I am so tired of women objectifying modern men and they don't even have an iota of respect for us.
Yes, I am a strong independent man who believes in equal rights but why should I split the bill on dates or make the first move at all.
Yes, my father supported my mother when they were struggling, he used to cook at home and do household chores and built a life for themselves. But I want a girl in her 20s who earns the same as my mother who is in her 50s. But I don't know how to cook at all, best I can do is Maggie and partayy...slayyyy.
Also, where are all the good women who used to write letters even in wars. Women these days don't know chivalry AT ALL.
And what do you mean that driving a vehicle is a necessary life skill nowadays and I can't depend on women to chauffeur me around while I can't even read a map. I love traveling in an auto with my friends but my date HAS got to pick and drop me home.I have standards you know.And how dare you suggest that men are bad drivers, you misandrist.
And I am not an object for women to win over. Even though I go to clubs and use dating apps, where I display zero personality and expect women to woo (objectify) me. Yes they buy me drinks, pay my bills, are expected to be interesting , adventurous and spontaneous before I decide to sleep with them and bringing only my body to the table...but that doesn't mean I am an object ffs.
Mere kapde nahi, tumhari soch choti hai.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I broke. Just like that. I broke.

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

I'm planning on applying to several MBA programs this fall, targeting McCombs, Haas, Stanford, Anderson, and Fuqua. The trouble is my UG GPA, I went to a mid tier state school and achieved only a 2.6 for a BS in Supply Chain. This mainly stems from indecision on a major combined with depression and dealing with the pandemic. Since graduating I've worked for 3 years, with one job change and two promotions at a large public company (FAANG) and one smaller but still high growth startup.
After taking the GMAT this spring I scored a 720, and am taking it again in August shooting for a 750+. I've scored that several times on mocks and have studied significantly more since my last official exam so I think that should be achievable. I also have several good letters of rec and am confident on my ability to write high quality essays.
In order to boost my chances, I'm planning on taking about 5-6 finance, calc, and econ classes at a local community college. I've heard that can be a good way to help demonstrate your ability to succeed in an academic environment to admissions. Has anyone else done the same with a similar profile and if so how has it worked out for you/do you have any suggestions? Should I lower my expectations and target more T50?

Hello,
I am writing to ask for help/ tips how to deal with ongoing narcissistic stalking/ abuse/ public humiliation.
After years of abuse and violence, I went no contact with my N father, who happens to also work in law (he is a judge). I fled the country, and had 12 wonderful years of no contact. Recently, I decided to come back to my home country and start fresh in a different city.
Sadly, he somehow found out where I live (although I was very careful) and showed up at my door. I said I wanted no contact with him and ran away. Afterwards, I went to the police and filled for a restraining order. Unfortunately, and because he works as a judge, he wrote his colegue he was heartbroken and just wanted to "check on me", and absolutely nothing was done to protect me from him... He keeps sending me letters in bright colors (such as red) telling me BS about missing me and some other narcissistic exhibition of his talent has a poet.
The letters don't bother me as much as the fear of him coming back, which I am convinced will happen again. When I was younger he loved to make a scene at my school in front of all my teachers and other students. He would shout, humiliate and even hit me in front of everyone. The same happened at college, so much so, that many of my friends/ colleagues stopped talking to me out of fear of his craziness.
I don't know what to do. He is about to retire and have a lot of free time. Not to mention, he is very likely to decompensate once he stops working. I am afraid he will show up on my door again, or at my work. I am afraid he will try to hurt me or even m*rder me. He has nobody because he is so antisocial, everybody turned his back on him.
Any ideas of how can I protect myself from this monster? I don't want to run away again and put all my life and dreams at pause again.

Hello,
I am writing to ask for help/ tips how to deal with ongoing narcissistic stalking/ abuse/ public humiliation.
After years of abuse and violence, I went no contact with my N father, who happens to also work in law (he is a judge). I fled the country, and had 12 wonderful years of no contact. Recently, I decided to come back to my home country and start fresh in a different city.
Sadly, he somehow found out where I live (although I was very careful) and showed up at my door. I said I wanted no contact with him and ran away. Afterwards, I went to the police and filled for a restraining order. Unfortunately, and because he works as a judge, he wrote his colegue he was heartbroken and just wanted to "check on me", and absolutely nothing was done to protect me from him... He keeps sending me letters in bright colors (such as red) telling me BS about missing me and some other narcissistic exhibition of his talent has a poet.
The letters don't bother me as much as the fear of him coming back, which I am convinced will happen again. When I was younger he loved to make a scene at my school in front of all my teachers and other students. He would shout, humiliate and even hit me in front of everyone. The same happened at college, so much so, that many of my friends/ colleagues stopped talking to me out of fear of his craziness.
I don't know what to do. He is about to retire and have a lot of free time. Not to mention, he is very likely to decompensate once he stops working. I am afraid he will show up on my door again, or at my work. I am afraid he will try to hurt me or even m*rder me. He has nobody because he is so antisocial, everybody turned his back on him.
Any ideas of how can I protect myself from this monster? I don't want to run away again and put all my life and dreams at pause again.

Please customize the placeholder information such as [Your Name], [Your Address], etc., with your actual details before sending this letter.
A .gov link on how to reach your congressperson is FOUND HERE: https://www.house.gov/representatives/find-your-representative#:~:text=If%20you%20know%20who%20your,the%20U.S.%20House%20switchboard%20operator
LET THEM KNOW YOU WANT THE CAT! TEMPLATE LETTER / Posted by Butcher of Wallstreet.
United States Congress Washington, D.C. 20515
Dear Members of Congress,
As retail investors, we are writing to express our strong support for the implementation and robust utilization of the Consolidated Audit Trail (CAT).
We believe that the CAT is an essential tool for the Securities and Exchange Commission (SEC) to effectively monitor and regulate market activities, and it is crucial for maintaining the integrity of the financial markets.
The CAT, designed to create a comprehensive database of all equity and options trades in the U.S. markets, will provide the SEC with unprecedented transparency and insight into market behaviors.
This level of transparency is vital for detecting and prosecuting illicit activities such as naked short selling and other forms of market manipulation that undermine investor confidence and market fairness.
Naked short selling, where traders sell shares they do not own and have not borrowed, is a particularly egregious form of market manipulation. It can create artificial supply pressure on stocks, driving prices down unjustly and harming legitimate investors.
The ability to track and audit these activities through the CAT is indispensable for identifying and taking legal action against those who engage in such practices.
We, the retail investors, demand that this information be submitted to the SEC promptly and comprehensively. It is imperative that the SEC has all the necessary tools and data to investigate and hold accountable those who exploit the market for their gain at the expense of the investing public. The CAT will empower the SEC to perform its regulatory duties more effectively and ensure a fairer, more transparent market.
In light of the above, we urge you to support initiatives that enhance the SEC's capabilities through the full implementation and utilization of the CAT. This will not only protect retail investors but also uphold the integrity of the U.S. financial markets.
Thank you for your attention to this critical matter. We look forward to your support in ensuring that the SEC has the resources it needs to enforce market regulations and protect all investors.
These are the representatives who oppose the CAT system and most of them have previously voted AGAINST the Short Selling Transparency Act, and Market Fairness Acts.
WE DEMAND FAIR MARKETS, FREE OF MANIPULATION AND FRAUD.
WE WILL REMEMBER THOSE THAT VOTE AGAINST MARKET FAIRNESS COME VOTING SEASON SUCH AS BUT NOT LIMITED TO;
The Honorable Barry Loudermilk The Honorable French Hill The Honorable Bill Huizenga The Honorable Ann Wagner The Honorable Daniel Meuser The Honorable Young Kim The Honorable Zachary Nunn The Honorable Keith Self The Honorable Ralph Norman The Honorable Michael Lawler The Honorable Mike Flood The Honorable Scott Fitzgerald The Honorable Pete Sessions The Honorable Alexander Mooney
X usernames: @RepLoudermilk
@RepFrenchHill
@RepHuizenga
@RepAnnWagner
@RepMeuser
@RepYoungKim
@ZachNunn
@RepKeithSelf
@RepRalphNorman
@RepMikeLawler
@USRepMikeFlood
@RepFitzgerald
@PeteSessions
@RepAlexMooney
Sincerely,
[Your Name] [Your Signature]

Forgive me, I’ve hardly slept and my head is a mess.
My Mother died when I was teenager, after her death I found out that the man who brought me up is my biological dad.
For years I’ve been trying to find out who he is. I’ve heard many stories over the years and no leads.
About 6 years ago I did an AncestryDNA. My highest matches are cousins. I’ve heard back from one my cousins and finally got the details I’ve been seeking for- a name.
The name matches some of the stories and his age is in the ballpark.
After some more research I’ve potentially got a name, address and mobile number.
I don’t know how to proceed. Here are a couple of ideas;
They are a tradesperson, one idea was to get my friend to ask him for a quote.
Write a letter asking to meet in a certain place.
Just call him.
A friend family friend confirmed that he knows I’m his as when I was a baby he visited a few times.
This secret was heavily guarded by my mum. M
My head is a completely mess, I’ve been waiting for this for years and now I’m clueless.
Reddit, please help!

i feel like i’m being forced to quit my job, but i need some advice because something feels so off about what they’re asking of me. i’ve worked here since september, i’m in england. sorry this is a bit long i just wanted to make sure i had everything down. whilst most was done in conversation in person i do have me begging them to update my availability multiple times and it being ignored. i am also on LCRWA with universal credit and receive PIP. i do this job because it helps my mental health and honestly i don’t have enough money to live off of. some of my disabilities are BPD, CPTSD, IBS, severe social anxiety & Hemepliegic mirgaines. (suspected autism/adhd but not diagnosed)
-they don’t have my availability open, i take medication that makes me sleepy and i need to take it when i’m on a night shift to have any routine which is necessary for my mental health/disability. they told me i have to resign and they can’t make me redundant because they’re not getting rid of my job role. -they have asked me to get a letter from my doctor proving my disability and my medication and how it affects me, they won’t accept a prescription and research on the NHS website. i have to PAY for a letter from my doctor??? -they’re requesting proof of my therapy as it makes me unavailable on fridays. they don’t ask people proof of the them going to college when it affects their availability, or my coworkers who have children- they don’t ask for proof of their children so they can work 9-3. i’m wondering if they’re doing something shady to me because honestly none of it makes sense, and it’s making me feel uncomfortable and like they don’t believe that i am actually unwell. i have a PIP letter i offered to give them and an access card and they said they won’t accept that as evidence. they’ve also said any of my evidence of disability would be good for them (doctors notes, specialists notes, literally every evidence)
i don’t see why i have to provide all this information, and when i provide what should legally be classed as enough evidence. they say it’s not acceptable. i also was pretty sure they weren’t allowed to ask for it (they're not, apparently)
in one of my return to work reviews my manager questioned my absences asking why i would ever need time off because i only work 3 four hour shifts a week, to which i replied “i’m disabled you know that”, and he literally said “yeah, and?”, i explained “some days i don’t feel very well”, and he replied that “we all feel that way sometimes” - i had to report that to another manager and call him up on it because it made me feel so uncomfortable and judged. they’ve asked what adjustments i need and did it for one shift and then it reverted back to normal. my shift manager kept putting me on for fridays (i have therapy every friday for the foreseeable future. they knew this when i applied for my role) and over my contracted hours(which i can’t go over because one, i can’t physically, and two it will potentially affect my benefits- which i can’t afford to lose) i have consistently messaged my availability and it’s been ignored multiple times and i have to keep chasing it- which makes me uncomfortable. I shouldn't have to tell someone 6 times for them to acknowledge that.
they also keep putting me on the stressful job roles - EG tills & fitting room when i've specifically asked to be on a different department because the stress is too high, and when my IBS plays up i need to immediately go to the toilet and i can't do that on those departments.
my requests for appropriate change according to my disabilities have been ignored/overruled and i no longer feel this is a workplace that cares about my needs, being judged by members of staff has made me incredibly uncomfortable and my friend - another disabled worker at my job - has gone through the exact same issues.
i have been told i only have 9 days of sick leave in a 12 month period, and if i miss another day of work i will get a warning. after that i will be fired. i feel this forces me to work in an unsafe environment, based on the hours i'm asked to do & if i have a flare up i physically cannot work. i can't live in constant fear of losing my job because i'm disabled. i asked my manager if the notice period was 2 weeks and he said yes, upon looking at my contract that is incorrect, it is 1 week and i feel like he lied to me so i still work those shifts.
i want to write a resignation letter, but also potentially take this further. i do not want to resign- but feel like i have been pushed to take action. after i hand in the resignation letter i don’t know if i’ll be able to see my managers because my anxiety will just take over. please help me 😅

It stormed in Starfall.
Perhaps elsewhere, too. Allyria couldn’t be sure. But a storm never kept a raven from its duties, and so surely that wasn’t an excuse for hers to have not yet returned from the North. Not that she was expecting a reply – she never got those from Widow’s Watch – but it was unusual for the bird to be gone as long as it was and Allyria tended to worry about them after a while.
“Maybe he’s stopped to roost with some friends,” she wondered aloud. Birds were social creatures. Not like her.
From the north-facing windows of her tower, Allyria could see that the ironmen’s structures had held through the lashing rains and heavy winds of the past two days and were now awash in noon’s sunshine. Those structures would eventually be home to however many Dornishmen who’d joined the Princess’ caravan thus far on their way to the Great Council.
Time was running out. They’d be here soon.
Allyria thought the sight of the waiting tents might make her sad – a reminder that Lord Erik had gone. But she had his gift to remember him by, and had already filled the secret compartment of the broken-looking far eye with treasures: a sea shell, a few coins, a small figurine of a sheep carved with wood and wrapped in real wool that was given to her when she was a child. She held the lens in her hands, fiddling with it as she gazed out the window in the hope of seeing black wings.
“I am talking to myself,” she said. “When I send letters to Widow’s Watch, I am addressing no one but myself.”
She had been writing the northern holdfast for years now. Allyria thought it a pity that star keepers outside the Citadel did not converse more with one another. She had never been North, and would likely never go, but she knew that the stars would look different from the peninsula jutting into the Shivering Sea than they did from here. Different, too, from Seagard and Bear Island. From the Fingers and from Claw Isle. But while Cailin passed to her the records of those maesters, there was none from that eastern holdfast – the small castle on the lonely strip of land jutting out into the wide, mysterious sea north of Essos.
She wrote them nonetheless.
Her raven always returned, but never brought with it a new message. What was done with the scrolls she attached – handwritten copies of her star charts, occasional questions and observations – she did not know. Perhaps the bird simply dropped them into the sea.
“I ought to stop talking to myself.”
Allyria gathered a few things and headed for the stairs that would take her down from her tower and into Starfall. It wasn’t often that she was awake during the daytime (she had the storm to thank for that) and she could do with some company.
Qoren was the obvious choice, but he had become difficult to find as of late. Perhaps it was because of the impending guests, but whereas normally he’d be waiting outside her chambers by nightfall, now she found herself charting the stars alone, occasionally opening the door to her tower in the hopes of finding him. But she was always disappointed. Tonight she resolved to go further than the top of the tower stairs, however. She’d go all the way to the barracks, if she had to. And it turned out she did.
“Qoren, milady?” The sentry outside seemed doubtful as to whom she was asking for. “The deaf one?”
“Yes, Qoren.”
“I think he’s in the yard with Lady Arianne.”
“Could you tell him I was looking for him when he gets back?”
Satisfied with his obligatory promise to do so, Allyria wandered up to the rookery a second time. Her bird had still not returned. The last message she’d sent Widow’s Watch was an unusual one, which was perhaps why she held out hope that this time, despite years of precedent, would be different. She’d written it half-awake after being pulled from a strange dream. In it, the Dornish Princess arrived at Starfall wrapped in long silk made from moonlight. She’d brought with her a chest and in it were the remains of Ulrich: his ribs, his skull, his arm. The chest was leaking blood all over the floor of the great hall, pooling at the Princess’ feet, but the hem of her silvery gown was not stained. It seemed to sit atop it, like oil upon water.
Allyria had described the dream in her letter and carried it to the rookery while still in her bare feet and nightgown, sleep crusted in her eyes. She’d been in the process of binding it with string when a final thought occurred to her, which she hastily scribbled at the bottom of the parchment.
If the sun sets in the west, how could darkness come from the east?
She pictured the raven stopping to roost in the rocky cliffs of the Prince’s Pass, her letter fastened to its ankle as it caught up with old friends. Perhaps they discussed her ramblings amongst themselves, swapping their own theories about what the cryptic message from the stars meant: darkness comes from the east. Perhaps they lined their nests with her parchment.
She meant to go back to her tower, perhaps catch some precious sleep before night fell and the stars came out, but Allyria found herself instead on one of the balconies overlooking the training yard. It wasn’t noise that drew her there, for Arianne and Qoren were quiet. The only sounds in their training was the shuffling of feet on sandy stone, a soft grunt here and there, the occasional muffled thud of steel greatswords on leather. Allyria wasn’t sure what it was that prompted her to pause and observe.
She leaned over the rail and watched them spar. They did not speak to one another, she noted, communicating only in nods and small gestures. Sometimes, when her sister was concentrating, she stuck her tongue out the corner of her mouth. But Arianne’s expression now was grim. She blocked and parried. She watched how Qoren moved his feet and imitated the motions.
Then, the sky darkened. For a moment, Allyria thought a new storm was rolling in. But this was a different sort of darkness. It was as though someone were slowly draping a veil over the whole world… except that she could see a thin layer of orange on the horizon, just beyond the castle’s walls. There, in the distance, it was day. But above Starfall, quite suddenly, it was night. The temperature sank, frogs in the banks of the Torrentine began to croak, shadows sprung up where none had been, and those that were there grew blacker, more distinct.
Allyira might have thought she were imagining things, but Arianne and Qoren had stopped their sparring and turned their gazes towards the heavens, along with every sentry on the wall. Around them, and around Allyria, too, guards were similarly staring at the sky in confusion and wonder. But no one spoke. They were all looking at the same sun – now a ball of black with only a thin halo of light around it – in a tense kind of confusion. It was disorienting. Allyria felt her heart thumping in her chest and realised, as though from a distance, that she was frightened. She had lived her whole life within these walls and yet the sight before her now was of another world.
So, too, were her sister and Qoren. Arianne was in the shade of the balcony but the steel of Qoren’s sword reflected a bar of silver light across her face. Beside her pale features, Qoren’s grew even darker in the black shadow – his dark hair was now black as pitch, his eyes obscured beneath black brows, even his armour, dyed leather, was black.
Darkness comes from the east.
Whole minutes passed before the day’s second sunrise seemed to happen before her eyes: the sky lightened, shadows returned to where they ought have been, and the sun grew bright and yellow once more. The frogs and the bank insects grew silent. Birds sang again.
Allyria flew.
Past guards, past guests, past the members of Starfall’s counsel, all headed in a panicked confusion towards the courtyard, Allyria ran. She took the stairs of the Palestone Sword tower two at a time, losing a sandal along the way but abandoning it entirely.
How could I have been so stupid? she wondered. Darkness from the east! It wasn’t the tree, it was never the tree!
In her chamber she found her desk in a state of disarray. Her work had been much more organised with Qoren’s involvement and the absence of it showed.
Darkness comes from the east. Dawn. Dawn!
She hadn’t yet found the chart she was looking for when she heard a pounding on the door. She ran to it quickly, dragging open the heavy wooden board and finding an unexpected face on the other side. Her confusion must have shown, because the steward began with his explanation.
“I don’t mean to disturb you, my lady, but a raven came and I thought you would want to read it right away.”
Allyria blinked.
“It’s from Widow’s Watch.”
She snatched the scroll from Colin’s hand the moment he showed it, unravelling it hastily as she rushed back to her desk. The astrolabe sat crooked on the wall. She didn’t realise she’d accidentally knocked it askew in her haste.
Pressing the parchment flat against her desk, she read the words written in an unfamiliar hand.
You are missing the second half of your riddle:
bringing with it dawn.
A drawing was etched beneath it and Allyria scanned the markings quickly. They painted a picture of the night sky, each star’s position carefully logged. The Crone’s Lantern, the Ghost and the Galley, the Sword of the Morning…
“It’s Qoren.”
Allyrica looked up from the paper at the astrolabe on the wall. The device that had deceived her.
“The next Sword of the Morning. It’s Qoren.”

Taken from: https://www.theringer.com/movies/2024/5/21/24161120/greatest-movie-car-chase-scenes-ranked-furiosa-mad-max-saga
In honor of the imminent ‘Furiosa: A Mad Max Saga,’ we’re shifting into high gear to determine the best chase scene in cinema history
By Miles Surrey May 21, 2024, 6:30am EDTGetty Images/Ringer illustration
After wowing audiences with Mad Max: Fury Road, director George Miller returns to the franchise’s post-apocalyptic wastelands for Furiosa, the epic origin story of the eponymous heroine (now played by Anya Taylor-Joy), premiering on Friday. As the follow-up to one of the greatest action films ever made, it’s hard to overstate the hype for Furiosa, and that was before word got out about a showstopping 15-minute sequence that required nearly 200 stuntpeople and took 78 days to shoot. While Furiosa will have its own distinct flavor, as is true of every Mad Max movie, there’s one thing that unites these projects: intense, jaw-dropping scenes of vehicular mayhem. And what better way to honor the franchise than by celebrating what it does best?
Ahead of Furiosa’s release, we’ve put together our definitive ranking of the best car chases in cinema. There weren’t any strict rules in place, other than capping the list at 20—mostly for my own sanity—and limiting every franchise to one entry. (Apologies to Fury Road’s kickass predecessor The Road Warrior.) We also won’t discriminate against scenes that feature motorbikes, so long as cars (and/or trucks) remain part of the equation. As for what, exactly, constitutes a good car chase? Like list making, it’s bound to be subjective, but I tend to gravitate toward two key elements: the skill of the stuntwork on display and the ways in which a filmmaker conveys the action in relation to the story. (Also, the less CGI, the better.) Buckle up, ’cause we’re not wasting any time shifting into high gear.

20. Quantum of Solace (2008)

There have been some memorable car chases in the James Bond franchise: the first sequence featuring the iconic Aston Martin DB5 in Goldfinger, the corkscrew jump in The Man With the Golden Gun, the Lotus Esprit submarine in The Spy Who Loved Me. But I’m going with a somewhat controversial pick here: Quantum of Solace. There are many issues with Quantum of Solace—namely, it was one of the most high-profile blockbusters affected by the 2007-08 writers strike—but its opening scene isn’t one of them. Picking up right where Casino Royale left off, we find Bond (Daniel Craig) evading henchmen through the narrow roads around Italy’s Lake Garda. The frenetic, furious chase mirrors Bond’s sense of anguish after losing Vesper Lynd (Eva Green), the woman he opened his heart to, and his relentless quest for answers. It’s a thrilling tone-setter for Quantum of Solace and one that doesn’t overstay its welcome, capped off by Bond sending his final pursuers flying off a cliff:
If we’re being honest, though, it feels like James Bond has yet to create a franchise-defining car chase. Perhaps that’s a mission the newest 007, whoever it ends up being, can undertake.

19. Mission: Impossible—Rogue Nation (2015)

The Mission: Impossible franchise is no stranger to electrifying chase scenes, the best of which find Tom Cruise’s Ethan Hunt working up his heart rate. When it comes to action behind the wheel, though, Fallout tends to dominate the discussion—even on this very website. But I think the vehicular chase in Rogue Nation is being slept on. What we have is effectively two sequences for the price of one: The first finds Hunt pursuing Ilsa Faust (Rebecca Ferguson) by car through the narrow streets of Casablanca alongside some nefarious henchmen; the second sees him continue the chase outside the city on motorbike. (Adding to the chaos: Hunt had only just been resuscitated, and he’s clearly not all there.) In terms of death-defying stunts for the audience’s entertainment, a helmetless Cruise taking corners like a MotoGP racer is child’s play compared to his other exploits, but the actor’s authentic reaction to scraping his knee on the road underlines that there’s no one else in Hollywood doing it like him:
We’ll be sure to update this ranking if and when Cruise does something even more dangerous down the road, pun unintended.

18. Vanishing Point (1971)

A movie that counts the likes of Steven Spielberg and Quentin Tarantino among its biggest fans, Vanishing Point is the first of a few entries on this ranking that’s essentially one extended car chase. The film stars Barry Newman as Kowalski, a man tasked with delivering a Dodge Challenger T 440 Magnum from Colorado to California while eluding police across four states. One of Kowalski’s most memorable run-ins comes when a guy driving a Jaguar E-Type convertible challenges him to an impromptu race. Incredibly, we’re expected to believe the man in the Jag comes out of this crash in one piece:
Vanishing Point might not boast the impressive production values of other movies on this list, but considering Tarantino would go on to feature a white Challenger in Death Proof, its influence in the car cinema canon is undeniable.

17. Fast Five (2011)

Let’s face it, Fast & Furious has seen better days. Some believe the franchise’s dip in quality coincided with the death of Paul Walker; others are dismayed by the pivot from street racing to absurd feats of superherodom—emphasis on the Dom. Perhaps it’s a bit of both, but the very best movie in the series, Fast Five, manages to strike the perfect balance: It’s a relatively grounded heist thriller that nevertheless takes the franchise to ridiculous new heights. After Dominic Toretto (Vin Diesel) and his crew steal $100 million from a Brazilian kingpin, they drag the entire bank vault holding the money through the streets of Rio de Janeiro, all while being pursued by authorities. It’s a delightfully destructive sequence that does untold damage to Rio’s infrastructure and features some of the most bone-crunching crashes committed to film:
If the Fast franchise is going to break out of its recent slump, it would do well to remember that there’s nothing better than letting its heroes live their lives a quarter mile at a time—no detours to outer space required.

16. The Blues Brothers (1980)

A good car chase isn’t reserved just for action flicks: Comedies can get in on the act, too. In The Blues Brothers, starring the recurring Saturday Night Live characters played by John Belushi and Dan Aykroyd, the beloved bandmates must prevent the foreclosure of the orphanage where they were raised by scrounging together $5,000. Naturally, that’s easier said than done: Along the way, the Blues Brothers draw the attention of neo-Nazis, a country-and-western band, and local police. While The Blues Brothers has amusing gags and musical numbers, its chase sequences with the Brothers behind the wheel of a 1974 Dodge Monaco are what really steal the show—and none are better than a climactic pursuit across Chicago. More than 60 old police cars were used in the film, some of which are wrecked in a comically over-the-top pileup:
The sheer scale of The Blues Brothers’ final set piece is commendable in and of itself—as is the movie’s commitment to treating real-life cars like a bunch of Hot Wheels.

15. Baby Driver (2017)

For good and for ill, Edgar Wright’s movies exude an abundance of style, and Baby Driver is no exception. Baby Driver is centered on a clever gimmick: The action works in tandem with its soundtrack because the film’s protagonist, Baby (Ansel Elgort), suffers from tinnitus and constantly plays music to drown out the ringing. When everything’s clicking into place, Baby Driver feels like a supersized series of music videos, and nothing hits quite like its opening sequence. Baby acts as the getaway driver for a bank robbery while listening to the Jon Spencer Blues Explosion’s “Bellbottoms.” The ensuing chase works around rhythms of the song, as if Baby’s Subaru WRX were the star of its own dance number. Take nothing away from the actual driving, either, which puts the rally car to good use:
Baby Driver’s gimmick stretches a little thin by the end, but it’s hard to deny the crowd-pleasing power of Wright’s film when it’s firing on all cylinders.

14. The Raid 2 (2014)

With a trio of kickass Indonesian martial arts films under his belt, Gareth Evans has established himself as one of the most exciting action directors on the planet—someone who seems most in his element staging positively brutal hand-to-hand combat. In The Raid 2, however, Evans also brought his signature brand of carnage to the road. While there’s some cleverly executed close-quarters fighting within the confines of an SUV, courtesy of Iko Uwais’s hard-hitting protagonist, what really cements this sequence’s greatness are the moments when Evans turns the cars into an extension of the characters’ fists:
This belongs in an entirely new category of combat: car fights. There are so many action scenes in The Raid 2 worth writing home about—the kitchen showdown is an all-timer—but the fact that Evans casually tossed in an unforgettable car chase shows why he’s one of one.

13. The Driver (1978)

I’ll say this for Walter Hill’s The Driver: It sure lives up to its title. In this stripped-down thriller—one where none of the characters have a name—we follow the Driver (Ryan O’Neal), a getaway driver who has become a thorn in the side of the LAPD. In the film’s best scene, we see its taciturn protagonist living up to his reputation. With the Driver behind the wheel of a 1974 Ford Galaxie, a cat-and-mouse game unfolds when a handful of police cars are hot on his tail. What I love about this sequence is the pared-down nature of it all: The Driver outwits the cops as much as he outraces them. (Though, ironically, that wasn’t entirely by design: As Hill later explained, an accident on the last night of shooting meant they had to cobble together what had already been filmed.) Frankly, you’d never know the difference from the finished article:
If the general vibes of The Driver seem familiar, that’s because it was a major inspiration for Nicolas Winding Refn’s Drive, which just so happened to feature an unnamed protagonist (Ryan Gosling) evading police through the streets of Los Angeles.

12. The Bourne Supremacy (2004)

The shaky-cam style of the Bourne franchise isn’t for everyone—just ask John Woo—but credit where it’s due: These movies know how to deliver a good chase scene. (A friendly reminder that The Bourne Legacy is an underrated gem with an awesome motorbike sequence to boot.) But there’s one Bourne chase that stands above the rest: the Moscow getaway in The Bourne Supremacy. After being wounded by the Russian assassin Kirill (Karl Urban), Jason Bourne (Matt Damon) hijacks a taxi, with both the police and Kirill in hot pursuit. This isn’t the kind of sequence that lingers on any one shot; instead, what makes it work is the frenetic nature of the editing, which allows the viewer to feel like they’re in Bourne’s fight-or-flight headspace:
If I’m being honest, I’m usually one of those people who doesn’t like the Bourne movies’ shaky-cam style, but when it’s executed with such craftsmanship, you can’t help but get caught up in its adrenaline-pumping power.

11. The Seven-Ups (1973)

Philip D’Antoni was the producer of two movies featuring Hall of Fame car chases, Bullitt and The French Connection, the latter of which won him an Oscar for Best Picture. And with his lone directorial feature, The Seven-Ups, D’Antoni sought to craft an iconic sequence of his own. The film stars Roy Scheider as NYPD detective Buddy Mannuci (elite Italian American name; I can practically smell the gabagool), who commands a unit handling major felony cases that lead to seven-plus-year prison sentences; that’s why they’re known as the Seven-Ups. Midway through the movie, when one of the team members is killed by two shooters who flee the scene, Buddy chases after them. The 10-minute sequence, which starts in the Upper West Side before moving out of the city, is thrillingly immersive, alternating between close-ups of the characters and wider shots of all the damage they’ve caused. But the chase’s defining moment comes right at the end, when Buddy narrowly avoids a grisly death:
The sequence isn’t quite at the level of Bullitt or The French Connection—very few are—but D’Antoni still manages to leave an unmistakable imprint on the car chase canon.

10. Death Proof (2007)

If you ask Quentin Tarantino, Death Proof, his knowingly trashy tribute to exploitation cinema, is the worst movie he’s ever made. But that doesn’t mean there isn’t a lot to admire about the film, which honors the unsung heroes of Hollywood: stunt performers. The first half of Death Proof follows three female friends who cross paths with Stuntman Mike (Kurt Russell), a misogynistic serial killer who takes them out in his “death-proof” Chevy Nova. Fourteen months later, a group that includes stuntwoman Zoë Bell, playing herself, also lands on Mike’s radar. As Bell and her friends test out a ’70s Challenger, she performs a “ship’s mast” stunt, clinging onto the hood of the car with fastening belts. Unfortunately, when Mike pursues the women, it puts Bell in a precarious situation. Most of the entries on this list celebrate some next-level driving skills, but Death Proof’s inclusion is all about Bell pulling off one of the wildest stunts you’ll ever see. She’s quite literally hanging on for dear life:
If the Academy handed out Oscars to stunt performers—and let’s hope it does happen one day—Bell would’ve won in a landslide.

9. To Live and Die in L.A. (1985)

William Friedkin was already responsible for an all-time great car chase in The French Connection (more on that later), but the filmmaker made a commendable bid to outdo himself with To Live and Die in L.A. In this neo-noir thriller, Secret Service agent Richard Chance (William L. Petersen) is hell-bent on arresting an expert counterfeiter, Rick Masters (Willem Dafoe), who kills Chance’s partner days before his retirement. To capture Masters, Chance and his new partner, John Vukovich (John Pankow), attempt to steal $50,000 from a jewelry buyer for an undercover operation. The sting goes bad when the buyer, who is later revealed to be an undercover FBI agent, is killed and a group of gunmen goes after Chance and Vukovich. It’s a clever inversion of the usual car chase formula—this time, it’s the lawmen running away from the criminals. The outside-the-box thinking extends to the film’s most astonishing stretch, in which Chance evades the gunmen by driving into oncoming traffic:
The fact that Friedkin shot the chase at the end of filming—in case anything disastrous happened to the actors—underscores just how risky the endeavor was. The pulse-pounding results speak for themselves.

8. The Matrix Reloaded (2003)

The Matrix sequels have never been held in high esteem, but I’m ready to live my truth: The Matrix Reloaded fucking rules. (If anyone’s got a problem with this take, file your complaints with the Architect.) What’s more, the film happens to boast the finest action set piece of the franchise: the highway chase. After Morpheus (Laurence Fishburne) and Trinity (Carrie-Anne Moss) free the Keymaker (Randall Duk Kim), a program capable of creating shortcuts within the Matrix, they’re pursued by the Twins (Neil and Adrian Rayment). Morpheus once warned that going on the freeway was “suicide,” and it doesn’t take long to see why: The chase draws the attention of several Agents, who repeatedly take over the bodies of other drivers on the road. The scene is the best of both worlds: There’s some incredible stuntwork on display, including when Moss weaves around on a Ducati, and CGI augments some feats of superhuman strength. But the most jaw-dropping aspect of the sequence is how it came together, as the production spent $2.5 million to construct its own highway (!) on California’s Alameda Island. If that weren’t unique enough, I’m pretty sure Reloaded is also the only movie in existence in which a katana takes out an SUV:
The Matrix remains the Wachowskis’ masterpiece, but don’t get it twisted: The filmmakers were still cooking with gas in the sequel.

7. Gone in 60 Seconds (1974)

Size isn’t everything, but for H. B. Halicki, who produced, wrote, directed, and starred in Gone in 60 Seconds, it’s certainly part of the package. The indie action flick follows Maindrian Pace (Halicki), a Los Angeles insurance investigator who has a lucrative side hustle jacking high-end cars. The plot kicks into motion when a South American drug lord enlists Pace to nab 48 cars within five days in exchange for $400,000. Of course, Gone in 60 Seconds is best known for what happens after Pace is caught stealing a 1973 Ford Mustang Mach 1, when he leads police on a chase that lasts a whopping 40 minutes. (More than 90 cars were destroyed in the process.) Halicki, for his part, did all the driving himself, including a spectacular jump off a makeshift ramp of crashed cars:
While Halicki wound up making a few more indies after Gone in 60 Seconds, he died in an accident on the set of its sequel. His legacy as a do-it-all daredevil, however, lives on.

6. Terminator 2: Judgment Day (1991)

Long before James Cameron immersed himself in the world of Pandora, he was a pioneer of state-of-the-art visual effects. Case in point: Terminator 2: Judgment Day is credited for having the first CGI character in a blockbuster, the T-1000 (Robert Patrick), a killing machine composed of a futuristic liquid metal. But Cameron also understood that the CGI of that era shouldn’t be the main attraction: It worked best as a complement to the practical effects, as seen in Judgment Day’s epic viaduct chase. When the T-1000 tracks down a young John Connor (Edward Furlong) in a shopping mall, he’s saved at the last minute by the Terminator (Arnold Schwarzenegger), giving John a chance to escape on his dirt bike. As the T-1000 gives chase, the David and Goliath vibes between man and machine are further epitomized by the T-1000’s commandeering of a truck. The sequence already has a terrifying sense of urgency, but it hits another level when the T-1000 crashes through the viaduct like the Kool-Aid Man:
Big Jim is still revolutionizing what can be achieved with visual effects in the Avatar franchise, and while I cherish those movies, nothing beats his old-school showmanship.

5. Duel (1971)

The feature-length debut of Steven Spielberg—perhaps you’ve heard of him—the TV movie Duel is essentially one extended chase sequence between salesman David Mann (Dennis Weaver) and a sinister trucker determined to drive him off the road. I’ve attached a clip from the ending of the film, but that doesn’t do Duel justice. What cements this movie’s greatness is how it sustains an unbearable level of tension across its 90-minute running time—with a budget under $500,000, no less. Spielberg’s masterstroke is never once showing us the other driver, anthropomorphizing the truck itself as a monster. (You can see a lot of similarities with how he would build suspense in Jaws.) When Mann finally gets the upper hand, tricking his adversary into driving off a cliff, it feels like you can breathe again:
Spielberg would move on to bigger and better things after Duel, but considering how much the director accomplished with so little, you can’t help but wonder what else he could conjure up with limited resources.

4. Mad Max: Fury Road (2015)

Like Duel, Fury Road is basically one long car chase—the difference is Miller got to work with a blockbuster budget, and made every cent of it count. It’s hard to pick a single standout sequence in Fury Road, but if I had to choose, I’d go with the first attack on the War Rig after Furiosa (Charlize Theron) flees with the wives of Immortan Joe (Hugh Keays-Byrne). Here’s why: Think back to when you saw Fury Road for the first time, before you fully grasped the vehicular carnage that was in store. And then stuff like this kept happening:
To quote Steven Soderbergh’s thoughts on Fury Road: “I don’t understand how they’re not still shooting that film and I don’t understand how hundreds of people aren’t dead.” Whether or not Miller manages to one-up the action in Furiosa, the director is already in the pantheon.

3. The French Connection (1971)

We return to the Friedkin-verse for what may be his best film, The French Connection, the crime thriller based on Robin Moore’s 1969 nonfiction book of the same name. The story concerns two NYPD detectives, Jimmy “Popeye” Doyle (Gene Hackman) and Buddy “Cloudy” Russo (Roy Scheider), and their tireless pursuit of a French heroin smuggler. But while there’s plenty to admire about how The French Connection illustrates the thin line between police and criminals, its greatest claim to fame is its car chase. After Popeye narrowly survives a sniper attack, he goes after the shooter, who escapes on an elevated train. The ensuing sequence is true daredevil filmmaking that Friedkin shot without permits, leading to real crashes with New Yorkers that made the final cut. But Friedkin’s finest touch was mounting a camera to the front of the car, making the audience feel like they’re part of the action:
My Ringer colleague Justin Sayles believes The French Connection’s chase should’ve landed at no. 1, and I’m sure many folks will agree with him. Being the only film on this list to win Best Picture, however, is a solid consolation prize.

2. Bullitt (1968)

When it comes to modern car chases, all roads lead back to Bullitt. A Dad Cinema classic, the film stars Steve McQueen as Frank Bullitt, a San Francisco detective who pursues a group of mobsters after a key witness is killed in protective custody. In his search for answers, Bullitt realizes he’s being tailed by a couple of hitmen, and then turns the tables on them. From there, the chase is on. Aside from McQueen doing most of his own stunts behind the wheel of a Ford Mustang GT 390 Fastback, what’s so impressive about the sequence is how timeless it is. Even the little imperfections, like hubcaps repeatedly coming off the wheels, work to the film’s advantage, stressing just how much these drivers are living on a razor’s edge. It’s been more than 50 years since Bullitt revolutionized the car chase, and yet few movies since have felt like they’re pushing the envelope to such an exhilarating degree:
That the car driven by McQueen was recently sold at auction for $3.74 million, a then-record price for a Mustang, underlines Bullitt’s enduring legacy.

1. Ronin (1998)

“If I’m going to do a car chase,” filmmaker John Frankenheimer said in an interview with the American Society of Cinematographers, “I’m going to do a car chase that’s going to make somebody think about whether or not they want to do another one!” Boy, did he ever. In Frankenheimer’s late-career masterpiece, Ronin, the director actually incorporated several chases, but it’s the climactic sequence that stands alone as the greatest ever filmed. The movie concerns an international group of mercenaries who are hired to steal a mysterious briefcase; a series of double-crosses and double-bluffs ensue. But for the final chase, all you need to know is that Sam (Robert De Niro), a mercenary with ties to the CIA, is in pursuit of Deirdre (Natascha McElhone), an IRA operative in possession of the case. Winding through the streets and tunnels of Paris, what’s most striking is just how fluid it all feels. You’re completely engrossed in the chase’s forward momentum, captured from every conceivable angle; a symphony of controlled chaos. The driving styles even reflect the characters: Deirdre is reckless and impulsive, while Sam remains calm and controlled.
There are many worthy car chases in this ranking, but in my view, Ronin takes pole position. And while I can’t imagine a movie ever topping what Frankenheimer achieved, I’d love nothing more than to be proved wrong.

TW: childhood neglect and verbal abuse - me remembering so many things after last night's session. I just need to tell someone! I repressed this childhood since I moved out of my parents. It's like I died that day and moved on like a robot.
It is as though the illusion I've kept up for the past 24 years of me being always 'happy' and living a happy childhood just shattered entirely.
I have this diary I wrote in a lot in 2014, which is from exactly 10 years ago when I was 14. I cherished it a lot and sometimes would look into it to remember the old days. However, just last week I looked into it again after several months of being more focussed on my mental health (and especially on my childhood & parents.). This time, I saw something entirely different in this cute colorful happy diary.
All I see now, is how I was suffering. Suffering alone and always walking on eggshells. Nothing was ever good enough. Almost every page I refer to 'future me', the one who will understand me. I didn't get that from my parents. Old me, who will listen to how I am feeling and give me the comfort and soothing I so desperately needed.
I write about how I was completely exhausted from highschool, and then constantly bash myself with extremly self critical words. I have pictures of me in there with apologies for being ugly, and stories of 'how I didn't work hard enough'. Several pages describe forms of catastrophizing over the smallest mundane things.
In some pages, I casually mention a family member I dearly loved dying but then downplay it with something else. It's ups and downs by the sentence "It was my birthday yesterday, I had a great time! I am exhausted and drained and school is horrible. I did get a nice gift. I hope grandma stays alive" etc.
All this time I was happily keeping up this story of how happy I was. How I had such loving parents who where always there for me. They would shower me with gifts they could barely afford.
In my house, there were no rules. There was no bedtime. There was no structure - no breakfast together or chores I had to do. Everyone was jealous of me, because I was so free, but child and teenage me were constantly longing for someone to care.
I would be gone from home as much as I could. The atmosphere was so hectic. One day you'd come home to a happy loving mom who has all the patience and curiousity to hear about my day and my struggles. The other I would walk in and get scolded about how I was nothing. One day she was willing to help me with my feelings and emotions, but in other days she'd scold me for having them! I should be strong because according to mom, she's cyinic, and the world is 'angry and cruel. The world is unfair.' Now get up and don't wallow in your sadness and self-pity.
It's like they would give a gift sometimes, just to then call me ungrateful every day after. According to them I was unthankful, selfish, and my mom said I'd act as if the world revolved only around me. If I'd say "huh, I never said that?! I would never say such a thing?" she said "that is just what you think you are doing. But in reality, you're ruining it for everyone".
Eitherway, after going through the entire diary without skipping a page, I remembered I once made a video of my mom attacking me. I looked it up, and for the first time in 8 years I had the mental energy to watch it. My jaw dropped to the floor. I never even saw someone act so horrible before but it's me going through it....
t's like my world shattered. My mom was treating me absollutely horribly in this video. I don't even remember! You can see her face, and she is so scary! Here eyes look like pure hurt, as if she was throwing her own traumatic upbringing onto me and blaming me for it. She looks at me as if she's completely disgusted by me! The entire rant of hers is a complete mind trip where she downplays everything I say and spins it around as if I was just a burden who tried to make life for my parents worse.
I would never help with chores. Because, if I asked if she needed help, she didn't. I didn't have to do anything in the house but also did not know how to do anything. Then on other days she'd get angry I wasn't doing enough in the house and mention how our life should be about "giving and taking" and I should participate in that.
Now having read all of this, and watching some more video's of these attacks, I remember many things. How my parents would lock me up in the dark cold hallway because I had a "tantrum". They say it 'wasn't that long' but overstimulated and panicked todler me would bawl her eyes out. I felt so abandoned. In my life, alltogether, my strongest feeling is guilt. I feel guilty for everything. I feel shame. I feel ugly when I cry.
I only managed to teach myself how to release emotions in january this year. I never knew. I couldn't cry since years. When I finally managed this year, I'd notice I'd feel so ugly. My cries sound like my mom crying. She'd cry in our house regularly at some point. Really messy, really loud.
Because of constantly being told I wasn't doing enough, or that I didn't care, I wanted to please. I would muster up the courage and shun myself for how difficult and bad it felt to do so. I would ask her "mom, are you okay? Do you need a hug?"
She'd turn around on her desk chair and YELL. Loud. Screaming at me to get out of her face. Just get out of our life. This happened several times. I'd just walk away from the house. I felt so alone and unwanted. I never could do it right. My dad would just avoid my gaze.
Some days I would be begging my mom for a hug. Just for some attention. But she was so overstimulated that she couldn't even give me a touch. I would feel so lost and alone and just go outside and distract myself with imaginary games. I remember because of this, the moments where I would overheat my parents show off to parents of friends of mine how "I was such an easy kid" and how I could entertain myself and be happy for hours. The other parents would be jealous. I wouldn't know why this would make me cry
My life first going to school was just sheer terror. I felt so abandoned. Every time mom dropped me off I'd kling around her leg crying and screaming. Then afterwards, I wouldn't want to go home either. I remember how later in my childhood I still felt guilty for this behavior, because mom must have been so ashamed. I'd hang around teachers and daycare adults all the time. I wanted to hug everyone, because that was what I so desperately wanted.
My dad could never give hugs. Sometimes he'd allow it, but it would feel so distant. If my mom was starting to freak out about me, he'd sometimes intervere and call me to 'it's done now!' and 'go to bed'! No matter the time. I'd lay in my bed, just trying to curl up and feel somewhat comfortable.
In primary school, I would constantly visit friends. It continued in highschool too. I had two music classes and sports, so for four days a week I was settled after school - not having to go home immediately. Home didn't feel safe. It wasn't a constant. Some days there would be dinner at a nicely put dinner table and we'd eat together, some days I'd just eat some bread myself.
Some days mom would just be lying in bed. I found a video, that's why I remember. She would'nt get out until the beginning of the evening. This was in the time she would normally make me some lunch, or ya-know, take care of me. Suddenly I'd have to do everything alone.
I was constantly entertaining myself with imaginary friends at home. I'd play outside until I was 17 or so, alone. My cat was pure innocence and love but when I told my parents he was 'coughing' they didn't want to believe me. They only took him to the vet when it was too late and never apologized or were able to own up for this.
When I was 14 I wrote in my diary I was looking forwards to visit grandma. She's my mom's mom, and I would sometimes spend up to a week there just to be able to relax and be loved unconditionally. My mom would terroize me with her stress and anger and accusations to a point I couldn't focus on school. I wrote how she'd come into my room calling me names and how I couldn't read my homework papers through the tears.
My dad was never really there. He'd choose himself to be out of the house in the morning before mom and I'd be out and then when he was back he wouldn't make it further into the house than his TV chair. My parents would watch TV for hours when I was a kid. If I asked "what are you watching" they'd both go "Shhhh!". If I'd push it futher, the'd send me upstairs.
I feel like I spend so much time just hiding from my parents. Wheter it was upstairs in my bedroom all day, and night, or if it was outside. I now also remember just biking for hours crying hoping someone would stop and console me. I'd make the wrong friends and smoke weed at 16 just to stop the thoughts.
I would visit friends just because their house was calm and safe. I'd get a nice dinner there, and it would be a whole new experience. My parents would always be easily agitated. I am hyper senstive, hyper aware. I get uncomfortable just seeing them being uncomfortable. I remember I could already feel the energy from streets away. Sometimes I knew it would be wrong and I'd just bike somewhere else and go home later.
In one diary entry, I describe how my parents told me to write a letter to my dad's mom for her birthday. I finish the letter, and only then I allowed myself to take a shower and take care of myself. I would rot in bed, and rot in my dirty hair for days, just like mom. On other days she'd be so happy, she'd be re-decorating the entire house, invite me to go rollerskating.
But I also remember how many times my parents threatened to throw me out of the car. I remember how my 'reaction' to whatever they 'gave me' would never suffice. Then I would be the bad guy, for not being thankful.
My parents, they did everything for me. They paid for everythingg. Ya-da Ya-da, but I never had a proper hug from my dad. I don't know why he's even with my mom. I think he's a fun dude, but he's in mental pain. My mom told me way too young how her trauma's affected her. My dad's childhood would always be an excuse that I had to empathize with when I asked mom as a kid "if dad really loved me".
Other memories involve me running upstairs and then one parent following me. I don't remember getting hurt physically, but I remember all my life the pain I can see in their eyes.
If I look at pictures from my teenage years now, I can finally see the depression in my eyes. It took me up until this year to finally understand that having a clean kitchen and bathroom is something you do because you think you are worthy of a clean space. I had to get out of a depressionhole again over the years many times. I now realize the constant self critisism should have been self love. So that I would feel worthy of taking a shower and brushing my teeth.
I now see how what I saw as 'good experiences' are mostly just my parents taking me somewhere to do some activity and it just fits the perfect family picture. I was their only child but we'd celebrate christmas with many, many presents for me. But once my grandparents didn't live anymore, the birthday parties and tradition celebrations weren't hosted anymore by my parents. I wonder for who they truly did it. I was a golden child, but later in life I was just a burden.
I moved out the first chance I got. They didn't stop me. I was barely 17. I got into partying and drug abuse. I would sleep for weeks in bed. Barely ate. Then I would drag myself out of it again and have missed my mom's birthday. I was the one ruining the relationship to them.
I realized last year my parents had not called me for over 7 months. That was the first time I cried since the last time I did as teen. It's always coming from me.
My depression, my axieties and the treatment my parents gave me were never seen. It was never validated until I could finally read my diary with new eyes and watch those videos. I never got professional help but I will look for this now. I am really longing for someone to tell me what I was going through wasn't normal.
I did not remember this until yesterday, BUT, I am so used to being called weak, sensitive, a cry-baby, a bitch, for telling my mom how her verbal abuse made me feel. I feel so weird, how I repressed all of this for so long and the past years I tried so hard to still visit them and give them hugs and they felt good and now it all just feels fake and weird again.
Well yeah, so this is about everything that's been on my mind today. I feel totally weird. It's a tuesday and I couldnd't even work today. I am lost.

I’ll just preface this by saying we are actively trying to reconcile at the moment but it has been rocky to say the least. I (36f) and my husband (38m) have been together 20 years together, married 16, high school sweethearts, two teenagers and last year he had an affair with a woman at work over the course of ~6months. Couldn’t quite let her go after I found out in December and had me in an awful limbo about whether he wanted to stay together.
He kept talking about wanting to legally separate rather than divorce ‘out of the kindness of his heart’… so i could stay on his really good insurance… I said no fucking way we’re getting divorced if you want to stay with her and leave me.
After two months of him stringing me along about it and but not cutting her off and committing to our marriage I had to do something. I was sick with depression, I lost 40lbs in 2 months and I was not well. I did the horrific pick me things just trying to get him to see what he’s losing and just choose me, Choose us. Toward the end of January this year he still continued to say he thinks he just need to separate. To “work on ourselves” even though he was actually in contact with his AP. I signed a lease on an apartment and moved out.
He cried that next day, he said this wasn’t what he wanted.. I said are you fucking joking.. maybe he didn’t think I’d actually do it, and that I’d stay in our guest room while he dates another woman for a while… either way I moved out that weekend and tried to get the ball rolling for separation and ultimately Divorce. Told him I was going light contact and to only talk to me about kids from here on out. By Monday he was out of his mind, now suddenly he wants to give it his best try to make our marriage work, and he’s willing to cut off his AP and work on us..after I signed a year lease… so I said okay we can get to date and reconnect and rebuild.
Fast forward to mid April. Things had been going pretty well. A couple tough emotional days here and there on my end. We talked about them and kept going along. We had an amazing date night and I stayed over in our home. The next morning while he was sleeping a nagging feeling told me to go through his phone. I’m sure you know where this is heading.
Found evidence he’s still having his affair. This time around he was instantly begging me to stay. He knew at this point how fucking done I was. I had been frequently checking the phone records to make sure they weren’t still in contact but She had made a fake instagram profile under the name frank and they had been solely communicating there.
Skipping past a lot of details to save time the next day I reached out to his AP, she actually responded. It surprised me because I tried to back In December and instead of responding she made her account private and changed her profile picture to the most menacing evil smile. She said she was so sorry and didn’t know we were working on things. That he did cut her off in February like he said but It started back up in early march and he had been going to her apartment 2-3 time a week…
So, things are really rough now to say the least. I know I’ll be judged here for this but this time was different after finding out. This time he sent her a message cutting her off right in front of me, turned on his location, begged me to do marriage counseling, swore he would fix this and fix him. That he didn’t want to lose me and just didn’t know how to stop.
Crocodile tears I know but it was definitely different than the first time around.
Anyway. I have enough screenshots to write a book of all this and in between. Last week things were not great between us and no he suddenly doesn’t want to do marriage counseling I still he gets individual help and was being generally shitty to me for someone who has betrayed me So much. I probably shouldn’t have said anything and just done it but I told him I was going to seek a divorce lawyer for a consultation in case we couldn’t make this work.
He freaked out and when things get close to this step he always does. Since this all started, He keeps trying to say he wants me to go to one together and not separate. He never says he doesn’t want to divorce because he loves me it’s always well what do you want out of the divorce. That it will get nasty if we do separate layers and he doesn’t want it to get nasty. I’m not sure why he thinks it will get nasty. I made it clear to him I don’t want the house, he lives next to his parents…. No way.
Saturday we made up from this argument and aren’t really talking divorce currently but I stoped over to see my son later that day, yes I know this is insane, but he wasn’t home so i check his browser history on his pc.
Of course divorce lawyers searched but so was “[state] law wife moved of house does she have rights to it”
Like I don’t want the house I don’t want a his truck but does he seriously think I’m going to walk from 20 years, my entire adult life, of building with someone I love and was loyal to with nothing??? I spent my time raising our family and supporting him while he built his career and his first thought is can she take the house?? It makes me feel like he doesn’t want us to work hes just terrified of the financial repercussions of divorce.

Dear F,
Actually— Does your name even start with that letter anymore? I wonder about that sometimes. Not sure why you’d opt to change it again, but still. Just something that pops into my head.
I wasn’t aware I’d be writing a second letter so soon after the first— though likely this ends up buried on my account after being filtered out or removed, or what have you. Could be the unverified E-Mail? Who knows.
I’m having kind of a shitty day. Didn’t sleep super well, but that’s nothing crazy. Had the misfortune of having to see a dead bird at work today. Seems like it was done by another animal, so it shouldn’t make me too sad— like, that’s Nature and eve thing. Can’t help being soft about this kind of stuff, though. I actually took care of a shaken up ‘n hungry fledgling for a week or so last year, so maybe that’s why it feels a bit extra unfortunate. Reminds me of when we found that field mouse acting odd on the trail, and took care of him for a couple days. Icarus, right? I think I wanted to spell it like the town in Pokémon BW, but it’s silly to split hairs over that. I think I’m rambling to deflect at this point, as I’m want to do.
You always pop into my head— usually either because of the things we shared, the meaningful words that hopped off your lips… but sometimes it’s the darker stuff. Things you’ve told me about your past, about the things you’ve seen and experienced, and my heart nearly breaks in two. I can’t believe I ever left your side, ever let myself leave the world’s most valuable position— your confidant.
I’m sorry for everything— with all that happened I wasn’t in right mind, and after that I could only focus on survival… and by the time I realized how much I missed you, you had already (rightfully) given up on our connection. I hope there are people in this world you feel like you can tell about those skeletons in your closet. you deserve to be heard, loved, understood, and appreciated.
I think I’ve already written it in my last letter, and likely in the several older ones posted under a boatload of aliases and whatnot, that one of the only things that stops me from completely falling into despair is the idea that you’re happier now than you ever could have been with me. that doesn’t seem to be the case, and that breaks my heart. I can only hope that it’s waiting for you at some point down the road. I hope the same thing for everyone else, too. It’s a comforting thought to think everyone can reach their true potential and be joyous now that I’m finally no longer in the way. Failing that, the only other thing that gives me a small bit of comfort, is the idea that multiverses are real, and somewhere out there— I’m making good on my promises, making you as happy and fulfilled as you deserve to be. That we’re working on funny little games and comics and all sorts of unique artistic endeavors with all our friends in our close-knit little found family of a community.
I’ve got more on my mind today, but I should probably cut it here. (So needlessly verbose, guess some things never change.) Not like you’re gonna read this anyway, though— for as much as I fantasize about you somehow stumbling upon these writings, I’m well aware that it’s not gonna happen, which is… nice, in a way. Not for my peace of mind and privacy, I’m shameless enough to actively want you to see these on some level, but it’s comforting knowing that I’m at least not ENTIRELY writing these from a pace of selfish need to be seen and pitied, but as a genuine coping mechanism.
Until next time, —The Boy Who Was Once Your Doofling

Am I being unreasonable and fantastical with my thinking that it could happen?
I am a single 30 year old female and I was pre-approved for $280,000.00. My job is tax free and I get an additional $500.00 - $1,000/m in mileage reimbursements. However, due to the fluctuations in how much mileage I claim. The bank did not factor this in as part of my income.
Anyhow. The market where I am is fierce houses going way over listing and it has been slim pickings of the rest. I've made 2 offers so far. I lost out on both, except the second house called me back after their other buyers financing fell through. It was on a real shack for $179,000 but after inspection I decided I don't want to invest as much money as needed for a home in the area and walked via inspection contingency.
In the time between bidding on those houses my realtor suggested we look at houses with 'Offers as Received' this way we won't have to get into a bidding war and I lose.
Managing my expectations I presume.
Anyway, 3 days ago a home listed for $299,000.00. Over my listing price, yes. Upon asking to see it, my realtor said that it is way over asking. To which I replied, well. Perhaps we can bid $280,000 and I write few word letter to submit with the bid for the seller to see.
Realtor replied that the home owner paid $280K for the home, and he probably wouldn't let it go for that amount.
I asked when the home was purchased. 2022 she said. (The home isn't Immaculate and has ugly paint and kind of looks like a rental, but not terrible. Great area! Old colonial type.)
I replied that, that was perfect, maybe buddy would want to break even and so an offer of $280K wouldn't be unreasonable, especially since he is offering quick possession.
I asked if she could leave my pre-approval amount unblocked out like she had when bidding on the other two homes... but she said that technically she can't show a home asking over the pre-approval amount and so no letter would be submitted.
I asked if I went and viewed the home myself if she could still bid on it. She said no.
Lol. I feel like she hates me and is totally sick of me atp. Or am I living in LA LA land thinking I, with her cooperation, might have a chance at this house..
Thoughts? 😅
☆☆☆TLDR: Can an agent show and bid on houses asking over pre-approved amount?☆☆☆
Also I'm super loyal and am not and will not be considering changing realtors.
TIA

Thought a little too hard and would appreciate some insight from those more knowledgeable than me. Please correct me on anything I’ve said in error.
Eternal: lasting or existing forever; without end or beginning
Immortal: living forever; never dying or decaying.
I’d like to start by saying I’m a novice when it comes to the hypostatic union and the role it may play in this topic.
Ignatius of Antioch said this in his letter to the Ephesians (Chapter 7):
“There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first possible and then impossible,— even Jesus Christ our Lord.”
Going off of that and scripture, his flesh has a beginning which goes against the definition of eternity. So could you say Jesus’ divinity is eternal but his flesh is immortal? That he’s eternal and immortal but not immortal and eternal. How does the hypostatic union play into this if at all?
Next question would be then is it eternal life or immortal life that we receive as only God has no beginning. I’m definitely missing something and need help. And if anyone feels like writing a 101 on the hypostatic union I would appreciate that very much.

My sister ordered something from Vinted and it got marked as delivered just a couple hours after the seller sent it to post, which is very weird. The seller also doesn't know what happened. Meanwhile my sister contacted Vinted and they told her to write a handwritten letter with some info which I'm guessing is to write the info they ask for in a piece of paper , take a picture and send them? but we just don't understand how this is necessary. We are doing it anyways to try solve this issue but we would like to understand why they ask you to do this

Many thanks to this sub. The WIKI was incredibly helpful for navigating the transfer process.
Full disclosure - I’m a parent, not a student. Got permission to share my kid’s results, and wanted to share my thoughts on the process overall.
Stats: 4.0 College GPA, 4.45 High School GPA (weighted) with 10 APs. Applied test optional/32 ACT score.
Current college: small regional LAC located in the Northwest. Majored in creative writing.
ECs: (going to be a little vague here) In high school started 2 organizations dedicated to women’s rights issues. Active in high school student government and advocating on behalf of marginalized communities on campus. Also did mock trial. In college, continued working for women’s rights organization in college both on campus and with a state-wide lobbying group.
Rec Letters: 2, both from professors. Class sizes were very small and kid was a frequent visitor of office hours. Didn’t read letters but assume they were pretty positive.
Intended Major: gender studies, possibly history or sociology
Hired someone to help edit essays, otherwise I was kid’s transfer advisor. (Hired a college advisor for freshman admissions and did not get our money’s worth).
Applied: BU, NEU, Tufts, Wellesley, Barnard, Wesleyan, Brown, Harvard
Results:
Accepted - BU, Barnard, Wesleyan, Tufts, Brown
WL - Harvard
Rejected - Wellesley
(Withdrew from NEU)
Observations:
Not gonna lie, was very surprised by the results this time around. Tbh kid’s stats and ECs were essentially the same from high school to college, but the success rate this time around was much higher (was rejected/waitlisted from most of these schools for freshman admission)
Tips from a Parent:
Do the Math: look at the common data sets from a few years back to get a sense of how easy (or not easy) it really is to transfer in. My kid wanted to transfer out no matter what, so we chose specific non T25 schools to increase the odds of success.
Dig into the Details: my kid’s reason for transferring was pretty straightforward - wanted to study a major (gender studies) that wasn’t offered at the LAC she attended. But that’s just the beginning. Essays really focused on the opportunities kid would have at (insert new school) including classes and professors, research opportunities, clubs and organizations, etc. Essays also talked about career aspirations and how transferring would help her achieve those goals. Compared to freshman applications, I’d say the narrative throughout her transfer application as a whole was way more cohesive and compelling this time around.
Be Real: Let’s face it, if you’re on this sub there’s a good chance you didn’t get the results you wanted the first time around. If you’re happy to stay at your current school but hoping to move up the T25 ladder, shoot your shot and hope for the best. But if you really want/need to transfer for whatever reason, make sure there’s some non T25 schools on your list so you (hopefully) have choices come May/June.
Hope this helps - very grateful to TTC25 for all your help!

Hello Reddit! Please be nice with my writing style, I have autism. I (F25) and my boyfriend (M25) have been together for 2 years, living together for 1.5 years. He came to my city originally for a girl he was with, but clearly, that did not work out. He then met me and moved in together after half a year (his ex never lived with him, and we moved into a new place from his old one). Everything between us has been great! He even told me he wants to propose to me this year! He pays the shared bills and rent (his choice), and I do all the housework (cooking, cleaning, laundry, making his favourite muffins every Sunday, etc).
I am in university, and I have 1 year left. Technically, my last semester can be fully online, so I only need to stay in this province for 3.5 extra months once our lease is up on September 1st. I work as a bartender in a small town. He LOVES his blue-collar job, and he is able to work anywhere he wants in Canada. He really likes his boss and co-workers as well!
Here's the issue: my boyfriend wants to move to the opposite side of my country (Canada) once our lease is up. We are able to live month to month until the end of December. He is very headstrong about going without me and having me move back in with my parents (which he knows is a VERY TOXIC environment). I cannot afford to stay moved out because all of my money is going to tuition and personal bills. He wants to move there without me and have me join in December.
His points (to keep this fair): 1) $2000 a month goes to utilities and rent, therefore he cannot save money (he makes a minimum of $55K per year), 2) He hates the province we live in because it is overpopulated, 3) although he has loads of friends and family here, he has some in the new province. He would be living with his dad until he finds a place in the new province. 4) he can go and find us a HOUSE before I get there, so I do not have to live with his dad (contradicts his wants to save money), 5) It's only 3.5 months of separation.
My points on why I hate this: 1) why would you leave your partner alone in a place they also hate? 2) Do I not have a say in this matter because I do not pay rent? If he paid me as if I were a housekeeper, I would be making more than half the rent in 1 month, so I think I do my fair share. 3) If he really thinks of me as his future wife, why is he making plans without me? 4) he has said countless times how much he loves our place, living with me, visiting his buddies all the time, and how much he loves his job and work environment. Why leave so quickly if he loves his life at the moment? Won't it be easier to move together in one go? 5) it's 3.5 months of separation...
He doesn't want to talk to me about it AT ALL and almost laughs at my emotions about the situation. He wants to make his final choice at the END OF AUGUST, which makes me worry that I won't have any time to plan. I doubt he is breaking up with me because everything between us is amazing besides this issue. He has no signs of cheating, and I have access to his phone whenever (I play a frog game on his phone sometimes; that's as far as I typically go into his phone). I do not understand why he can't wait 3.5 months to move WITH me. I know his dad likes me and loves my cooking, so I do not think it's his dad not wanting me there (whenever I see his dad, he goes on a rant about how lucky my bf is for finding a homemaker; if I lived there I would cook and clean for everyone as I know his dad won't want us to pay rent).
AITA for being upset about this? Are his points reasonable for leaving me behind? Please help!