Facebook should do something about resellers and business hiding behind private accounts, these scammers sell things then they delete their listing so it doesn't look like they are resellers or a computer tech or whatever business.. For example I would never in a million years buy a laptop from a computer technician, because some of them shove what ever they have into a laptop and they're known to be scammers who refurbish faulty laptops. Facebook shouldn't allow deleting listing, or at least the listing should disappear after a month or so.. I bought a used laptop from someone who had one listing, thought he was some random guy who wants to sell his laptop, it tuned out to be some scummy computer technician with no store or address to his name.. I drove 3-4 hours thinking it was a good deal, it turned out to be: he upgraded the ram by himself, the charger isn't the original charger and alot of scratches on lid (which weren't that big of a deal for me), the laptop wasn't bought from my country at all too, and highly suspect that he changed the battery too cause it says it has 100% battery health and 350 battery cycle which makes no sense.. right? I thought he was an engineer who wanted to sell his laptop because when i looked up his number, his name was something IBM, and thought he was and IBM engineer, So I trusted him.. He was a Russian or Ukrainian immigrant or whatever eastern european country, so there was a bit of language barrier, I asked if he was an engineer(cause of his contact name) or if he had upgraded his ram and he simply smiled and nodded for both of the questions.. although the laptop is working fine but I can't open it to check The inside because of the screws.. Facebook shouldn't allow deleting a listing. Denigrate people simply sell the item then they delete it so they don't look like resellers.. I should've known man.. I looked up his name everyday in marketplace because I suspected it, and yesterday I saw him publishing another 2 laptops.. Funny thing I'm pursuing a BSc in engineering and wanted to take his opinion about the courses and stuff but he didn't know what to answer and I assumed it's the language

I’m applying to grad schools this next cycle. My goal is to get into an ivy law program. All of my advisors, be it personal or academic, have told me I have the stats for it I just need to explain that I worked my ass off to get here.
Some context: I grew up an abusive home, with generational addiction and poverty. I started college when I was sixteen and essentially ran away from my parents when I was 17, I have no financial support from them whatsoever. I have been working full time while in undergrad to pay for housing, food, ect. It was incredibly difficult but I’m coming into my senior year now with a t. Rowe price fellowship, 4.0, 175 LSAT, honors, a soon to be published thesis ect.
I know what you are thinking: that’s a great story they will love that. The only issue I’m coming to is I don’t know how to tell this story without just listening every hardship I’ve gone through. I don’t know how to spin it in a positive way. Every time I try to write my essay it ends up being a depressing ass sob story. Does anyone know where to find examples of good essays about hardship? How to talk about sensitive subjects like abuse, poverty, addiction without making the reader uncomfortable; without weighing it down with gratuitous details?

I had a wonderful childhood. I couldn't have asked for a better one. My parents, brother, family, ... so much love in my life.
As I got older, I started to become exposed to the harsh realities of life. The people closest to me and the ones I loved the most started to get sick and pass away. I lost my dog. Life wasnt the same. And later, was diagnosed with Crohns which had a massive impact on my life and self confidence. I felt like a lab rat.. so many tests, doctor visits, medicine, diets, needles, ... eventually extensive surgery.
Luckily, after years of torture, I made it out ok. I started to build back my confidence, and was optimistic about the future. Before I knew it, I met the love of my life. I felt so extremely lucky to have you in my life. It felt like a dream. I felt that after all that pain and loss, I had finally had something good happen to me.
As time we on, we became best friends. You confessed your love to me, said I was different than all the rest, and you saw a future with me. You expressed how special I was to you. I felt the same way.
We met eachothers families, who became so close with eachother. I truly loved your family, they felt like home. My family loved you so much... my parents loved you like a daughter, and I knew you loved them too. We had everyone's support and love. We were the golden couple. We grew and experiences so much together. Bought our first house, saw the world, new jobs, school, ... Everyone was so proud of us, and we were proud of eachother.
Somewhere along the way, you started seeking outside the relationship for attention. I knew you were very social, so at first, I was happy to see you making friends. I knew you had a difficult childhood and past, and didn't have many good friends, so I was very supportive and encouraged you to do things with your friends.
We were inseparable. Always going things together, planning trips, going on adventures. Everything was easy. We enjoyed eachothers company so much. We made eachother laugh, feel loved, and safe. We were so comfortable and open, goofy with eachother, and always so intimate.
We shared a lot of the same hobbies: plants/garden, camping, trails, video games, movies, travel, outdoors, relaxing at home, ... it didn't seem to matter what we were doing, we were happy together.
I loved making you smile and laugh. I loved seeing you happy doing what you loved, or eating a meal I'd prepare for you.
I always wanted you to have the best. Since you were in school, I provided for you. Food, toys, restaurants, trips, ... whatever you wanted. I wanted to give you the world. It felt so good to make you happy.
You would tease me and hint towards wanting to get engaged. After 3 years, it happened. We were so happy, and you were so excited and happy to share the big news. We started planning our wedding, moved into a bigger house, new jobs, everything felt good.
I never expected to love someone so much. This young woman brought so much love, happiness, and adventure into my life. She completed changed everything. Everything was so easy.. effortless.. felt right.
When we moved into your dream home, things became more stressful. The house needed a lot of work, as well as the property. Regardless, we were willing and eager to tackle projects together and were excited to make things our own.
As time went on, and school/work seemed to become more stressful for you, I was left finishing a lot of our projects and maintaining them by myself. I also stepped up and started trying to take on more of the chores and responsibilities so that you could focus on school/work and still have time to relax. I was happy to help give you some relief.
After a few months, your brother asked to be our roommate for a time. I was hesitant, but you encouraged me that it would be a good thing. He would pay and help around the house. At first, it was nice. However, as time we on, it became more and more stressful.
The stress of doing everything and having a roommate that didn't mesh well with us overwhelmed me. I knew it was temporary, so I endured it.
One day, you came home from your new job and expressed what a good day you had.. that you had the chance to work with a different doctor, and that he was very fun and nice. I was so happy to hear it, since I knew you hadn't been having good days and people had been difficult. I was glad you seemed to have a mentor.
You started to have more good days than bad, working with this person more and more. You started talking to me about them more, sharing things you learned and talked with him about. As time went on, I started to feel a bit jealous. You had been spending more time with this person than me... your shifts were long, and I hadn't been seeing you as much. You started even talking to our parents about this person.
I started to notice you texting him while we were at home together. I'd ask, and you'd happily share whatever it was you guys were talking about. One evening, you were texting this doctor late at night. I approached you about this, and expressed how it was making me feel. I felt that it had started to become too much, and wasn't appropriate. I didn't like the idea of this older married man communicating with my young fiance so much. I expressed that I was happy that you had a friend at work, but felt that it was becoming too personal and inappropriate. You tried to reassure me that you were just friends, and that he was old and married, you would never be attracted to him. I stood firm and expressed that I would like for you to only communicate while at work, or for work related matters. You agreed and assured me it was nothing.
As time went on, I noticed you would sometimes hide your phone, turn it away, flip it upside down, or turn it off as I walked by. At first, I thought it was just me being paranoid. But as time went on, it started to mess with my head... otherwise, everything was good, so I told myself it was nothing. You started to enjoy that type of work and decided to join his practice. I was happy you were able to make up your mind and find something you enjoyed. Time went on. At some point, you needed an invasive procedure done... and you requested that doctor complete it. I didn't love the idea, but you preferred to have someone do it that you trusted. After that, the doctor seemed to be a thing of the past.
As the wedding date approached, the excitement increased. We had everything planned out and we were so excited for our big day. I saw how happy you were throughout the whole process. I couldn't believe our big day was right around the corner.
Our wedding was like a dream. Everything came together so nicely. We had the best night of our lives. I loved seeing you so happy with our friends and family there to celebrate with us. We went on a wonderful honeymoon and I felt so loved and appreciated.
Once we returned home, our roommate left, and stress started to decrease dramatically in the house. I was so relieved. You finished school, graduated, and I threw you a big surprise party to celebrate. I had always put together parties for all your special occasions, and I knew you really appreciated that. After so many nights helping you study, it felt wonderful to see you walk across that stage and finally finish.
You shortly after moved to a different hospital, and seemed to really like your new job and everyone there. Life was so good...
The house and our list of responsibilities and all the maintenance was still a lot, but I felt we were quickly starting to knock things off our list.
One week, you started working a lot... I hardly saw you that week. We'd always text and check in, saying we loved eachother, missed eachother, and looked forward to seeing eachother. When the weekend finally arrived, you had mentioned your best friend invited you to join her for girl time. I realized you hadn't seen her much lately and encouraged it.
That weekend, my grandmother had been struggling. I felt alone in our big house and had wished you were there. We checked in on eachother while you were gone. I was expecting you to return one evening, so I had dinner prepared. I was hurt when you didn't arrive and decided to stay another night with your friend.
When I saw you the next morning, I was feeling pretty down. I was already sad about my grandmother, but also felt like an after thought that week. You were so happy to see me, which was nice. We had a nice evening, spent time together, .. you never stopped telling me you loved me.
The next day after work, I got home, and you seemed so cold and distant. You seemed bothered by something. I checked in, asked if you needed anything, then went about my day. It seemed like you wanted space. I checked in every few hours, and you were busy doing something on your laptop.
I prepared dinner and started watching TV. I encouraged you to take a break, eat, and relax some before bed. You joined me on the couch, but was quiet and explained that you had some work to finish.
As it got late, I went up to bed. You explained you'd be up a little longer while you finished your work. As the hours went by, I thought it was so odd that you weren't in bed yet. I knew you had to get up early... sleep was always such a priority. I got up to check on you and to get some water. You were still on your laptop.. I noticed you were looking at rooms to something. I encouraged you to get some sleep. You joined me, looking exhausted.
We cuddled, said we loved eachother, then fell asleep. The next morning, I finished getting ready for work while you slept. As I was getting ready to leave, I sae your laptop. I decided to check and see what you were looking at... another air bnb for a trip? I was curious. We shared the laptop, so I didn't feel like I was invading her privacy.
I opened the laptop and saw apartments. I was so confused. I checker her email.. apartments. I noticed she had Facebook messenger up with recent messages. I checked... my world turned upside down. Those seconds felt like eternity as my heart sounded and my stomach sank. I read a message to a friend saying she wanted a divorce, never loved me, felt like a stranger in her house, dreaded coming home to me, ... that she loved a doctor.. he's married, but his wife is a lesbian. That was easily the worst moment of my life. I panicked and didn't know what to do... I was in shock. After a few minutes, I decided to address this with you.
I quietly walked up the stairs, sat on the edge of the bed, and calmly woke you up. You were sleepy, asking why I woke up.. you still had about 30m before work. I apologized for waking you.. As I looked at you silently, I started to cry. I quietly said "I know...". "I saw the messages". She looked back at me in shock.. eyes wide in the dark. I asked if she had been having an affair. She said no.. then started to look at me as if I wad a stranger. It was a terrible feeling.
You got up to get ready for work, and said we'd talk later that evening. You left. I was standing in the driveway and felt sick. I wasn't sure if I could make it to work.. but being at the house was making me feel worse, so I left. I didn't eat anything that while day. While at work, I prepared myself for our talk.
When we both got home, you pulled up to the house and started to pack some things while I sat on the couch. When you finally joined me, you were quiet.. asked about my day, I asked about yours.. then more silence. I asked what you needed from me. You explained that you were feeling very anxious, and didn't want me to get upset. You said you were going to stay with a friend for a few days to clear your head and wanted to talk once we were both rested.
You left for almost a week while I stayed in our big empty house, taking care of our pets, and completely confused and dead inside. I hardly ate or slept. I desperately started reading and watching whatever information I could find to help explain what was happening and to prepare myself. I spent most of my time thinking, reflecting on our life. I started tonrealize how stressed I had been... and thought about all the things I should/could have done differently. I knew I treated her so well, but no one is perfect.
Looking back, I started to think about all the red flags. Love is blind. I truly loved, trusted, and cared for this person more than anyone in the world. I thought she felt the same way... I never imagined us seperating.
I started to think of that doctor she used to talk about.. and realized she probably never stopped talking to him. I started to realize that my wife had stopped opening up to me... was no longer emotional or vulnerable... her emotional? affair started to kill the emotional intimacy between us.
I was happy just to have her in my life and enjoyed just being with her... she never expressed or talked about being unhappy... if I had known, I feel certain that we could have fixed whatever was lacking. I would have met whichever needs werent being met.
Were you lonely while I was busy working hard for us? Was she bored? I would have happily planned more outings... whenever I suggested something, you expressed that you were tired or didn't show interest. I knew you enjoyed time alone, so I never felt bad doing my own thing. I figured you would tell me of you needed or felt something...
I was so confused... started to question what was real. When did this all start? Why? How? Terrible thoughts entered my mind... so many late shifts, staying the night at the hospital, leaving early to get the air bnbs ready, ...
I also realized that towards the end, you had suddenly started to listen to different music, got a nose piercing, tattoo, talked about signing up for a sport, working out, ... these were all things I knew you had wanted to do for awhile, but it was all so sudden.
Why didn't you ever communicate... I recall you expressing your concern with my stress, but nothing else. I felt that my stress was reasonable considering everything I was doing.. and knew it was temporary. I didn't ignore it though. I saw a therapist, and started making changes. Was it all too late?
When we finally spoke again, it was so nice to just see you. We sat and you were so friendly and sweet - it reassured me that everything was going to be ok. We made small talk and joked, which immediately lightened the mood. You suggested I spoke first. I expressed my feelings and how important the marriage was.. that I'd so anything to save it. I took responsibility for my side of things and expressed the changes I had made and would continue to make. When you started, you expressed that you would always cherish our time together, but we're set on divorce. That we both deserved to be truly happy. Shortly after, you left.
The days after, you started packing your things while I was at work. I was living in a big empty house, every day getting more and more empty. I was a complete mess living in hell. Her family started to reach out to me and shower me with support, apologies, and disbelief. No one could make sense of this.
After a week or so, I couldn't take it any more, so I moved to stay with my parents while we finished moving out. I attempted to stay cordile through all this. You seemed so unphased and happy... texting me and talking to me like we were still best friends.
You explained that you felt bad for saying you never loved me... that you did, but not in the way a wife should love their husband. That it could be years, but in the future, I could count on you.
As time went on, and the pain increased, I was more distant. You texted more and more. Finally, I suggested that we limit communication unless she was interested in working on our marriage.
As the days went by, you grew colder and irritated.. I started to feel like the bad guy. I know you started to feel the weight of your decisons, and starred to project onto me. Making me the bad guy made you feel better. I attempted to end things on a good note... being helpful throughout the move out process, but you were so cold. It hurt so much... 5 wonderful years tossed aside like it never mattered.
I havent talked to you in weeks... I miss my best friend, my love, your family, our pets, and the wonderful life we built. I'm left trying to pickup the pieces. I feel so lost, confused, broken, ...
The tremendous amount of support I've gotten from both sides has helped a lot. I'm seeing a therapist, reading a lot, eating more, working out, and focusing on my self. The days are getting better, but I still have days where I am a mess.
I havent been sleeping well... always tired. Waking up several times, terrible nightmares and thoughts of you being with another man... I still have believe you would be capable of all this.. of hurting me so much.
I have urges to reach out to you... wanting to fix this, that there must be a misunderstanding... there are so many things I'd like to say. I got complacent and comfortable during our time together. I stopped doing the little things as often as I used to... I never meant to hurt you, make you feel lonely, unloved, unappreciated, ... whatever it is you felt. It's difficult for me to accept that my sweet innocent wife was capable of this... surely there was a reason?? I was just so caught up in my list of things... I was working so hard for our future.
I feel like my wife was manipulated by this man... why does an older doctor (20 years older) have a lesbian wife? He doesn't love her like she seems to think... he is using her. I feel sorry for her... I know there is no future there.
I've done a lot of reading on Attachment Styles, Limerence, love addiction, and other things that come as a result of childhood trauma. I feel like a lot of this has to do with her trauma... but also her selfishness and emotional immaturity. There is nothing I can do. I just pray she figures things out on her own, finds longlasting happiness, and puts an end to this cycle.
I would love it if we were able to reconnect in the future... I still deeply love and care for her. I don't want our story to end... none of this feels right. My gut is screaming that this is all wrong. I just know we both need to work on ourselves for the time being.
One day I had it all, the next, it crashed down before my eyes. Meeting you was the best thing to happen to me... you leaving was the worst. You rushed out of my life so quickly... I wish things were different.

I had a wonderful childhood. I couldn't have asked for a better one. My parents, brother, family, ... so much love in my life.
As I got older, I started to become exposed to the harsh realities of life. The people closest to me and the ones I loved the most started to get sick and pass away. I lost my dog. Life wasnt the same. And later, was diagnosed with Crohns which had a massive impact on my life and self confidence. I felt like a lab rat.. so many tests, doctor visits, medicine, diets, needles, ... eventually extensive surgery.
Luckily, after years of torture, I made it out ok. I started to build back my confidence, and was optimistic about the future. Before I knew it, I met the love of my life. I felt so extremely lucky to have you in my life. It felt like a dream. I felt that after all that pain and loss, I had finally had something good happen to me.
As time we on, we became best friends. You confessed your love to me, said I was different than all the rest, and you saw a future with me. You expressed how special I was to you. I felt the same way.
We met eachothers families, who became so close with eachother. I truly loved your family, they felt like home. My family loved you so much... my parents loved you like a daughter, and I knew you loved them too. We had everyone's support and love. We were the golden couple. We grew and experiences so much together. Bought our first house, saw the world, new jobs, school, ... Everyone was so proud of us, and we were proud of eachother.
Somewhere along the way, you started seeking outside the relationship for attention. I knew you were very social, so at first, I was happy to see you making friends. I knew you had a difficult childhood and past, and didn't have many good friends, so I was very supportive and encouraged you to do things with your friends.
We were inseparable. Always going things together, planning trips, going on adventures. Everything was easy. We enjoyed eachothers company so much. We made eachother laugh, feel loved, and safe. We were so comfortable and open, goofy with eachother, and always so intimate.
We shared a lot of the same hobbies: plants/garden, camping, trails, video games, movies, travel, outdoors, relaxing at home, ... it didn't seem to matter what we were doing, we were happy together.
I loved making you smile and laugh. I loved seeing you happy doing what you loved, or eating a meal I'd prepare for you.
I always wanted you to have the best. Since you were in school, I provided for you. Food, toys, restaurants, trips, ... whatever you wanted. I wanted to give you the world. It felt so good to make you happy.
You would tease me and hint towards wanting to get engaged. After 3 years, it happened. We were so happy, and you were so excited and happy to share the big news. We started planning our wedding, moved into a bigger house, new jobs, everything felt good.
I never expected to love someone so much. This young woman brought so much love, happiness, and adventure into my life. She completed changed everything. Everything was so easy.. effortless.. felt right.
When we moved into your dream home, things became more stressful. The house needed a lot of work, as well as the property. Regardless, we were willing and eager to tackle projects together and were excited to make things our own.
As time went on, and school/work seemed to become more stressful for you, I was left finishing a lot of our projects and maintaining them by myself. I also stepped up and started trying to take on more of the chores and responsibilities so that you could focus on school/work and still have time to relax. I was happy to help give you some relief.
After a few months, your brother asked to be our roommate for a time. I was hesitant, but you encouraged me that it would be a good thing. He would pay and help around the house. At first, it was nice. However, as time we on, it became more and more stressful.
The stress of doing everything and having a roommate that didn't mesh well with us overwhelmed me. I knew it was temporary, so I endured it.
One day, you came home from your new job and expressed what a good day you had.. that you had the chance to work with a different doctor, and that he was very fun and nice. I was so happy to hear it, since I knew you hadn't been having good days and people had been difficult. I was glad you seemed to have a mentor.
You started to have more good days than bad, working with this person more and more. You started talking to me about them more, sharing things you learned and talked with him about. As time went on, I started to feel a bit jealous. You had been spending more time with this person than me... your shifts were long, and I hadn't been seeing you as much. You started even talking to our parents about this person.
I started to notice you texting him while we were at home together. I'd ask, and you'd happily share whatever it was you guys were talking about. One evening, you were texting this doctor late at night. I approached you about this, and expressed how it was making me feel. I felt that it had started to become too much, and wasn't appropriate. I didn't like the idea of this older married man communicating with my young fiance so much. I expressed that I was happy that you had a friend at work, but felt that it was becoming too personal and inappropriate. You tried to reassure me that you were just friends, and that he was old and married, you would never be attracted to him. I stood firm and expressed that I would like for you to only communicate while at work, or for work related matters. You agreed and assured me it was nothing.
As time went on, I noticed you would sometimes hide your phone, turn it away, flip it upside down, or turn it off as I walked by. At first, I thought it was just me being paranoid. But as time went on, it started to mess with my head... otherwise, everything was good, so I told myself it was nothing. You started to enjoy that type of work and decided to join his practice. I was happy you were able to make up your mind and find something you enjoyed. Time went on. At some point, you needed an invasive procedure done... and you requested that doctor complete it. I didn't love the idea, but you preferred to have someone do it that you trusted. After that, the doctor seemed to be a thing of the past.
As the wedding date approached, the excitement increased. We had everything planned out and we were so excited for our big day. I saw how happy you were throughout the whole process. I couldn't believe our big day was right around the corner.
Our wedding was like a dream. Everything came together so nicely. We had the best night of our lives. I loved seeing you so happy with our friends and family there to celebrate with us. We went on a wonderful honeymoon and I felt so loved and appreciated.
Once we returned home, our roommate left, and stress started to decrease dramatically in the house. I was so relieved. You finished school, graduated, and I threw you a big surprise party to celebrate. I had always put together parties for all your special occasions, and I knew you really appreciated that. After so many nights helping you study, it felt wonderful to see you walk across that stage and finally finish.
You shortly after moved to a different hospital, and seemed to really like your new job and everyone there. Life was so good...
The house and our list of responsibilities and all the maintenance was still a lot, but I felt we were quickly starting to knock things off our list.
One week, you started working a lot... I hardly saw you that week. We'd always text and check in, saying we loved eachother, missed eachother, and looked forward to seeing eachother. When the weekend finally arrived, you had mentioned your best friend invited you to join her for girl time. I realized you hadn't seen her much lately and encouraged it.
That weekend, my grandmother had been struggling. I felt alone in our big house and had wished you were there. We checked in on eachother while you were gone. I was expecting you to return one evening, so I had dinner prepared. I was hurt when you didn't arrive and decided to stay another night with your friend.
When I saw you the next morning, I was feeling pretty down. I was already sad about my grandmother, but also felt like an after thought that week. You were so happy to see me, which was nice. We had a nice evening, spent time together, .. you never stopped telling me you loved me.
The next day after work, I got home, and you seemed so cold and distant. You seemed bothered by something. I checked in, asked if you needed anything, then went about my day. It seemed like you wanted space. I checked in every few hours, and you were busy doing something on your laptop.
I prepared dinner and started watching TV. I encouraged you to take a break, eat, and relax some before bed. You joined me on the couch, but was quiet and explained that you had some work to finish.
As it got late, I went up to bed. You explained you'd be up a little longer while you finished your work. As the hours went by, I thought it was so odd that you weren't in bed yet. I knew you had to get up early... sleep was always such a priority. I got up to check on you and to get some water. You were still on your laptop.. I noticed you were looking at rooms to something. I encouraged you to get some sleep. You joined me, looking exhausted.
We cuddled, said we loved eachother, then fell asleep. The next morning, I finished getting ready for work while you slept. As I was getting ready to leave, I sae your laptop. I decided to check and see what you were looking at... another air bnb for a trip? I was curious. We shared the laptop, so I didn't feel like I was invading her privacy.
I opened the laptop and saw apartments. I was so confused. I checker her email.. apartments. I noticed she had Facebook messenger up with recent messages. I checked... my world turned upside down. Those seconds felt like eternity as my heart sounded and my stomach sank. I read a message to a friend saying she wanted a divorce, never loved me, felt like a stranger in her house, dreaded coming home to me, ... that she loved a doctor.. he's married, but his wife is a lesbian. That was easily the worst moment of my life. I panicked and didn't know what to do... I was in shock. After a few minutes, I decided to address this with you.
I quietly walked up the stairs, sat on the edge of the bed, and calmly woke you up. You were sleepy, asking why I woke up.. you still had about 30m before work. I apologized for waking you.. As I looked at you silently, I started to cry. I quietly said "I know...". "I saw the messages". She looked back at me in shock.. eyes wide in the dark. I asked if she had been having an affair. She said no.. then started to look at me as if I wad a stranger. It was a terrible feeling.
You got up to get ready for work, and said we'd talk later that evening. You left. I was standing in the driveway and felt sick. I wasn't sure if I could make it to work.. but being at the house was making me feel worse, so I left. I didn't eat anything that while day. While at work, I prepared myself for our talk.
When we both got home, you pulled up to the house and started to pack some things while I sat on the couch. When you finally joined me, you were quiet.. asked about my day, I asked about yours.. then more silence. I asked what you needed from me. You explained that you were feeling very anxious, and didn't want me to get upset. You said you were going to stay with a friend for a few days to clear your head and wanted to talk once we were both rested.
You left for almost a week while I stayed in our big empty house, taking care of our pets, and completely confused and dead inside. I hardly ate or slept. I desperately started reading and watching whatever information I could find to help explain what was happening and to prepare myself. I spent most of my time thinking, reflecting on our life. I started tonrealize how stressed I had been... and thought about all the things I should/could have done differently. I knew I treated her so well, but no one is perfect.
Looking back, I started to think about all the red flags. Love is blind. I truly loved, trusted, and cared for this person more than anyone in the world. I thought she felt the same way... I never imagined us seperating.
I started to think of that doctor she used to talk about.. and realized she probably never stopped talking to him. I started to realize that my wife had stopped opening up to me... was no longer emotional or vulnerable... her emotional? affair started to kill the emotional intimacy between us.
I was happy just to have her in my life and enjoyed just being with her... she never expressed or talked about being unhappy... if I had known, I feel certain that we could have fixed whatever was lacking. I would have met whichever needs werent being met.
Were you lonely while I was busy working hard for us? Was she bored? I would have happily planned more outings... whenever I suggested something, you expressed that you were tired or didn't show interest. I knew you enjoyed time alone, so I never felt bad doing my own thing. I figured you would tell me of you needed or felt something...
I was so confused... started to question what was real. When did this all start? Why? How? Terrible thoughts entered my mind... so many late shifts, staying the night at the hospital, leaving early to get the air bnbs ready, ...
I also realized that towards the end, you had suddenly started to listen to different music, got a nose piercing, tattoo, talked about signing up for a sport, working out, ... these were all things I knew you had wanted to do for awhile, but it was all so sudden.
Why didn't you ever communicate... I recall you expressing your concern with my stress, but nothing else. I felt that my stress was reasonable considering everything I was doing.. and knew it was temporary. I didn't ignore it though. I saw a therapist, and started making changes. Was it all too late?
When we finally spoke again, it was so nice to just see you. We sat and you were so friendly and sweet - it reassured me that everything was going to be ok. We made small talk and joked, which immediately lightened the mood. You suggested I spoke first. I expressed my feelings and how important the marriage was.. that I'd so anything to save it. I took responsibility for my side of things and expressed the changes I had made and would continue to make. When you started, you expressed that you would always cherish our time together, but we're set on divorce. That we both deserved to be truly happy. Shortly after, you left.
The days after, you started packing your things while I was at work. I was living in a big empty house, every day getting more and more empty. I was a complete mess living in hell. Her family started to reach out to me and shower me with support, apologies, and disbelief. No one could make sense of this.
After a week or so, I couldn't take it any more, so I moved to stay with my parents while we finished moving out. I attempted to stay cordile through all this. You seemed so unphased and happy... texting me and talking to me like we were still best friends.
You explained that you felt bad for saying you never loved me... that you did, but not in the way a wife should love their husband. That it could be years, but in the future, I could count on you.
As time went on, and the pain increased, I was more distant. You texted more and more. Finally, I suggested that we limit communication unless she was interested in working on our marriage.
As the days went by, you grew colder and irritated.. I started to feel like the bad guy. I know you started to feel the weight of your decisons, and starred to project onto me. Making me the bad guy made you feel better. I attempted to end things on a good note... being helpful throughout the move out process, but you were so cold. It hurt so much... 5 wonderful years tossed aside like it never mattered.
I havent talked to you in weeks... I miss my best friend, my love, your family, our pets, and the wonderful life we built. I'm left trying to pickup the pieces. I feel so lost, confused, broken, ...
The tremendous amount of support I've gotten from both sides has helped a lot. I'm seeing a therapist, reading a lot, eating more, working out, and focusing on my self. The days are getting better, but I still have days where I am a mess.
I havent been sleeping well... always tired. Waking up several times, terrible nightmares and thoughts of you being with another man... I still have believe you would be capable of all this.. of hurting me so much.
I have urges to reach out to you... wanting to fix this, that there must be a misunderstanding... there are so many things I'd like to say. I got complacent and comfortable during our time together. I stopped doing the little things as often as I used to... I never meant to hurt you, make you feel lonely, unloved, unappreciated, ... whatever it is you felt. It's difficult for me to accept that my sweet innocent wife was capable of this... surely there was a reason?? I was just so caught up in my list of things... I was working so hard for our future.
I feel like my wife was manipulated by this man... why does an older doctor (20 years older) have a lesbian wife? He doesn't love her like she seems to think... he is using her. I feel sorry for her... I know there is no future there.
I've done a lot of reading on Attachment Styles, Limerence, love addiction, and other things that come as a result of childhood trauma. I feel like a lot of this has to do with her trauma... but also her selfishness and emotional immaturity. There is nothing I can do. I just pray she figures things out on her own, finds longlasting happiness, and puts an end to this cycle.
I would love it if we were able to reconnect in the future... I still deeply love and care for her. I don't want our story to end... none of this feels right. My gut is screaming that this is all wrong. I just know we both need to work on ourselves for the time being.
One day I had it all, the next, it crashed down before my eyes. Meeting you was the best thing to happen to me... you leaving was the worst. You rushed out of my life so quickly... I wish things were different.

I was diagnosed with ADD a few weeks ago. I’m at my second year I’m university and I struggled a lot. I’ve had depression for 6 years but I had the longest and most severe depressive episode from the start of my second year until a few weeks ago. I won’t go into the details of the root causes / rationale of my depression because ultimately it is unimportant for this post and would take too long to write. But I hated my uni course, turned up to no classes or lectures and did no work, preferring instead to smoke weed alone and avoid socialising or leaving the comfort of my room for days on end.
After a serious mental health incident, I decided I needed help and was prescribed antidepressants (sertraline). It had many strange side effects, including turning me entirely asexual, but it seemed to prevent my brain from achieving the deep thought necessary for me to ponder my depressive thoughts instead of actually fixing the root causes. I feared that my thought was being limited and it was making me more stupid, while only truly making me emotionally numb rather than happy, so I stopped.
My parents later suspected I might have ADHD, because I always procrastinate, and find it extremely hard to focus on reading and work and always take ages to do work. I’d get a days worth of work done in 3 days and then get bored and procrastinate until I had a backlog of months worth of work to catch up on. I always suspected I had ADHD but never got it checked because this didn’t really affect my grades until university.
At first I was prescribed atomoxetine which was absolutely horrible. Basically turned me into a lobotomite zombie with no personality or social skills so I quickly dropped that as well, and then I was prescribed 27mg of Xaggatin (Ritalin / methylphenidate) and it changed everything.
Suddenly all the outstanding work was the outmost priority before my exams and most my day was dedicated to vigorously studying, reading and revising. Depression is comfortable; you’re too sad to do anything so you don’t do anything but if you don’t do anything you get more sad because you’re not doing anything and it gets harder to break the cycle. Ritalin forcefully snapped me out of this cycle and provided me the utmost determination to do so. Before I was bored by my work and distracted by distractions, now I am distracted by work and bored by distractions. I had no time to wallow in my misery because now, that was no longer a productive use of my mental energy. I was too busy to be depressed.
Don’t get me wrong, there are definitely bad side effects. It’s very hard to sleep and incredibly hard to eat. Even before trying Ritalin I’ve had issues eating but now even a bite of my favourite food, I need to force it down against every instinct of my digestive system. It’s also quite hard to relax and wind down because I’m uncomfortable spending my time doing anything unproductive. When I’m Rittling, during my breaks I watch YouTube videos at 1.25x speed so I can get it over quicker and get back to working.
But the benefits far outweigh the drawbacks. My essay I submitted since my prescription was my magnum opus and my two exams I took I revised for so thoroughly and restlessly that I’m confident I did very well.
I’ve been forcefully snapped out of the comfortable cycle of depressive inertia, and instead I am going to bed every night with a glowing sense of a achievement knowing that I am living to my full potential and feeling hopeful for the future that I could achieve with this chemically induced determination.
TLDR: So yeah Ritalin is pretty wild guys would recommend

Hi everyone,
I'm planning to record a podcast with one or two other former law school admissions officers this week where we'll basically rank different admissions strategies into tiers (see the image). Currently taking suggestions for strategies to tier-rank! We'll go through any you all come up with, talk through them on a Status Check with Spivey episode and put them in tiers, then publish that final tier list along with the podcast episode.
So, please comment possible admissions strategies here! These could be things like "writing an LSAT addendum to explain that you're a bad test-taker" or "submitting a letter of recommendation from your mom" (true story), for example. We'll try to go through all of them as long as they're relatively general and not too specific.
Feel free to comment app strategies for next cycle or WL strategies for the remainder of this cycle—I'm hoping this episode will be helpful for as many of you as possible :)
Fire away!
–Anna from Spivey Consulting

In this clip CEO of Nvidia presents a country's language, culture, and intelligence as a resource they cannot afford not to exploit by feeding them into Artificial Intelligence. This immediately brings to mind Martin Heidegger's 1954 essay The Question Concerning Technology wherein modern technology is described as a framework that transforms our way of understanding things away from a stand-alone essence and into an instrumental, standing-reserve of a resource.
In this post I'll articulate why I think the Nvidia CEO is saying something monstrous and awful by suggesting that we challenge-forth language and culture. Leaning on Heidegger's understanding of Technology, I will primarily make use of a critical distinction he makes in the relationship between humans and nature, which is that of bringing-forth and challenging-forth. I will summarize some key concepts form the essay so you don't have to read it in full.
The primary distinction between bringing-forth and challenging-forth is whether the essence (or if you prefer, identity or understanding) of some thing remains as a stand-alone existence unto itself or if it is subsumed under the essence of the process that extracts a resource from it.
Bringing-Forth is likened to an old wooden bridge across the Rhine river. The bridge is revealed as a way forward, as a space and a road and an object, but not in a manner that the Rhine is now subsumed under it. The Rhine is not reduced (in our understanding) to the waters that go under the bridge, the bridge brings-forth a way across the river, but the Rhine is still, in essence, still understood as a thing unto itself, independent from any need that water run under the bridge.
By contrast, Heidegger brings up a hydroelectric dam on the Rhine.

"The hydroelectric plant is set into the current of the Rhine. It sets the Rhine to supplying its hydraulic pressure, which then sets the turbines turning. This turning sets those machines in motion whose thrust sets going the electric current for which the long-distance power station and its network of cables are set up to dispatch electricity. In the context of the interlocking processes pertaining to the orderly disposition of electrical energy, even the Rhine itself appears to be something at our command. The hydroelectric plant is not built into the Rhine River as was the old wooden bridge that joined bank with bank for hundreds of years. Rather, the river is dammed up into the power plant."

To Heidegger, it is not just the physical flow of water in the river that is dammed and disrupted, but rather our understanding of the river is dammed. We are no longer seeing it for itself but rather as something within our control, something from which we can challenge-forth to give "maximum yield at the minimum expense". The Rhine is now the smaller part to a process whose essence has overtaken the essence of any one part.
In order to enable this process to continue Heidegger says that "Everywhere everything is ordered to stand by, to be immediately on hand, indeed to stand there just so that it may be on call for a further ordering." The dam is our order to the Rhine that the gravitational energy of the cubic meters of water that it has stand by for future use, in a manner that the bridge does not order the Rhine to flow underneath it.
This quote from Ayn Rand's Fountainhead neatly encapsulates how challenging-forth encourages the framing of the world:

"He looked at the granite. To be cut, he thought, and made into walls. He looked at a tree. To be split and made into rafters. He looked at a streak of rust on the stone and thought of iron ore under the ground. To be melted and to emerge as girders against the sky. These rocks, he thought, are waiting for me; waiting for the drill, the dynamite and my voice; waiting to be split, ripped, pounded, reborn; waiting for the shape my hands will give them"

Rand is (expectedly) writing in praises of this framework, but to the view of Heidegger, this is a monstrous thing, the tree and the granite and the rocks are all robbed of an essence, an understanding of themselves as they are and transformed into something that must be ordered around to stand by for an endless process of revealing, regulating, and securing.
What then, does this have to do with the Nvidia CEO's claim? Well, quite clearly, AI has made it possible for people to issue the order of standing-reserve not just to the forces of nature, but to things inside ourselves, such as language, culture, intelligence. These things, that embody the inner lives of people, our relationships, and our histories, are challenged-forth are to be ordered.
The writer, unlike the model, brings-forth something from language, she cannot hope to control language, merely to reveal some finite thing from it in the manner that the bridge revelas away forward from the Rhine. She cannot order language to be "immediately on hand" to be endlessly revealed into something whenever desired, because her limited and phenomenological perspective makes her attempts subordinate to the size of language as an entity larger than herself. She understands language as something with an essence that she cannot wield in its totality and in that relationship the essence of language is preserved, as something greater than her desires to make writing from it, but nonetheless able to yield to her enough for her needs.
This here is what distinguishes AI from other tools that relate to language, culture and intelligence. AI finally enables us to treat the great corpuses as a standing reserve we can challenge-forth and industrialize, that we can subsume those things permanently under the endless cycle of revealing. If our language, thought and intelligence are a river, AI is the dam. The river still flows, but it is subsumed as the resource from which the dam extracts something, as the thing the dam challenges to produce.
Like Heidegger, I see a certain monstrosity in this, and it is especially awful when it invades this realms of the inner lives of people.
Heidegger argued that man was the first resource to be ordered in this manner:

"Only to the extent that man for his part is already challenged to exploit the energies of nature can this revealing that orders happen. If man is challenged, ordered, to do this, then does not man himself belong even more originally than nature within the standing-reserve? The current talk about human resources, about the supply of patients for a clinic, gives evidence of this. The forester who measures the felled timber in the woods and who to all appearances walks the forest path in the same way his grandfather did is today ordered by the industry that produces commercial woods, whether he knows it or not. He is made subordinate to the orderability of cellulose, which for its part is challenged forth by the need for paper, which is then delivered to newspapers and illustrated magazines."

But indeed, with the ability to challenge-forth culture and language and intelligence, man is made infinitely and completely subordinate to industry. And that, I think, we should never allow.

I've been having more anxiety lately and decided a couple weeks ago to ask my cards some questions about my death. I asked how old I'll be, what the experience/atmosphere will be like, etc. And what's stupid is I didn't even get scary cards. It was actually pretty positive overall and made it seem like I'll be in a good place at that time and will have had a pretty full life.
But the only thing that threw me off is that when I asked how old I'll be, one of the cards for that was 8 of Wands, which is such a "quick/fast/sudden" card it made me think of something that is coming soon. Ever since then I get even more paranoid that I'm gonna die soon. And the cards clearly don't want to answer when I ask about this again. I got The High Priestess both times I tried to ask for more info which is very "some mysteries of life are not for you to know". I also got The World a few days ago (followed by one of the high priestesses), which honestly could be anything but lowkey worried me more because one definition for The World is the end of a cycle... like, a life cycle? 😧 I recognize that there are absolutely more positive ways to view these cards and have considered that too, but it's hard to get the worst possible interpretations out of my brain.
Tarot has also been giving me a lot of advice to basically chill out. It's been super obvious in saying that I need to stop searching for problems and just calm down, everything is gonna be fine. For example I asked what to let go of and it said The Moon rx, a positive thing to hold onto is 9 of Cups. Very on the nose.
Anyway, now I'm nervous every time I think about tarot and get scared they'll say something bad. This isn't even really about tarot but moreso my mental health. I know I need to take a break from it until I can trust myself to not do this anymore.

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

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

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

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

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

This is the first time i ever posted on reddit, so you know it’s at a breaking point. Im 16 years old, i own a content agency and i make good money, more then my parents in fact. I barely watch tiktok or insta reels, i mostly dont use my phone in the mornings, i go running 2-4 times a week, i stopped playing video games, i work 1-3 hours a day and wakeup at 5 on every school day.
But still, i fail to ditch porn and fapping. I used to fap daily, sometimes 2-3 times a day and started pretty early (12).
Now im at a point where i can with confidence say, that i don’t want to fap anymore. I have a tried a lot. All porn blocker apps, all browser extensions. But i think its just my mindset thats wrong. I fap maybe 3-4 times a week, but only 1 of those is when im actually horny. I dont need porn to fap when im horny.
So the other times is literally just me wanting to watch strangers on the internet fucking each other for money, whilst i could also be making money in the time i watch them.
After i fap, the day is over: I cant focus, searching for short term gratification and i often find myself in a vicious dopamine fiending cycle right after i fapped.
I need to stop. Atleast with porn. I think fapping 1-2 times a week is reasonable (without porn) because once you are done, i can move on to doing work for example. But porn is like heroin.
Any input would be greatly appreciated :)

In the past, I did talk about why Asian women are attracted to white men. But here is a question, why not white girl married to an Asian man? Here are the reasons why in this day and age, it is time for non-Asian/white women should go after Asian man. Ladies, it is time to prove the point why you shouldn't be deny or ignore.
If you haven't noticed, in this day and age, white men would go overseas such as Thailand, Cambodia, or Vietnam just to get married or chase after an Asian woman. Not just white men, even single men who are British, Irish, or Swedish, they would turn their back on their race just to marry an Asian woman instead. Every non-Asian man have been giving up on finding singles in their hometown due to the fact that white women aren't the only ones in their department. I have travel with my boyfriend, so I have seen this quite often. But ladies, think about this. If your a white woman who has been seeing this "White man marrying an Asian woman" trend for awhile, then imagine what will happen if the scenario flips when you (as a non-Asian woman) marry an Asian man.
Another thing is we are living in this modern woke culture, where anything can happen. Don't get me wrong, I have friends who are in the LGBTQ+ community. And most of them are my bisexual friends. They also agreed on my personal perspective. Because if we don't change it now, then when? And keep this in mind. It doesn't matter who you married to, people would still hate, judge, or even criticize. So what? Who cares? As long as you have feelings towards that person, nobody can stop you, except you. Besides, even if you are bisexual or lesbian, and you are dating a same-sex person, most of the times people would give you side look rather you liked or not. That is why if I were you, I would rather let you judge me then not making a move. Because at the end of the day, it is your choice, not theirs. So ladies, you better step up the game and show that white or non-Asian men who is the boss and who runs the show here. We can also play the same game just like them. Besides, if a white man is willing to turn their back on your race, why not do the same thing, prove the point, and show who is the boss!
It is already the year of 2024, men and women should be treated equally; men and women should get pay equally; same-sex marriage for all; then why not "diversity marriage" for all. If you have lived in Philadelphia for awhile, then ask yourself this question. How many Asian man are living in Philadelphia these days? And if you think about it, if these Asian man can get marry easily, why there are so many single Asian man these days? And yes, most of the Asian man are introverted but you will never know if you actually speak to those American born Asians. Trust me, they are not afraid to speak their mind. So again, if you marry an Asian man, nobody would see this as a problem. In fact, this is why we called it "Proving The Point" to today's modern society.
According to statistics, how many marriages that a white man has failed compare to an Asian man in today's modern society? In fact, white man has something called white man privilege, so they felt that they could do whatever they want. That is why single non-Asian ladies should change the game also. One of the main reasons why Asian man lasted a very long time when it comes to the marriage because of their culture. When it comes to marrying an Asian man, they take it as like it is part of the family tradition. If you want my suggestion, I will say non-Asian woman/white woman should go after those American-born Asian man. Why? Because you would never see any cultural differences when it comes to them; they are obviously the better choice. In fact, you can easily tell if they are American-born or not. For example, look at their body language and English speaking skills. It is talking to the reflection of yourself in a daily basis. From my personal perspective, Asian man is less likely to cheat their woman, compare to the non-Asian man. And I DON'T say it because I'm an Asian woman, I say it because I have dated a few in the past. In my old scenarios why my Asian dating didn't go the way I wanted to, because I was too demanding on my Asian man, so they just had enough with me. BUT, in order to keep the relationship going strong, make sure to keep it well-balance and treat together equally. Not only that, regardless of their race or ethnicity, any man wouldn't feel comfortable of being taking advantage especially in today's modern society. I have learned my lessons in my days, so this is why Asian boyfriend is still with me to this day. So if you ever saw an Asian man who has these preferences: Don't avoid it, take your chance. You never know.
Finding singles are very difficult in today's modern society because of being overly cautious. Besides, nobody wants to make a mistake twice or scenarios that their parents went through in their good old days, right? However, if you are woman who wants to be overly cautious, make sure NOT to surpass over age 30's, because this is where any man would prefer woman in their 20's instead. Why? At least they would have a better "healthy" choice to have kids compare to woman who is around their 30s. Don't take it too personally, because throughout the history the king have ton of wives and tons of kids. However, would you as a woman have ton of kids with different husbands? It doesn't matter what time period you are in, because you will still consider a no-more-than-an average woman, if you know what I mean. Sorry, loves. Back to the point, if you ladies want to have a long-lasting relationship, it is so obvious that Asian man are probably got way better chance compare to a white man or any non-Asian man because it is according to the statistics. As I mentioned before, why there are so many non-Asian men who are in their 50s or 60s going overseas especially in Southeast Asia to find a wife. It is not personal, but it is the reality. In fact, almost every man wants to get married and have kids. For those men who DOESN'T want to have kids because they want to cheat you one day so these morons don't have to take the responsibility. But if you ever bump into an Asian man or any men in general, who says that "I want to get married and have kids" one day. That shows you that this type of "family" guy is hard to find especially in today's modern world.
Keep this in mind, don't expect too much that you will find a man who has higher income or higher standards. Because in today's modern era, women have been giving much more equal or greater opportunity than men does. They are getting paid equally or sometimes higher income than men. This is why white men doesn't seem to have any upper advantage compare back to their good old days so they went somewhere else to find love. So if that is the case, maybe it is time to flip the scenario and change the story. Like I said, if non-Asian man is willing to chase after or married to someone who is not their race, basically turning their back on your identity, then why not do the same thing.
Here is a simple question that I mentioned on my previous post, but keep this as a reminder: "Do you know that the majority of white men who dated or married to Asian women never last long compare to Asian men?" If you already knew this, that the best suggestion is go out more often. Places you can find a decent Asian man in things like Asian meetups, Asian festivals, or Asian food parks, you would eventually find someone you like there. And the best way to approach them is to ask questions like,

• "Hey, are you from this area? You look so familiar."
• "Do you know where or when the event starts?"
• "Do you know what are the best drink or food you will recommend?"
• "Are you from around here?"

If none of these works, try to stand or get close to them. if they are interested, they will approach you. Trust me, I have seen this sort of stuff in different situations. Or, if the guy you are interested is sitting and chillin', you could just sit next or behind them and to see if they are willing to talk to you or not. Again, if you ladies are smart enough, you can think of a question easily depending on the scenarios. And ladies, I have travel alot in East and Southeast Asia, so I will tell you that it is about time to make a change in today's modern society. If not, then when.
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I recently watched a video where the uploader mentioned Trails in the Sky as being a great game with a terrible name, and it got me thinking about how Xseed did indeed drop the ball with that title (albeit for probably different reasons than that uploader). It also made me think of other titles in the series, and how it's been surprisingly inconsistent with whether or not the English titles actually work well. So, here's my attempt at analyzing each one so far, up to Daybreak.
Sora no Kiseki/Trails in the Sky - At first glance, this might seem straightforward. After all, 空 means sky, right? Well, not in this case. One thing many English-speaking fans may not be aware of is that that same character is used for what Xseed localized as the element of space, and anyone who's finished SC knows that the Aureole is the sept-terrion for that very element. With this knowledge, it's easy to infer that the title is referring the element, not to the sky, so the title is a mistranslation, presumably due to no one at Xseed knowing much about SC and not realizing all the foreshadowing for it in FC, thus opting for a direct translation either based on assumptions or simply because it was the easiest choice. They fortunately wouldn't make the same mistake for the next part of the series they localized, but more on that in a moment.
Zero no Kiseki & Ao no Kiseki/Trails from Zero & Trails to Azure - In contrast to FC, this should've been easy. 'Zero' does, of course, carry the same meaning in English that it does in Japanese, and Ao no Kiseki uses the English word 'azure' for the final dungeon, so these should've been the simplest titles to get right. Yet Xseed still messed it up with the 'from' in the English title they decided on for Zero when registering a URL for the game, and NISA messed up by keeping it for their localization. Now, you may be asking, how is this a mistake, zero means nothing, so you have to go from zero, right? However, that line of reasoning falls apart as soon as you realize that both titles refer to the same thing. I admittedly haven't played either one in English, so I don't know what dialogue changes Geofront or NISA may have made, but in the Japanese dialogue at least, this is even emphasized with both how KeA is referred to and the name of the project centered around her. In short, this is a mistake made for the same reason as 'Trails in the Sky': assumptions made due to a lack of foresight on Xseed's part.
Sen no Kiseki/Trails of Cold Steel - Unlike the previous titles, this requires some explanation from outside the games themselves. When asked about the Japanese title, Kondo answered that it referred to imagery of 'the flash of a sword as it's drawn from its sheathe', which is likely derived from a Japanese idiom likening that imagery to a sudden change in circumstances. While that meaning is appropriate for this part of the series, it's also not one that translates easily for a title. Furthermore, one site - Siliconera - had been reporting on the game using a direct translation of the title, 'Trails in the Flash', and was regularly mocked for it, so Xseed going for something similar may have been a bad look for the series. Instead, they opted to change the title, allegedly based on info from Kondo himself, claiming that Falcom were originally planning on having 'steel' in the title, and it just so happened that the normal battle theme for the first of these games, The Glint of Cold Steel, had a fitting title in it. And given what Kondo said about the Japanese title's meaning, it even has a direct link to that meaning. Thus, Trails of Cold Steel. It's hardly a perfect option, but it is unquestionably a step up from before.
Hajimari no Kiseki/Trails into Reverie - Not only is the Japanese title as indirect as the previous four games, it's even more abstract due to it being for the game's intended status as a transition to the next arc in the same vein that 3rd was between Liberl and Crossbell, making the meaning even harder to get across in English than the idiom behind Sen no Kiseki's meaning. As such, it's not hard to understand why NISA opted for the much simpler Trails into Reverie, but I do think it's disappointing nonetheless, even if nowhere near as egregious as Xseed's worst examples.
Kuro no Kiseki/Trails Through Daybreak - To someone with a basic understanding of Japanese, this seems like an obviously bad translation. 'Kuro' means 'dark' or 'black', so this should be one of the worst titles yet, right? However, as loathe as I am to praise a company that included an incel meme in their first localization for the series, if you understand the actual meaning behind the 黎 in the title, it's actually the best so far. According to Kondo, the kanji comes from the word 黎明, which is used for dawn, which daybreak can be a synonym for. He also elaborated that the title is meant to reflect this being the start of the series' second half, and it can thus be considered the 'daybreak' for the series after the 'twilight' of the previous arc. With this in mind, Trails Through Daybreak is a perfectly fitting title.

Hi.
I have been my partner for over 5 years now. It is a generally good and decent relationship, but we are both struggling somewhat recently and I don't know if it has to do with the relationship, or general life circumstances & if it is something I need to work out on my own, or if it something that should be worked on in the relationship.
The good sides: mutal respect, similar sense of humor, lack of conflict, similar values, agreement on wider goals, ease of communication about everyday things and ease of living together. We rarely argue about how to do things etc.
The side that does not work for me: his level of engagement in my own life. I just don't know if in a relationship you are supposed to be involved in your partners life, apart from the parts that you share.
We are *very* separate when it comes to that. Initially, it had its positive sides, because in my previous relationships I felt overwhelmed and intruded upon, and my husband never does that. But he also does not have any input into my life.
Whenever I am struggling with something, such as making a choice about my future, he listens, but does not contribute in any way, be it opinion etc. He mostly agrees with me, or does not know what to say.
It can have its positive sides, for example when I am sure I want to do something, he will support me in it.
But it also has a negative side, as in when I am I am struggling with something, like an insecurity or low self-esteem or something like that, he will also reflect it back to me, and sort of agree with it - and not build me up/ or counter me with a different view.
He also struggles with engagement generally with people - for example, when I am having a conversation with friends, they respond to what I am saying with a story of their own, or a question, or a remark. He rarely does it - he prefers to talk in a way that one person says what have to say about themselves, or their experience, and then the other person talks about something about themselves.
I find it quite an isolating experience, tbh. I miss bouncing ideas of each other. We do that, to an extent- with jokes and fun things, but not with any sort of depth.
About 70% of the time the relationship is fine. We care about each other, have fun sometimes etc. But the missing part, the engagement, and the depth is progressively getting me down. I do wonder if my expectations are simply too high?

I am SO fascinated and baffled by the narcissistic personality.
Like it's not a black and white, "they're a narcissist because they never do things for others" no, its much more complex than that. A narcissistic family member of yours might be SUPER keen to help those outside of the family, or do things that even though they require initial effort, because it adds as testimony to their self image. For example, they fail to meet their childrens emotional needs, because there is no social payoff for that, yet they fuss over their childrens appearance because it directly 'reflects' on them as a parent. (its a visual cue on how well they are doing as a parent, and others are likely to compliment them for it, whereas emotional stability has no "look" so its not a worthy investment for the narcissist.
So I just found it super interesting of all the nuances a narcissistic personality brings. What are some of yours that you've noticed?

Now that we have Super and Z in the game, I would love if they also had full franchise characters, as in versions of the characters without the brackets at the end (z) (super) etc, and instead it’s just “Goku” or whatever. And they have to cycle through every single form of the character.
For example “Goku”; Kaioken, Super Saiyan; Ssj2; ssj3; (maybe ssj4); super saiyan god; super saiyan blue; ultra instinct sign; mastered ultra instinct.
I think it would be very gimmicky, but would be fun as hell imo. I main’ed frieza in bt3 just because I love how many transformations he got. So being able to cycle through all of a characters transformations from both series would be awesome.