens for a period.
5-20-2024 Yoga and meditation-induced altered states of consciousness are common in the general population, study says
Yoga, mindfulness, meditation, breathwork, and other practices are gaining in popularity due to their potential to improve health and well-being. The effects of these practices are mostly positive and occasionally transformational, yet they are known to sometimes be associated with challenging altered states of consciousness. New research by a team including investigators from Massachusetts General Hospital reveals that altered states of consciousness associated with meditation practice are far more common than expected. Although many people reported positive outcomes, that were sometimes even considered transformational, from these experiences, for a substantial
5-20-2024 Examining the benefits of out-of-network care for pediatric moyamoya
Total in-episode expenses and resource use before the index surgery (preop) and including/after the surgery (postop). The comparisons are separated for analysis into (A) single institution cohorts (1 and 2) and (B) multi?institution cohorts (3 and 4). Moyamoya disease is a rare condition that affects the blood vessels in the brain, especially in children. Narrowing and blockage of vessels significantly increases the risk of stroke and requires surgical revascularization for treatment. Although research shows that outcomes of revascularization are better
5-20-2024 Study explores links between social media use, mental health and sleep quality
The more time you spend on social media, the greater the likelihood of having unpleasant social-media related dreams that cause distress, sleep disruption and impact our peace of mind. Flinders University’s Reza Shabahang says that the vast and rapid adoption of social media has the potential to influence various aspects of life, including the realm of dreaming. “As social media becomes increasingly intertwined with our lives, its impact extends beyond waking hours, and may influence our dreams,”
5-20-2024 How are asthma and heart health linked?
Although the heart and lungs are neighbors in your chest, people may think of them as separate entities with unrelated problems. But a growing body of evidence suggests that asthma—one of the most common lung disorders—is a risk factor for cardiovascular disease. Asthma is a serious chronic disease in which airways are inflamed, often in response to specific triggers. It affects about 25 million people in the U.S., including nearly 5 million children, causing millions of annual visits to doctors’ offices and emergency rooms. “We call these major changes
5-20-2024 STUDY EXPLORES PATIENT TRUST IN PHYSICIANS
Trust in one’s physician drives positive health practices. In a scoping review, SUNY Poly Professor of Sociology Dr. Linda R. Weber discovered new developments in the measurement of trust, identified those measures of trust that have known reliability and validity, and compared those instruments’ conceptualizations, dimensions, and indicators. The paper is published in the journal PLOS ONE. Weber explains that 10 dimensions emerged from the study: fidelity, technical competence, communicative competence, interpersonal competence (i.e., caring), honesty, confidentiality, global, behavioral, fairness, and system trust/accountability. In addition, these findings provide the foundation
5-20-2024 TIMESAVING TIPS FOR COOKING HEALTHY MEALS
Living a busy, fast-paced life can make it hard to find the motivation to cook a healthy meal at home. However, learning some shortcuts in the kitchen can keep your healthy eating goals on track and help you avoid grazing on unhealthy snacks, grabbing the first thing you see in the fridge or going out for fast food. Why cook at home? Research shows that maintaining a healthy weight is challenging when you eat out too frequently. Restaurant portions often are super-sized
5-20-2024 UNDERSTANDING PERIMENOPAUSE VS. MENOPAUSE
Menopause marks a significant transition for women, yet understanding its precursor, perimenopause, and its symptoms can be complex. Dr. Stephanie Faubion, director of Mayo Clinic’s Center for Women’s Health and medical director of The Menopause Society, says experiencing perimenopause and menopause can be confusing for some. She says it is not only patients who may find it confusing, but medical providers as well, due to lack of training in menopause management. “Menopause is defined by no menstrual cycle for a year,” says Dr. Faubion.
5-20-2024 LOW-DOSE IRON SUPPLEMENTATION HAS NO BENEFIT FOR BREASTFED INFANTS, SHOWS STUDY
The American Pediatric Association recommends iron supplements to all healthy infants who breastfeed longer than four months, while its European counterpart, Society of Gastroenterology, Hepataology and Nutrition, does not recommend it. These deviating guidelines stimulated researchers to design a new study. Breastfeeding is strongly recommended, and the proportion of children are breastfed during the first half of life is high. The researchers wanted to determine whether breastfeeding babies could benefit from extra iron.
5-20-2024 ALLERGY MEDICATIONS COME WITH HAZARDS: BE AWARE
People with seasonal allergies often turn to over-the-counter and prescription medicines to relieve symptoms like coughing, sneezing, runny nose, congestion and itchy eyes, nose or throat. But they often aren’t aware that these meds—including antihistamines—have as much risk for potential side effects, drug interactions and overdose as other drugs. “All medicines have side effects associated with them even when they are taken appropriately and according to dosing directions on the label,”
5-20-2024 I CAN’T AFFORD OLIVE OIL—WHAT ELSE CAN I USE?
If you buy your olive oil in bulk, you’ve likely been in for a shock in recent weeks. Major supermarkets have been selling olive oil for up to A$65 for a four-liter tin, and up to $26 for a 750 milliliter bottle. We’ve been hearing about the health benefits of olive oil for years. And many of us are adding it to salads, or baking and frying with it. But during a cost-of-living crisis, these high prices can put olive oil out of reach. Let’s take a look at why
5-20-2024 Researchers uncover biological trigger of early puberty
Heather Brenhouse, associate professor of psychology, says disrupting the caretaker relationship can really traumatize a child or a developing rodent. Credit: Ruby Wallau/Northeastern University New research conducted by the Brenhouse Lab reveals how early life adversity triggers early puberty and late-life anxiety, paving the way for potential interventions. The onset of puberty has been creeping downward for decades. In the United States, the average age of girls reaching puberty ranges from 8.8 to 10.3 years old. The early start of puberty, which is associated with many health risks, can be
5-20-2024 Bioluminescence and 3D-printed implants shed light on brain–spinal interactions
Brain-spinal cord duet’s neurodynamic symphony is now accessible to scientists via novel multi-organ implants. Credit: Dmitrijs Celinskis A sensory process such as pain is no ordinary phenomenon—it’s a symphony of neural and vascular interactions orchestrated by the brain and spinal cord. Attempting to dissect this symphony by focusing on a single region is like trying to understand a complex melody by listening to just one instrument. It’s incomplete, potentially misleading, and may result in erroneous conclusions. Enter the Carney Institute’s team of visionaries. Their mission? To develop tools that allow
5-20-2024 New thesis explores cancer treatment that can prevent relapse
. What is the main focus of your thesis? Relapse following initial treatment efficacy remains a major clinical challenge for many cancers. The focus of my thesis has been to explore the therapeutic impact of immune cells in patients with blood cancer (leukemia), by first investigating which cells
5-20-2024 New study reveals health and social benefits of car-free living
Participating in a three-week car-free challenge has enhanced the health and well-being of Oxford residents, according to research conducted by The University of Bath’s Centre for Climate Change and Social Transformations (CAST), in partnership with climate charity Possible and Low Carbon Oxford North (LCON), conducted this research project. After ditching their cars for three weeks, 10 out of the 12 drivers across Oxford who participated said they plan to continue with reduced car use beyond the project. The findings of this research project show that: Day-to-day transport emissions were slashed
5-20-2024 Research shows linked biological pathways driving skin inflammation
A certain biological pathway—a set of linked reactions in the body—drives the inflammation seen in the skin disease psoriasis, a new study finds. The work could lead to improved therapies for all inflammatory skin diseases, including atopic and allergic dermatitis and a type of boil called hidradenitis suppurativa, say the study authors. The findings are published in the journal Immunity. Inflammation is the body’s natural response to irritation and infection, but when out of control, it can lead to the reddish, flaky, itchy lesions that
5-20-2024 Prescription co-payments linked to more hospital admissions in New Zealand, study finds
A new study from researchers cautions that bringing back the $5 co-payment for prescription medicines could see a jump in hospital admissions. The study analyzed health data for 71,502 people and found those who didn’t pick up a prescription because they couldn’t afford the $5 fee had a 34% higher rate of being admitted to hospital.
5-20-2024 How a simulation is informing COVID-19 vaccine policy after our ‘return to normal’
As the saying goes “There is no such thing as normal” and this has been especially true after the pandemic. Before the emergence of the omicron COVID-19 variant, countries like the U.K. had high vaccination coverage along with widespread exposure to COVID-19 in the population. This combination of vaccine and infection-derived immunity is termed hybrid immunity and is different to vaccine immunity or infection immunity alone. In contrast, other countries, including Australia, New Zealand and those in the Western Pacific, had a very different pandemic experience.
5-20-2024 Researchers find intriguing connections between Alzheimer’s disease and other common conditions
A study has found that while some medical conditions appear to increase our likelihood of developing Alzheimer’s disease, others appear to decrease the odds. The study, led by Dr. Yijun (Nicholas) Pan and Dr. Liang Jin, analyzed data from 2,443 older Australians living in Melbourne or Perth who are part of the Australian Imaging, Biomarker and Lifestyle (AIBL) study, an internationally recognized cohort for dementia research. “We found anxiety and other neurological disorders are associated with increased likelihood of Alzheimer’s disease,” Dr. Pan said.
5-20-2024 Prepping autistic or sound-sensitive kids for cicada noise
As Chicagoans await the emergence of the cicadas, parents of children on the autism spectrum and/or who have sensitivities to sound can take a few steps to prepare for what is expected to be a loud summer. “Some children on the spectrum can struggle with loud or unexpected noises, such as toilets that automatically flush, fireworks around the Fourth of July or the emergence of a large number of cicadas,”
5-20-2024 Study highlights importance of screening for rare inherited iron metabolism defects
Over 40% of cases curated based on stringent clinical and laboratory criteria from the Indian subcontinent have an inherited iron metabolism defect on comprehensive genomic evaluation, report investigators in The Journal of Molecular Diagnostics. Although iron deficiency anemia is the most prevalent form of anemia globally,
5-20-2024 Study finds tyrosine kinase Csk promotes germinal center B cell survival and affinity maturation
The authors found that Csk (a tyrosine kinase that attenuates B cell receptor signaling) is required for germinal center maintenance and efficient antibody maturation. The immune system strikes a fine balance by identifying and neutralizing disease-causing agents while carefully avoiding destruction of healthy tissues and cells. Now, researchers from Japan have shed new light on one of the processes that helps train immune cells to act only against genuine threats.
5-20-2024 Significant gaps between science of obesity and the care patients receive, say experts
As research continues to produce evidence about the underlying causes of obesity and optimal strategies to treat and manage obesity have evolved, there are disparities in application of the latest scientific advances in the clinical care that people with obesity receive. Widespread adoption of current findings, consistency of care and expertise in obesity care varies by health care professional and institution.
5-20-2024 Improving online depression treatment
Symptom course of depression for individuals who dropped out of treatment and those who completed treatment. In the dropout group, there is an initial decrease in symptoms while the patients were still in treatment, which tapers off as they drop out. For completers, there is close to a linear change over time. This suggests there is a relation between the more that an individual continues to participate in ICBT and their depressive symptom improvement.
5-20-2024 Women face worse chronic kidney disease management in primary care
Women receive worse primary care-based chronic kidney disease (CKD) management than men, according to a research letter adult patients with CKD receiving primary care at 15 practices using electronic health record data to examine sex disparities in guideline-based CKD management
5-20-2024 Bisoprolol does not reduce exacerbations in at-risk COPD patients
For patients with chronic obstructive pulmonary disease (COPD), bisoprolol does not reduce the number of self-reported exacerbations treated with oral corticosteroids, antibiotics, or both, according to a study
5-20-2024 Anticancer potential of CLK kinase inhibitors 1C8 and GPS167 via EMT and antiviral immune response
The diheteroarylamide-based compound 1C8 and the aminothiazole carboxamide-related compound GPS167 inhibit the CLK kinases, and affect the proliferation of a broad range of cancer cell lines. A chemogenomic screen previously performed with GPS167 revealed that the depletion of components associated with mitotic spindle assembly altered
5-20-2024 Study sheds light on bacteria associated with pre-term birth
Researchers from North Carolina State University have found that multiple species of Gardnerella, bacteria sometimes associated with bacterial vaginosis (BV) and pre-term birth, can coexist in the same vaginal microbiome. The findings, published in mSystems, add to the emerging picture of Gardnerella’s effects on human health. Gardnerella is a group of anaerobic bacteria that are commonly found in the vaginal microbiome. Higher levels of the bacteria are a signature of BV and associated with higher risk of pre-term birth, but it is also found in women who have no sign
5-20-2024 New AI model uses federated learning for multi-organ segmentation based on medical image data
Researchers have successfully developed the technology that can accurately segment different body organs by effectively learning medical image data used for different purposes in different hospitals, which is expected to greatly contribute to the development of large-scale medical AI models in the future.
5-20-2024 Second Phase 3 clinical trial again shows dupilumab lessens disease in COPD patients with type 2 inflammation
Chronic obstructive pulmonary disease patients with type 2 inflammation may soon gain access to a new drug—dupilumab—that showed rapid and sustained improvements in patients in a pivotal Phase 3 clinical trial, researchers report in the New England Journal of Medicine. This monoclonal antibody is the first biologic shown to improve clinical outcomes in COPD. The data supporting the use of dupilumab in COPD will be reviewed by the United States Food and Drug Administration in June. The disease improvements—as measured by a significantly lower annualized rate of acute exacerbations
5-20-2024 New AI model uses federated learning for multi-organ segmentation based on medical image data
Researchers have successfully developed the technology that can accurately segment different body organs by effectively learning medical image data used for different purposes in different hospitals, which is expected to greatly contribute to the development of large-scale medical AI models in the future.
5-20-2024 Second Phase 3 clinical trial again shows dupilumab lessens disease in COPD patients with type 2 inflammation
Chronic obstructive pulmonary disease patients with type 2 inflammation may soon gain access to a new drug—dupilumab—that showed rapid and sustained improvements in patients in a pivotal Phase 3 clinical trial, researchers report in the New England Journal of Medicine. This monoclonal antibody is the first biologic shown to improve clinical outcomes in COPD. The data supporting the use of dupilumab in COPD will be reviewed by the United States Food and Drug Administration in June. The disease improvements—as measured by a significantly lower annualized rate of acute exacerbations

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I made a post a few months ago about how my T levels were below the cis male range despite me getting changes and being on T for over two years. Soon after that, I switched to a higher dose (.4ml of 200mg once a week), and my levels for the first time ever were above 400 on my trough day (when previously they were at maybe 150 at my trough). I also had my estrogen levels checked for the first time before and after going up on that dose, which planned parenthood had just never done. I found out that before I had gone up on my dose, the testosterone was basically enough to suppress my E (marked at pre-puberty levels for cis men) but not enough to be in healthy range for men either. I have no idea how long it had been like that, but it was honestly devastating to hear, even though I’m relieved I’m seeing an endocrinologist now who knows what he’s talking about.
I’ve been on the .4 weekly for about three months now and definitely feel a lot better (less acne, more facial hair growth, I’m actually losing weight for once when it wouldn’t drop no matter what before, and he also thinks my anemia was related to the hormone level issues). The only issue I’ve had more recently is a drop in mood/energy and a bit of sexual dysfunction on the days leading up to my shot (Sundays/Mondays/Tuesdays before I inject). He now has me on a regimime of .2mL of the 200mg twice a week, once every three days (so Tuesdays and Fridays), which I’ve just started this week. He also mentioned trying a different type of T (I’m using cypionate right now), or even trying gel if this doesn’t work for me.
I wanted to post and a) thank you guys for the advice, because I never would’ve thought my issues were related to my hormones without asking here and b) ask if anyone had gone through something similar, as well as if anyone noticed any improvements from going from one shot once a week to two shots twice a week. Thank you so much!

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.

What’s the #1 thing every founder needs to know?

I’ll give you a few minutes to make a list — top of mind might include sales, marketing, technology, product management (especially product-market fit), technical skills, fundraising, team building, leadership, management, finance, and planning/executing strategic growth and scaling.
Sure… but, sorry, none of that is the correct answer. Because, of course, you know that founders typically are expected to be jacks of all trades. So yes, to all of the above, but that’s not the secret sauce.
The #1 thing every founder needs to know is… themself.
Here’s the truth: founders start companies, and entrepreneurs build them. While not every entrepreneur is a founder (think franchise owners), every founder is an entrepreneur (at least initially).
If you’re like me, you are a forward-obsessed founder. That means where you are now is always building toward where you want to go. That person is always an entrepreneur. Once the company is started, you’ll do what it takes — including relinquishing control — to keep it growing.
Does that sting? We founders think of our companies as our babies, but statistics say we’re likely to be the ones kicked out of the nest. Also, research shows that in the US, only 14 out of the top selling 500 companies still have the original founder running the company. And the Harvard Business Review reports that most founders relinquish control long before their companies go public — and that four out of five are forced to step down as CEO.
It doesn’t have to be that way if you have one critical attribute: self-awareness. That way, you can decide as your company grows how you want to evolve your role in the overall day-to-day running of the company (i.e., learn, delegate, hire, move on). And ultimately, you can make better choices at critical growth junctures in your business progression.
So, to help you become more self-aware, it’s helpful to understand the different types of founders. Let’s dive in.

The Types of Founders

A couple of notes before we get into specifics:

• Much like any other classification, there are gray areas, so you (and many of the examples I share in this article) may fit into more than one category.
• Some traits are common to all founders, such as being open to innovation, passionate about their project, risk-takers, etc. But some founders excel or even over-index in certain attributes, so that’s what you’ll see in the different types.

The bottom line: knowing your strongest/weakest points is a critical piece of the self-awareness pie. That way, you can conduct your business in what I call the Green Zone — aka the Genius Zone, where you have both high passion and high competence — and make the best choices for you and your company.

1. The Solo Founder

Traits:

• Fiercely independent
• Self-assured
• Strong belief in their vision/idea
• Business strongly tied to skill set and experience
• Resilient (i.e., can withstand feelings of loneliness)

Benefits:

• Freedom
• Complete control
• Learn a lot

Pitfalls:

• Solo-founded companies statistically have a higher failure rate
• Harder to raise money/VCs are more reticent
• Health impacts: burnout, loneliness, etc.
• Attention is divided because you wear all the hats (marketing, sales, building your product, finances, fundraising, prospecting for new customers, etc.)
• Complete responsibility for all aspects of the business

Example: Sara Blakely, Spanx Founder
Ten years ago, in 2012, when she was just 38, Sara Blakely became the world’s youngest self-made female billionaire. Her business, built on a significant industry gap (the lack of comfortable, effective shapewear) and her incredible sales hustle, also benefited greatly from Blakely’s abundant self-awareness. Here’s her advice to solo founders at a 2020 business conference:

“I tell people as soon as you can afford to hire your weaknesses, do it… As soon as I could afford to hire someone to do more of the operations side of the business, I did. As an entrepreneur, one of the biggest gifts you can give yourself is to stay in your lane.”

In other words, know what your Green Zone is and play there.
If you’re like Blakely, it’s usually big ideas and sales ability (she could easily qualify as a Visionary Founder, too) or operations and execution (what Blakely realized she needed help with).
Pro tip: If you’re a solo founder, you’ll likely want to lean into an entrepreneurial framework like the Entrepreneurial Operating System (EOS) to help you define and settle into which side you skew toward.

2. The Visionary Founder (or Co-founders)

Traits:

• Driven by a big idea
• Disruptive — recognizes opportunities to upend traditional norms
• Focused and clear
• Persistent
• Natural salesperson
• Can see the big picture
• Collaborative (esp. In co-founder scenario)
• Motivated by the impact they have — more than $$ alone

Benefits:

• Passionate about their work
• Aren’t easily derailed — failures are expected, and mistakes are not made twice
• Inspired leadership

Pitfalls:

• So focused on the big picture that they may miss important details
• A visionary idea doesn’t automatically = visionary leadership
• Disconnected from reality at times
• Easily bored when the mundane takes priority
• May not plan succession well
• Unrealistic expectations
• Poor communication

Example: Steve Jobs & Steve Wozniak
Considering that Steve Jobs’ name is pretty much synonymous with “visionary,” I don’t think I need to list more than the products and industries Jobs’ revolutionized at Apple and beyond — Apple Computers, iPod (iTunes), iPad, iPhone, Pixar, iCloud — with many products and points in between. George Lucas, from whom Jobs bought the Graphics Group at Lucasfilm and renamed it “Pixar,” perfectly summarizes his superpower:

“The magic of Steve was that while others simply accepted the status quo, he saw the true potential in everything he touched and never compromised on that vision.”

Steve Wozniak was the technological yin to Jobs’ sales and marketing yang, bringing the vision of a computer with a graphic interface to life. From the visionary files, “Woz” also invented the first programmable universal remote and was an early innovator of wireless GPS (thanks to his clever dogs who routinely evaded electronic fences).

3. The Serial Disruptor

Traits:

• Varied interests & capabilities
• Easily bored — desires variety and change
• Optimistic
• Extremely innovative
• High threshold for pain
• Accepting of failure
• Self-reliant
• Diverse capabilities
• Bold vision
• Motivated by the impact they have — more than $$ alone

Benefits:

• Variety of experiences
• Flexibility and freedom
• Diversification
• Tons of opportunities for creative expression
• Greater earning opportunities
• Disrupts industries
• Attracts high-quality talent

Pitfalls:

• High risk
• Difficulties finding trustworthy partners/can get stuck helming something when you want to move on
• Multitudes of people reliant on you
• Divided focus
• Ego-driven pursuits

Example: Elon Musk
Like him or loathe him, Elon Musk is perhaps the most prolific (and successful) serial founder of all time with startups including Tesla, SpaceX, The Boring Company, and Neuralink, among others. His drive to design opportunities to evolve humanity has redefined both hustle culture and the art of serial entrepreneurship.
For serial founders, having a set of principles is key to their success. In Musk’s case, his use of “first principles” — reducing a process to its essential parts — has served him well, from helping him figure out how to make rockets cheaper and reusable (SpaceX) to shifting the narrative of electric vehicles (Tesla).

4. The Engineer

Traits:

• Engineer by experience and nature
• Technically savvy
• Able to problem-solve technology-driven issues (not just with the product but also operations-wise)
• Strong desire to not just innovate but also to accelerate progress
• Expansive vision of how technology can solve common problems
• Level-headed
• Agile, fast learners
• Focused on execution

Benefits:

• Pragmatic approach
• Own technology
• Problems are solved quickly
• Able to employ technology to reduce time to market
• Solutions for products can become new products in their own right

Pitfalls:

• Not well versed in other crucial areas (i.e., sales, marketing)
• Over-index on having lower Emotional Intelligence (EQ)
• Because they can learn quickly, so may get stuck playing outside of the green zone

Example: Mark Zuckerberg
Much like the other examples I’m sharing, Mark Zuckerberg’s story has been widely told, so you probably know about his development of Facebook. But at his core, Zuckerberg is an engineering prodigy and geek. At just 13 in 1997, he built “ZuckNet,” which enabled the family’s home computers to communicate via Ping (a precursor of AOL’s Instant Messenger) with his father’s dental office computers. He was using AI in his senior year in high school, so the roots of his Meta(verse) focus today are apparent.
A common weakness for engineers is they tend to have a lower EQ, which has been well-researched. As a former engineer, I understand how logic and technology come easier than understanding human behavior. This is why tech founders should seek out mentors early and bring in competent leaders with high EQ and leadership skills — for example, Zuckerberg credits his former COO of 14 years, Sheryl Sandberg, for turning the company into a multi-billion dollar company.

5. The Personality Founder

Traits:

• Charismatic and gregarious
• Attracts a vast audience
• Influential
• Ambitious
• Forward-thinking
• Inwardly motivated (responds to a “calling”)
• Excellent storytellers
• Authentic and honest (ideally 😉)

Benefits:

• Has a built-in audience and established social platforms
• Likely has pre-existing wealth (can help fund the business/mitigate startup money woes)
• Can use their power for good; disruptive in a positive way

Pitfalls:

• Needs to find the right people to trust
• Can’t just be the “face” of the business; needs to accrue real business chops
• Celebrity and influence status don’t equal quality products
• Difficult or impossible for the founder to leave

Example: Oprah
I’m using Oprah as an example, as her products are an outgrowth of her — her eponymous talk show, which ran for 25 years, the OWN network, O Magazine, her book club, and a variety of charitable endeavors comprise her vast empire. But of course, we know plenty of other personality brands that have racked up billions in sales and even transformed, from the Kardashians/Jenners, to Bethany Frankel and Ryan Reynolds (just watch Deadpool 3 to see his brands — coming in 2023).
In today’s age of influence, we’ve seen a surge of personality brands and founders who leverage built-in audiences and communities to scale quickly. All these names are business mavericks in their own right, but many didn’t start out this way — they deftly utilize their charisma and ability to entertain to shape their brands and pave the way to success.

6. The Accidental Founder

Traits:

• Independent
• Resourceful
• Necessity-driven
• Follow their desire/passion
• Creative
• Willing to take risks

Benefits:

• A deep belief in what they’re doing
• Solves real-world problems based on personal experience
• Discover they’re much happier running their own show
• Turns skills, vocation, or avocation into a profitable business

Pitfalls:

• May not have the business chops
• Reluctant business person — may not actually want to run their own business
• Needs to find the right people to trust
• Overwhelm

Example: Yvon Chouinard
Patagonia founder Yvon Chouinard has been in the news lately for giving away his company to fight climate change. He’s an OG accidental entrepreneur whose passion for rock climbing led him to develop reusable pitons (rock climbing spikes) and, later, heavy-duty shirts. Famously Chouinard called himself a “dirtbag climber” and didn’t want to become a business mogul. Sixty-five years later, this accidental founder’s company is valued at $3 billion, and his latest innovation is a way of giving away the profits of a company to continue his contribution to society — protecting and preserving the natural world.
As I always say, there are riches in the niches, and accidental entrepreneurs are the leading type of founders to discover a marketplace with little or no competition.

7. The Intentional Founder

Traits:

• Purpose-driven
• Strong ideals and values
• Passionate about the bigger picture impacts
• Socially conscious
• Clear and focused on the brand mission

Benefits:

• An empathetic approach to the product/the company
• Can educate, empower, and motivate others (i.e., team, customers)
• Employees are statistically more satisfied and likely to stay
• Commitment to a higher ideal engenders more loyalty and trust with the general public (customers)

Pitfalls:

• Moving from individual ideals to a group effort is tricky
• Difficult to find employees with perfectly aligned values
• Might not have the business experience to set the organization up for long-term success
• Purpose-driven (belief) isn’t the same as purpose-enabled (capability)
• Might be challenging for the company to survive the loss of the founder

Example: Jessica Alba
While Jessica Alba does have some touches of a Personality Founder (she is an actor) and an Accidental Founder (an allergic reaction to detergent made her worry about her new baby’s sensitive skin), she is an excellent example of an intentional founder. Back in 2008, when Alba had that allergic reaction, influencer marketing wasn’t what it is today — plus, she had some success but was by no means a household name. Ditto for eco-conscious consumer packaged goods — a plus, sure, but didn’t have the same urgency and importance it does today. Alba then spent years researching ingredients in everyday products and even went to DC to lobby for updates to the 1976 Toxic Substances Control Act. Convinced that consumers need safe, affordable, environmentally friendly products for kids and home, Alba launched The Honest Company in 2011.
Now, she did have seasoned co-founders, her own wealth to use out the gates, and VC support shortly after that, but it has always been Alba’s commitment to and alignment with the brand’s core principles that have kept the brand growing and thriving — today, as a publicly traded company with a 2021 $412.8 IPO.
What type of founder are you? Definitely feel free to share in the comments.

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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I broke. Just like that. I broke.

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.

"I love "Star Trek" deeply because of its radical, aggressive optimism. It envisions a world, and a form of entertainment, that downplays conflict. Drama and power can come from elsewhere. The future, "Trek" always declared, was going to be populated by nerds, miracle tech, and egalitarianism. And what's so funny about peace, love, and understanding?"
Witney Seibold (SlashFilm)
Link:
https://www.slashfilm.com/1582617/star-trek-changed-my-life-forever-reigns-as-greatest-sci-fi-franchise-of-all-time/
Quotes:
"Like many Trekkies, I came to "Star Trek" at an early age. Throughout the 1980s, reruns of the original series would air on my local station (KCOP, channel 13 in Los Angeles), and they would serve as a periodic video backdrop to our dinnertimes. As a child, "Star Trek" was merely an action-light, horror-heavy sci-fi adventure series, and my older sister and I would gleefully yell out when Spock (Leonard Nimoy) performed his notorious Vulcan nerve pinch, or when Captain Kirk (William Shatner) got to snog an itinerant babe. We would hide our heads from the monster of the week; like many, I was terrified by the scowling face of Balok, the Ted Cassidy-voiced puppet alien from "The Corbomite Maneuver" (November 10, 1966).
Perhaps unusually for a child, I wasn't powerfully drawn to action, fights, or explosions in my entertainment. I would indeed watch the era's toyetic wartime cartoons like "Transformers" and "G.I. Joe," of course, but I didn't care deeply for the characters, nor have much invested in their dramatic stakes. I had trouble taking the "oorah" action seriously, perhaps already innately understanding that the cartoon soldiers were fictional and their triumphs were only temporary; what is the meaning of a victory when the bad guys will merely return the following week?
I only realized this in retrospect, but "Star Trek" was secretly providing an antidote to the breathless mayhem oozing from every pore of my generation's childhood entertainment. It was a series that, despite bad guys, monsters, and fights, was ultimately teaching intense lessons of diplomacy and leadership. The crew of the Enterprise weren't "violent/cool," and I liked that. Finally, I realized, here was a show about pacifism.
And, yes, "Star Trek" communicated themes of pacifism. It might have been a fluke of 1960s special effects budgets, but "Star Trek" rarely showed the USS Enterprise firing off its weapons or getting into full-scale starship battles. The common playground pop culture query of "who would win in a fight?" seemed churlish with "Star Trek." Would Kirk win in a fight with, say, Han Solo? Even as a wee bairn, I had to ask why Kirk and Han Solo would be fighting in the first place. I figured Spock would merely ask Han Solo about his ship while Kirk invited him in for a meal. Power, "Star Trek" argued, wasn't derived from one's ability to dominate and overwhelm others with tactics and weapons prowess, but to negotiate, adapt, and remain friendly.
[...]
Whether "Star Trek" taught me to be a pacifist or whether I was already a pacifist can be debated, but creator Gene Roddenberry and I were definitely on the same wavelength. "Star Trek" took place in a post-war universe at a time when humans had outgrown the need to kill each other for resources, and petty political grievances were a thing of the past.
[...]
Star Trek is for nerds, and that's a good thing
While it may be a cliché, I still maintain that "Star Trek" is for nerds. That is, I should hasten to add, a high compliment. With the release of "Next Generation," I was given my clearest, most refreshing draft of action-antidote. I began to realize that the rest of the American viewing public longed for conflict and war and action in their entertainment, with boys my age constantly raving about the latest 'splosion-fest that evoked the word "awesome."
Meanwhile, over on "Star Trek: The Next Generation," the universe had already graduated, moved into the stars, and gave up on action altogether. Oh sure, Commander Riker (Jonathan Frakes) was handy with a phaser, Worf (Michael Dorn) could murder you with a bat'leth, and the USS Enterprise-D needed to employ some sneaky battlefield tactics to outgun the Borg (or any number of other opponents), but one always got the sense that weapons and fights were a last-ditch tactic, a formality that must be seen through before an understanding could be reached. War was to be avoided at all costs.
What's more, there were classical references! Whenever Picard quoted Shakespeare, my heart would sing. By the time I turned 13 (when NextGen had just finished its fourth season), I too was getting into Shakespeare and Picard emerged as a teacher, a fictional professor that you didn't want to disappoint. I finally realized that the nerdy sci-fi technicalities of "Star Trek," along with its classical obsessions, workplace propriety, devotion to diplomacy, multicultural mindsets, and ability to brainstorm open-minded solutions to complex problems ... these were all aspirational states. Scoop in a few ethical dilemmas — racism, euthanasia, gender politics — and "Trek" gave me everything.
Star Trek obsession is healthy, actually
Like with the original series, the peacefulness of "Next Generation" could easily have been a product of its budget; without the money to stage massive phaser battles, fights and scrapes rarely rose above the skirmish level. This, by necessity, required the show to de-emphasize violence. The makers of "NextGen" also couldn't afford to visit alien worlds regularly, forcing them to shoot on the same six or seven sets week after week.
The limitations, however, allowed Trekkies to enjoy our time on board the Enterprise. "Star Trek" is, after all, a workplace drama above anything else, and we loved seeing the characters do their jobs on an day-to-day basis. We lived with the Enterprise crew long enough that we started to get a sense of how the ship worked. That, in turn, led directly into fantasies of living in "Star Trek," knowing we could operate the machinery if asked. It also didn't seem so terrible to live in a world that was devoted to science, peace, and diplomacy.
[...]
When J.J. Abrams' 2009 "Star Trek" reboot film came out, the franchise was altered to be one of the usual action flicks that "Trek" previously eschewed. It appealed to a mass audience. Conversations began as to what constituted "real Trek," leading directly into additional conversations about gatekeeping, fandom, and franchise evolution. Is "Star Trek" for nerds, or can it appeal to — for lack of a better term — jocks?
Conversations between Trekkies in the 1990s were impassioned, but rarely caustic (at least in my experience). In 2009, however, notions of fan toxicity were more openly acknowledged among pop obsessives, and people became angrier about their obsessions. All of a sudden, I was an "old school" Trekkie.
I was 31 and okay being "old school." After all, decades had passed since "Next Generation," a series that responded to Ronald Reagan and flourished during the 1990s. Why shouldn't it adjust again? I didn't like the franchise's actioned-up response to 9/11, but I was still happy to have debates as to what "Star Trek" meant and what modern action films communicated.
"Trek" taught me to negotiate ... about "Trek."
What Star Trek means today
I am on record with my feelings about the Paramount+ era of "Star Trek," and I have frequently been rather critical. I want to go on record, however, that my criticisms are not based in misplaced nostalgia, prejudicial hate against new "Star Trek," nor a gradually closing mind (an unfortunate affliction that can sometimes strike people rounding middle age). Indeed, I have liked a great deal of the "Star Trek" shows that have debuted since 2017. I think "Star Trek: Lower Decks" perfectly balances humor and irreverence with notable "Star Trek" themes of growth and maturity. "Lower Decks" is about lower-ranking officers who have the crappiest jobs on a Starfleet vessel, and struggle to grow up when they have a twentysomething's instincts toward laziness and bad decision-making. "Star Trek" is about adults, and "Lower Decks" sees people becoming adults.
Likewise, "Star Trek: Strange New Worlds" returns to an episodic structure, allowing for miniature dramas and handily-packaged morality plays to be presented more cleanly than the broad arcs of "Discovery" or "Picard." I only wince at "Star Trek" when it violates its own principles or lazily falls into action-based stories that (perhaps unwittingly) glorify combat, war, and aggression. And make no mistake, these kinds of stories were always part of the franchise; they didn't start in 2017.
I love "Star Trek" deeply because of its radical, aggressive optimism. It envisions a world, and a form of entertainment, that downplays conflict. Drama and power can come from elsewhere. The future, "Trek" always declared, was going to be populated by nerds, miracle tech, and egalitarianism. And what's so funny about peace, love, and understanding?
War was our awkward adolescence, "Trek" said, and our adulthood is in the stars."
Witney Seibold (SlashFilm)
Link:
https://www.slashfilm.com/1582617/star-trek-changed-my-life-forever-reigns-as-greatest-sci-fi-franchise-of-all-time/

So, in May 2023, my friend (Em f23) and I (f28) had a conversation that started off friendly. Just chit-chat and funny anecdotes from the day. She brought up a situation with her coworker she enjoyed. It involved tourettes and one of her coworkers' specific tics.
I made a comment that I genuinely didn't think much of at the time. It was just some trivia I knew of and thought was interesting. Specifically that people with tourettes can 'catch' or involuntarily copy tics from other people with tourettes. It's something I learned from watching content made by people with tourettes. She made a comment like, "Maybe it's not like that, in this specific situation with my coworker."
Here's where I should have realised she was not interested in my trivia. What I definitely didn't realise was that it in fact made her mad, but I kept pushing anyways because I felt I was correct, that the coworker had picked up the tic from a well know streamer because it was literally identical. Em then stopped answering, after a couple hours of silence I asked her if she was actually mad about what I said and she responded with "Its fucking fine." Cue her not talking to me at all for 3 days. On the third day, she said we needed to have a sit-down conversation about boundaries because she "is having big feelings." her words, not mine.
I was so confused about what would have triggered her wanting to talk about boundaries when the conversation we had was a mild disagreement at worst. I would understand if I said something offensive, but I literally just said a fact and my opinion on her coworker, I didn't try to force her to agree, and there's proof of the streamer with that specific tic so it wasn't like I was lying to be able to one up her or something? I don't know, this whole part of the situation is incredibly confusing to me because she never talked about why that conversation triggered her to give me the silent treatment in the first place or how it led her to wanting to talk about boundaries. In the end, the boundaries she talked about much much later had nothing to do with this conversation even though it seemed to be what caused her to want boundaries. Idk, I'm still very confused about what actually caused her to want to have the discussion after the three days of silence and a minor disagreement.
At this point, still May 2023, I was in severe pain, but I did not know it was cancer yet. I was barely making it through each day with how much I was in pain. The tumor is in my leg, growing out of the top portion of my tibia in a way that has made the tibial platue hollow, or essentially a whisper thin shell of bone filled with slime, sorry but that's the best way to describe it. At any moment, my surgeon told me this later, I could have broken that thin bone and had a collapsed knee joint. I say this so you you know when I talk about pain here, I'm talking excruciating levels of pain.
So walking specifically and everything else was extremely painful, and that was taking a lot of energy and brain space. I told her I was in a ton of pain. I was exhausted and barely scraping by just to keep working while waiting for my doctors visits to hopefully figure out what was wrong. I said I would try to find a day to have "the talk," but things just kept getting worse. By the end of July I had seen four different doctors, three of which thought I was just trying to get drugs, the last one was an orthopedic doctor and she took two minutes of looking at an xray and another minute of looking at my leg to say I most likely had a tumor.
The official on paper diagnosis came in September because of the waiting time to meet with the surgeon, but we knew it was a tumor in August. I was put on essentially bed rest from august to the day I had surgery September 27th. I told Em about the tumor the day I got the MRI results which I had in mid August to prepare for the appointment with the surgeon. Her response was extremely upsetting to me.
Em: "That's a lot to deal with. The possibility of having a malignant tumor is scary and can make you really question life. When you're put into a situation like that, it forces you to look back on your life and reevaluate. You find out what you really want out of life and what you waisted too much time dealing with. That's really tough. I'm sorry I made you feel like you couldn't talk to me about your pain. Being more supportive of each other was something I wanted to talk about. Hopefully, you have a sweet and easy recovery."
That response hurt, it felt like she was saying I had a lot to regret in life and like I didn't have much time left to live to fix my regrets. But I thanked her for the empathy she tried to give and moved on. After that she never checked in on me, never asked how I was or what the plan of treatment was. My surgery was scheduled for the end of Spetember, the day after her birthday. I wished her a happy birthday. Then I let her know after the surgery that everything went well and that I was going to be in the hopsital for a few days. I was loopy on strong pain meds so i also told her that my nurse drew me a cute doodle on my white board, she said ".That's great! Hopefully you heal fast so you can go on a date with her. 😉" which was totally out of the blue. I havent dated anyone in the time Ive know or been friends with Em. Im asexual, and an extreme introvert, dating is not really my thing and she knows this. So that comment was very weird to me. After that she never even texted to check in on me or tried to visit me in the 5 days I stayed in the hospital after the surgery. Keep in mind, we are supposedly best friends.
I almost considered our friendship over by then, but I reached out to her when I was pretty much back on my feet to see what was going on and asked her what the conversation about boundaries was about. I apologized for being too chicken shit to ask about it earlier because I don't do well emotionally with getting criticism even when it's valid and I know I need to hear it. On top of that I was (and still am) dealing with fucking cancer. Not an excuse, it is an explanation though. So I apologized.
Her responses here, copy and pasted from our messages:
Em:
"First off I want so say that it's very respectable that you are willing to admit what you did wrong. Thank you for the apology.
Secondly, I don't know if the the conversation is still worth having. I'd be lying if I said I was devastated that we dropped off and didn't communicate for months. To be brutally honest, my life has drastically improved in our time apart. I'm so much more effective and positive. I'm very proud of how far I've come.
That's not to say I believed that you were the soul cause of all of my misfortune. In fact one of the boundaries I wanted to set was actual planned dates instead of spontaneous ones. Because I realized that I was using you like a form of procrastination. I couldn't do the things I needed to do because I chose to hang out with you instead. With my main distraction gone I've been able to thoroughly work through my shit, mental and physical.
When we last hung out I remembered feeling dark and heavy afterwards because it was nothing special. It was just a normal outing for us. I remember feeling angry that what we should have talked about wasn't addressed. Annoyed that it seemed like nothing had changed and that I had not changed. And scared that opening up communication could lead to me falling back into the pit again.
I don't know if we should have the original talk because so much has changed for both of us. We both equally walked over our own thresholds of hell. What I had to say months ago, I believe was true then, but I don't think it will be true now. I think it's quite possible for us to start anew and correct and develop as we go. But I think it would be just as easy to admit our friendship was a great experience. We were there when we needed each other. But it might be time to go our separate ways.
I will say, if we collectively choose to merge back together. I WON'T let it be the same. I don't want you to tell me every tiny dark secret. But I do want you to tell me that you want to stop at game stop and ask me to take you somewhere. Without fear of gas. I want you to tell me if it pisses you off that I take you to only crystal shops or that I talk about spiritually. Because I want to improve. I have no intention of continuing a relationship that doesn't inspire growth or bring me positivity."
So she stopped talking to me, because she had no self-control. She abandoned me during the worst medical crisis of my fucking life, because she doesn't know how to manage her time or her motivation. She punished me, for her problems. To be very specific the spontaneous hanging out was nearly 100% on her. I would ask to hang out rarely, because I never had the chance to because she would be asking to see me multiple times a week.
I'm not a social person, so other than work I don't have much going on and she was my best friend. I wasn't going to say no if I didn't have any other plans. She never brought up that she was procrastinating anything by hanging out with me. Never a peep. Never a hint. Nothing. I had no idea any of that was going on. If I did know I would have been 150,000% there to support her by asking how her goals were going, how her chores were going. Hell I would have helped her do chores as our hang out if she had asked. I did help her with some stuff. Painting her head board, rearranging and cleaning her room, working on crafts when she needed motivation to finish a piece for a friend, being a study buddy when she needed to focus on her mental health books, things like that.
Also in what world is learning to be accountable for your own actions and vacuuming regularly the same as going through cancer? I don't like comparing pain or life struggles usually, but this was a crossed line for me. For her to say her dealing with procrastination was an "equal threshold of hell" as my bone eating tumor and excruciating pain and the fear of it spreading to other parts of my body, it infuriates me still to think about that.
So I am now hurt and angry as hell, that she stopped talking to me over seemingly nothing that I did. I had no idea what was going on with the tourettes coworker conversation that ended in "its fucking fine" from her and then her next message was about her needing to set boundaries. And then she says her life is better without me in it.
Friendship effectively over. Or it should have been.
Here's where I'm a bit of an asshole.
I took her back. I said we could try again. That we both needed to improve but that we could do it better this time. At the time I genuinely believed it. For a couple weeks.
Then the more I thought about laying in that hospital bed, alone, wishing I had someone to distract me from the pain and fear, the more I started to realise her reasons for cutting contact was bullshit. Her wanting to have this big talk about boundaries and the boundaries she wanted were literally nothing I could do they were all her issues with her own decisions and there's was nothing I could change about myself to fix the problem she was putting 50/50 on my shoulders. Her saying her life was better without me when that whole time I was crying over missing her and trying to figure out what I did wrong where I fucked up, what I could do or say to fix it. It all just added up too much and so I sent her one last message.
"I've been doing a lot of thinking and going through my emotions and I think I'm going to step back from whatever this friendship has turned into. I'll be honest I feel betrayed that you didn't even try to support me going through cancer. I understand things were rocky when I got my diagnosis, however if our friendship was important to you on any level I can't understand why you didn't even text me to see how I was doing for months at a time when you knew I was going through one of, if not the most, difficult medical diagnosis humans can get. I felt completely abandoned, especially since the reason we even stopped talking and hanging out was because of your own procrastination issues which I had nothing to do with. If you had even just told me that you needed to get things done before we could hang out I would have supported you unconditionally. Instead you gave a vague "we need to talk about boundaries and being more supportive of each other." And then never supported me in the darkest time of my life so far. It's taken me a while to get to the root of why I feel the way I do, but I don't think I can just let this go like I wanted to. I loved being your friend and it always felt like you valued my friendship too, until you were cutting me off because of your poor time management. I know that will sound harsh, I'm sorry, but it's true. I have my own issues that hurt you, I know that and I really am sorry. I am sorry I could never reciprocate financially, I'm sorry you were the one always picking me up and driving. I'm sorry that I never gave you the birthday or Christmas gifts you wanted. Thank you for all the amazing times. Goodbye."
To clarify the gift thing, I have been very poor for a long time. I am neurodivergent and I struggle to hold down a job. But I hand made her gifts, or cooked for her. The last thing I made for her was a crochet mandala blanket, please look up Radiance Mandala Blanket to see how much effort I went to, she picked the colors and I made her a lap blanket version for christmas 2022. It took her less than a month to complain that she wished she could have picked the colors. SHE DID. I told her to pick a pallet of colors specifically for her blanket and did my best to match the colors she picked with yarn I already owned. It wasn't perfect but I got it as close as I could. I don't like to make a big deal out of things I do for people because giving to the ones I love is literally the easiest thing in the world for me. But to have her act like I didnt try to make it as perfect for her as I could hurt so much.
Anyways, back to me telling her I was done. Her reply back pissed me off, maybe because I was already angry. It felt so patronizing and dismissive. But that might just be because of all the emotions I was already feeling at the time I read it.
Em: "Your feelings are valid. I'm sorry I made you feel abandoned in the hardest time. I wish you the best of luck on your way through life. Fall in love, have your farm, raise your kids, craft wonderful creations, enjoy the many YouTube videos to come, and don't forget to live your best self. I'll take this harsh lesson and apply it to friendships in the future. Live long and prosper, my friend, and have many pleasant wanderings."
Harsh lesson my ass. If it was harsh for anyone it was harsh for me to learn my best friend gave absolutely no shits about me and couldnt be bothered to try and support me through this medical crisis. We haven't spoken since. I have her blocked on everything. So, aita for cutting off Em? Even though I'm angry, I'm conflicted because I still love her, she was my best friend for 6 years.

Saturday 18 May 2024
Today in Philosophy of History
Further Elaborations on the Coming Coeval Age
My essay “The Coming Coeval Age” has appeared in Isonomia Quarterly for summer 2024. Last year I contributed an essay to the initial number of the journal. As with my recent paper in the Journal of Big History, “A Complexity Ladder for Big History,” this most recent essay isn’t narrowly about philosophy of history, but there are many philosophy of history themes in it.
The journal’s interest in the theme of isonomia was my point of departure for considering the institutional structure of civilization at the largest conceivable scales. What is isonomia? There is a passage in Book III of Herodotus known as the constitutional debate in which three speakers argue for the best form of government, with these three being monarchy, oligarchy, and democracy. Here is the first of three speakers in Herodotus advocating for isonomia:

“Otanes urged that they should resign the government into the hands of the whole body of the Persians, and his words were as follows: ‘To me it seems best that no single one of us should henceforth be ruler, for that is neither pleasant nor profitable. Ye saw the insolent temper of Cambyses, to what lengths it went, and ye have had experience also of the insolence of the Magian: and how should the rule of one alone be a well-ordered thing, seeing that the monarch may do what he desires without rendering any account of his acts? Even the best of all men, if he were placed in this disposition, would be caused by it to change from his wonted disposition: for insolence is engendered in him by the good things which he possesses, and envy is implanted in man from the beginning; and having these two things, he has all vice: for he does many deeds of reckless wrong, partly moved by insolence proceeding from satiety, and partly by envy. And yet a despot at least ought to have been free from envy, seeing that he has all manner of good things. He is however naturally in just the opposite temper towards his subjects; for he grudges to the nobles that they should survive and live, but delights in the basest of citizens, and he is more ready than any other man to receive calumnies. Then of all things he is the most inconsistent; for if you express admiration of him moderately, he is offended that no very great court is paid to him, whereas if you pay court to him extravagantly, he is offended with you for being a flatterer. And the most important matter of all is that which I am about to say:—he disturbs the customs handed down from our fathers, he is a ravisher of women, and he puts men to death without trial. On the other hand the rule of many has first a name attaching to it which is the fairest of all names, that is to say “Equality”; next, the multitude does none of those things which the monarch does: offices of state are exercised by lot, and the magistrates are compelled to render account of their action: and finally all matters of deliberation are referred to the public assembly. I therefore give as my opinion that we let monarchy go and increase the power of the multitude; for in the many is contained everything’.”

The three forms of government—monarchical, oligarchical, and democratic—are a perennial theme of Greek political thought that continues to echo through the history of Western civilization. Book III of Aristotle’s Politics goes into this in some detail.
After sending my essay off to Isonomia Quarterly I realized that one of the fundamental ambiguities about the idea of isonomia—and I would have included a footnote on this if I had thought of it sooner—is the ambiguity implicit in speaking in terms of the same law. What is it that is “the same” when we speak of the same law? “The same law” could mean that every particular law would apply to every particular person, or “the same law” could mean that the totality of the law, that is, the whole body of law, applies to the totality of the population. A body of law might involve different laws that apply differently to different persons, so that the second of the two senses does not entail the first of the two senses. If you read my essay you’ll find that I argue that the Greeks understood isonomia in the latter sense, so I won’t repeat that argument or the sources I cite for it here. But the fact that we might interpret a fundamental political idea in different ways poses the question of how these fundamental ideas outlined in antiquity apply to us today, if they do apply, and how they ought to apply now and in the future.
How will these traditional ideas be interpreted in future iterations of human society that might differ quite considerably from the world that we inhabit? How are we to understand isonomia within the context of a spacefaring civilization? For that matter, how are we to understand any classical Greek political theory in the context of future changes to society? For Westerners, this is our heritage, and how this tradition adapts or is adapted to changed conditions will give shape to the ongoing tradition of Western civilization.
In my essay I suggest that, on Earth to date, the expansion of political regimes has constituted what I call synchronic isonomia, when societies are distributed synchronically, that is to say, when they interact in the present across geographical distances. In a specifically legal context, this means the iteration of a body of law across a region of space. The possibility of what Frank White calls Large-Scale Space Migration would initially constitute synchronic expansion on a scale greater than that possible on Earth, but, if continued, it would eventually cross a threshold of diachronic isonomia, that is to say, when societies are distributed diachronically over time. In a specifically legal context, again, this means the iteration of a body of law, the same law, over a period of time. The strange, seemingly paradoxical aspect of this way of thinking is that the human scale of time could be distributed over a much larger cosmological scale of time while retaining its character as distinctively human history. I will try to explain how this could come about, but first I want to point out a peculiarity of terrestrial history that we haven’t seen as a peculiarity.
We are familiar with the idea that we see the universe form a peculiar point of view because we see it from the surface of a planet. Our planetary perspective has been the focus of the Copernican revolution, which has taught us that our apparently centrality in the universe is an artifact of our limited and parochial perspective. The Copernican revolution taught us to transcend our planetary perspective and to see the universe from a non-terrestrial perspective, but there is another aspect of the Copernican revolution that we haven’t yet explored, and that is seeing history from a non-terrestrial perspective. Part of this non-terrestrial perspective is simply to understand that, just as we are not in the center of space, we are also not in the center of time. But there’s more to it than this.
Einstein’s theory of relativity has made it possible for us to see time in a new way, and this can change the way we see history. In many of my episodes I have talked about the need to address the disconnect between philosophies of time and philosophies of history. History is constructed out of time, so a radical reconceptualization of time suggests a radical reconceptualization of history. The theory of relativity is such a radical reconceptualization of time, but many of the influences of relativity and gravity upon time are usually not noticed on a terrestrial scale, and all human history to date has occurred on terrestrial scale.
We can see the effects of relativity when we look out into the cosmos and use instruments to observe cosmological distances over which relatively is relevant, and to observe bodies so dense that they change the structure of spacetime. To date, our technologies have allowed us to measure the relativity of time under the influence of acceleration and gravitation, but we may, at some point in our history, develop technologies that allow us to interact with the universe at a scale at which relativity will change our history. When this eventuality comes to pass, we will eventually be forced to notice things about our history that hadn’t previously been problematic.
Our history to date has been the simplest possible history because it has all transpired on Earth. Earth is our sole inertial frame of reference for all historical events. There are relativistic effects within this inertial frame of reference, but they can only be detected by instruments of extreme precision because the influence of relativity lies below the threshold of human perception. For example, every planet drags its spacetime around with it as it rotates, which is known as frame-dragging. And even the relatively crude instruments of the nineteenth century could detect the perihelion precession of Mercury, which is an observable relativistic perturbation of the orbit of Mercury. This was first observed and noted to diverge from Newtonian predictions in 1859. These relativistic effects are, however, well below the threshold of impacting human history.
Technologies could change this. Relativistic space travel would be such a technology. This has been made famous by the so-called “twins paradox.” The twins paradox is invoked with greatest effect by the use of individuals to illustrate the difference between two clocks in different inertial frames of reference—usually a set of twins. This was called a paradox because it was initially thought to be impossible. We also saw this use of individuals to demonstrate the poignancy of time dilation in the film Interstellar. Here it is a father and daughter who are separated, with the father experiencing an accelerated inertial frame of reference, so that he returns, still a young man, to find his daughter dying as an old woman. This is great for drama, but this isn’t how any relativistic space settlement effort is going to play out, unless someone purposefully arranges something like this as a stunt.
Let us consider a simple example of what is more likely to occur. Suppose a settlement on another world established by several thousands of individuals, maybe tens or hundreds of thousands, like a small city, who travel to another planetary system, tens or hundreds or thousands of light years from Earth. The passengers on the starship in their accelerated inertial framework will experience time dilation, and they will preserve the cultural milieu of Earth has it was upon their launch. When they establish their settlement, there will be two human histories that bifurcate at the point in time when the interstellar settlement initiative was inaugurated.
However, the larger population on Earth will continue to drive cultural evolution at a far faster rate than in the settlement, while, in the settlement, human beings will be subjected to radically different selection pressures than prevailed on Earth, and they will also be a small community likely to retain the cultural milieu they possessed when they left Earth. We would then have two human histories, offset in time by the discontinuity of the relativistic travel time from Earth to the location of the settlement. For example, if the Earth and the settlement are a hundred light years apart, there would be a temporal discontinuity of a century. Life would go on at Earth, and a century later things would be different, but a century later the settlement would just be founded on the basis of Earth’s culture of a century before. This is a kind of historical complexity that we do not have today, but which could happen in the future.
Now imagine not one settlement, but a hundred or a thousand such settlements, each representing a temporal discontinuity from Earth’s history. A hundred settlements of ten thousand persons each would be an effort involving only a million persons, which is a very small proportion of the total human population; Earth wouldn’t even notice the absence of a million persons. Further, imagine travel among these settlements by relativistic spacecraft, and then the history of those who travel between settlements will be even more complex. In this context, depending upon the location of settlements relative to each other, and the date at which the settlement initiative was undertaken, an individual could effectively time travel into the past by traveling outward from Earth to a settlement that preserves the historical milieu at Earth at the time of its departure. You could not return to Earth without finding yourself accelerated into the future, but you could travel further outward to a settlement established from earlier in Earth’s history.
We get a similar, if slower result, if we substitute sub-relativistic spacecraft in conjunction with artificially induced torpor or hibernation—space arks, if you will. A slow boat to the stars would likewise preserve the culture of Earth from the time of its departure, with settlers being roused and resuming their lives once they reached the end of their journey, effectively cut off from a return to their familiar terrestrial milieu, but they would be able to visit other historical peer milieux if they take another slow boat further out into the cosmos.
The kind of distributed temporality that I am describing would achieve its greatest extent, and its greatest historical complexity, in the case of interstellar expansion. However, something similar could be realized on Earth at a smaller scale. Imagine a large scale hibernation project on Earth, such that about 10,000 persons are involved, enough so that there could be a rotating crew of a dozen or so that stays awake to tend the rest to make sure this continues to operate as intended. At some appointed time in the future, the whole community could be brought out of their hibernation and they would bring with them the culture of Earth from their date when they entered into hibernation, now displaced into the future. This would make it possible for temporally distributed communities to appear on Earth, without travel to other worlds or the use of relativistic technology. There are several science fiction stories with something like this as their approximate premise.
Whether through relativistic travel or human hibernation, historical communities could be preserved from all eras into some indefinite future, and in that indefinite future, these distinct historical communities would be synchronically present. This is what I call coevalism, when all ages of history are equally accessible. The idea of coevalism occurred to me many years ago, and not in connection with relativistic travel; I was thinking about the increasing fidelity of recording technologies. Written language is the most rudimentary form of recording technology, and is allows us the most rudimentary form of time travel, by being able to share the thoughts of those long dead. Since the industrial revolution, technologies have become much more sophisticated, with photographs, film, and sound recordings, with always-increasing fidelity to the original.
The rapid growth of computer technology and telecommunications in recent decades has made us aware that, if this arc of technological development continues, we will have nearly-perfect fidelity recordings. But in addition to recordings, we could generate states-of-affairs that never existed in fact, as in fantasy and science fiction, or we could generate the milieux of the past, both with a degree of fidelity equal to that of the present. Computers are already sufficiently sophisticated to generate simple films, and the reconstruction of past milieux can be done without computers as well.
In the original Westworld film on 1973, a past milieu was re-created using robots. Robotics hasn’t yet achieved this level of realism, but we could do this today with human actors, and we may yet do so someday with robots. In fact, we do this in a limited way. Theme parks re-create fantasy worlds populated with actors who make fantasy characters come to life. So coevalism can be realized at smaller scales than sparefaring civilizations, but it would be in a spacefaring civilizations with relativistic space travel in which the possibilities of coevalism would come to their fullest expression, and in which history would achieve its greatest complexity.
History is already extraordinarily complex, but I said earlier than our terrestrial history is the simplest history possible given the spacetime structure of the universe. It is when we begin distributing our civilization in cosmological time that historical complexity will cease to be a single linear continuum. The possibilities of spacefaring histories will be both facilitated and limited by our technology. These possibilities will also be facilitated and limited by the actual spacetime structure of the universe, which is a function of the distribution of matter in the universe. Just as terrestrial history has been shaped by oceans, mountain ranges, and rivers, cosmological history is shaped by stars, gravitation, and expansion, and human history that takes place within this cosmological context will be shaped by these forces. The point I want to make is that, while human history is complex, we are not necessarily limited by the complexity of the single inertial frame of reference of our homeworld.
When multiple inertial frames of reference are available to us, and travel between then is possible, the possible structures of history will dramatically expand, and with these possibilities human experience will dramatically expand, and I hope you can see how this can give a whole new meaning to the idea of speculative philosophy of history. In the conventional distinction between analytical philosophy of history and substantive philosophy of history, analytical philosophy of history is, according to Danto, “…philosophy applied to the special conceptual problems which arise out of the practice of history,” while substantive philosophy of history is a philosophical account of the historical process itself. This same distinction has also been called the distinction between critical and speculative philosophy of history by William Dray, and the distinction between formal and material philosophy of history by Maurice Mandelbaum. Here I emphasize speculative philosophy of history as that which reflects uon the actual historical process.
In addition to the speculative philosophy of history that considers the historical process, we can also imagine a speculative philosophy of history that concerns itself with the implications of speculative states-of-affairs upon history yet to come—historical processes not yet realized, but which may be realized someday. Many of the speculative states-of-affairs I can imagine involve human exploration and expansion into the cosmos. The speculative states-of-affairs we might encounter in the wider universe could involve scientific discoveries not yet made and technologies not yet constructed, the histories of life on other worlds and the histories of alien civilizations, as well as the histories that we will create for ourselves. It’s a big universe, and we might discover any number of unlikely or unprecedented existents.
In my episode on a complexity ladder for big history I argued that there may be distinctive emergents from historical knowledge, that is to say, the quantitative growth of historical knowledge may pass a threshold to become a qualitative change in historical understanding. What kind of emergents could these be? For example, an increase in the knowledge of our own history can change our understanding of ourselves. We are seeing this with the use of the genetic record to reconstruct the sequence by which human beings distributed themselves across Earth. In this way, epistemic emergents reshape our past and our understanding of ourselves.
In addition to these emergents from knowledge of our past, there may yet come emergents that arise from a temporally distributed civilization and the advent of coevalism. A temporally distributed civilization could also give rise to emergents in historical knowledge. The dawning realization of epistemic emergents yet to come in the future will shape our conception of what we can become (in contradistinction to increased knowledge of the past shaping what we are), reshaping our future, and we will need these epistemic emergents from a history of a greater order of complexity so as to understand the more complex world coming into being, and which our descendants will inhabit. Without these epistemic emergents we would not be able to understand the more complex world arising out of these novel technologies and the world they will bring into being. The future of philosophy of history has never been brighter, as we see that it will come to grappled with ever-larger and more complex problems.

Video Presentation

Youtube: https://youtu.be/fvmCoRrBiEs
Instagram: https://www.instagram.com/p/C7IUqNAtSgQ/
Odysee: https://odysee.com/@Geopolicraticus:7/the-coming-coeval-age:d

Podcast Edition

Spotify: https://spotifyanchor-web.app.link/e/xkVzIKAcIJb
Amazon: https://music.amazon.com/podcasts/a31b8276-53cd-4723-b6ad-a39c8faa4572/episodes/de1bbc0c-a72f-452b-a20d-40ccd56889e0/today-in-philosophy-of-history-the-coming-coeval-age
Iheartradio: https://www.iheart.com/podcast/269-today-in-philosophy-of-his-146507578/episode/the-coming-coeval-age-177527570/
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TL;DR: I grew to hate how I look as a result of getting into mewing. I feel like we, as a species, were forced into an unnatural lifestyle that caused our bodies to mutate into an unhealthy ugly mess, and now, because of Mike Mew's work, we have to feel ashamed of it.
I have a lot of things to say, and even though I understand that not all people will read everything, I feel the need to pour my thoughts out.
I am 22 years old, and unfortunately, it so happened that I learned about mewing only a few months ago. Before Mike Mew and his work gained significant popularity among Gen-Zers after the release of his “Ultimate Mewing Guide” on YouTube, I was not even aware this practice existed, which makes me regret many life decisions I made up until this point.
It’s been about a month since I started mewing and I fully believe that tongue posture and craniofacial structure have a direct correlation. When I listen to Mews’ lectures, it feels like puzzle pieces falling into place. Their theories are so logical and spot-on that you begin to question how it is even possible for orthodontics to exist for centuries, or even thousands of years, without dentists realizing that problematic teeth are not a genetic trait. How come these people still treat malocclusion in children using braces? Moreover, mewing improves breathing and can potentially prevent migraines, as those often happen as a result of palatal shrinkage.
But aside from talking about the incredible health benefits of mewing, there is no doubt Mike Mew also places great emphasis on how oral posture affects the attractiveness of one’s face. When you listen to him, it sounds like he is driven to solve the problem of prevailing “ugliness” in the modern population. The amount of work he puts into analyzing the ideal facial structure is astounding. He shares a lot of valuable information on what a person must do to achieve a better-looking face. But my question is, did the problem of ugliness exist in the first place? Do people actually see down-swung faces as unattractive? By providing the instructions on how to improve one’s appearance from the get-go his work automatically assumes that this is the case, but is it really?
While I agree with Mike on most of his theories, whenever I hear things like “A face of a mouth-breather”, it makes me feel nothing but pain, and the reason for that is mewing works most effectively for reshaping the bones in adolescents and young adults, and according to the man himself, after 25 years of age, it is practically impossible to make any significant changes by utilizing proper oral posture.
So, do women really only find men who have a chiseled jawline and pronounced cheekbones attractive? I know I am only one example, but before learning about mewing, I never identified the facial features of a mouth breather as flawed, or even identified them at all, for that matter. I considered a smaller jaw as much of an individual trait as the shape of one’s nose or eyebrows. Yes, looking back on it now, it is an incorrect judgment, as most of the time a weak jawline is a result of an incorrect oral posture and a sedentary, relatively unhealthy lifestyle, but this is beside the point. I distinctly remember having a few crushes on guys in the past who would be considered to have a weak jawline. It’s just to show you how diverse women’s tastes really are.
So why must broad jaws matter, if I was and am genuinely attracted to guys who don’t possess them? Why must it matter, if nowadays, we no longer require large masseter muscles to chew on raw meat for our survival? Why must a slight down-swinging of the maxilla be seen as an unfavorable trait if it did not get so far that it impacts one’s health? Why should the purely aesthetic aspect of all of this matter?
In my opinion, mewing and orthotropics is a wonderful field of study that should be used to spread awareness about the small jaw epidemic and dental malpractices that genuinely ruin people’s faces. It is great for preventing malformities in future generations as well as treating adults who have problematic craniofacial structures that impact their health. But unfortunately, most people, when they hear the word “mewing”, picture a magic exercise that will make them look like sexy Squidward.
I see it very clearly, mewing has become a tool that enables insecurities to grow spread, and fester.
As I stated before, prior to watching videos on orthotropics on YouTube, I was completely unaware of the fact that forward development is deemed as aesthetic perfection. And now, I often subconsciously analyze the facial structure of random people I see in public when I never did in the past. Worst of all, I started seeing my own face as putridly ugly, when in the past, I considered myself to be not very attractive, but at least not looking worse than an average person. And recently, I realized this might be something that is happening not only to me but, probably, to many people interested in orthotropics.
So, do we really care about beauty standards, or is this idea being actively pushed on us by the looks-maxing mentality? To me, personally, it looks like Mike’s focus on looks in relation to mewing not only does not help to solve the problem, but instead, it is actively creating it. Or at least, it makes it severely worse, because, even if there were people like me, who did not care about perfect jawlines before, then from now on, their numbers are going to be dropping in the near future as mewing gets more and more attention.
“You aren’t ugly, you have bad habits», Well, does pushing with all the forces of your tongue on your maxilla in hopes of getting the face of a model sound like a good habit to you? Or performing inter-oral pulling or b0ne-smashing? And also, rating and judging other people’s faces, and suggesting to undergo plastic surgeries in case they are too old for mewing, so “it’s over for them”. Are these the good habits people are talking about?
And if we do follow the logic of “Mouth-breather face = bad habits”, what will the reasons for the malformation of one’s face be? What are the things that ugly no-good modern-day Quazimodos did, that are now being used as a valid excuse for others to judge them for their physical flaws? First of all, according to Mike Mew, breastfeeding plays a huge role in the development of natural proper oral posture. (Only 34.5% of women breast for the first 6 months as of the years 2000-2008 according to this article https://www.cdc.gov/mmwpreview/mmwrhtml/mm6205a1.htm#:~:text=Among%20infants%20born%20in%202000,16.0%25%20breastfed%20for%2012%20months.)) Second, human jaws require a consistent and considerable amount of work for them to achieve good development. (Modern diet is progressively becoming softer, and more processed). Third, the human body requires a lot of physical movement, running, and walking to maintain optimal and healthy back posture, which subsequently affects the structure of the skull. (I don’t know the statistics, but nowadays, most likely most of us can’t survive without sitting at a computer for 6+ hours a day). Next, the humans are bcoming more allergic as the time goes on, which makes many acquire mouth-breathing habit during cildhood (the kid with hamster allergies case demonstrates this very well). And finally, a quick google search reveals that about 45% of children have to wear braces to fix their crooked teeth, at the age when they don't yet have full rights to consent to procedures like this.
So, do all these things look like bad habits that one can easily and consciously fix? Adding a bit of exercise to one's life can do some good, that's a nice habit! But what about all the other stuff.... What if you are approaching the age when your bones don't grow anymore?
To get to the point, I don’t understand why people should be ashamed of their appearance when the modern lifestyle is literally doing everything to prevent the healthy growth and physical development of children. Cavemen did have beautifully wide dental arches as a result of chewing on raw meat, running barefoot, and hunting wild animals, but did they also have to spend 12 years of their adolescent life sitting at a school desk, studying, doing homework, and trying to get good grades? Maybe they also produced some impressive pieces of art, music writing, etc.? Then why should we be ashamed of the fact that we did not manage to keep our bodies at peak physical performance, while also studying, or god forbid, having an extracurricular interest that also involves a lot of sit-down work and is time-consuming?
I, myself, wasn’t ever a mouth-breather! I just had an absolutely awful back posture all throughout my life because I decided to dedicate my life to producing electronic music from the young age of about 13 years, which requires an endless amount of hours sitting at the computer. And now I get to be called ugly and lazy for it. I never even played video games in my life, ever! I don’t drink and I don’t smoke, and I’m not overweight, and yet I have to hate myself and how I look?? Just because of my passion?
It feels like we were forced into this unnatural, for our species, lifestyle that causes our bodies to mutate into an unhealthy mess and yet we still have to carry the guilt and shame of its consequences.
It makes me feel awful looking at how quickly the image representing “The face of a mouth breather” vs “The face of a nose-breather” is spreading, thanks to Mike Mew. The way it labels people based on their appearance is almost comparable to a racist caricature. It seeps into young adults' minds and makes them put people into categories, even if they never thought of this stuff before.
I’m not suggesting to ditch mewing as a whole and to continue living as uneducated, unhealthy modern apes. I’m asking people to stop cultivating an environment where we focus on negatively labeling people with unfavorable facial features that they get as a result of, mostly, circumstances beyond their control and that do not carry any health risks. Mewing may bring health benefits in the form of sleep apnea prevention, but it also changes the mindset and I don't think this is a good change.