TRANSGENDERISM: A BIBLICAL RESPONSE

How should we regard sex-change therapy? Isn’t it just like cosmetic surgery to remove wrinkles or blemishes?

Instead, it seems that God is more interested in gender than in cosmetic disfigurations. He created us as male and female without any intermediate varieties:

·       Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” So God created man in his own image, in the image of God he created him; male and female he created them. (Genesis 1:26-27; ESV)

After He finished creating, He declared it all “very good” (Gen. 1:31). He also instituted marriage specifically according to the two sexes He had created (Gen. 2:24). And then He assigned specific roles according to gender (Gen. 3; 1 Timothy 2:11-14; Ephesians 5:22-31). God could only do this in a straightforward and clear way if there is no sexual gradients between the two sexual identities.

However, people point to ambiguous genitalia to argue that, biologically, there are gender gradients. They therefore reason that since many genders are available, this gives us the license to choose. However, ambiguous genitilia is an abnormality. So too is being born without arms and legs. However, this doesn’t making cutting off our legs a viable choice.

Ten or fifteen years ago, Barbara Walters highlighted a group of people who felt that they never were intended to have legs and had them cut off. This was understandably regarded as pathological. However, sex-change therapy is not.

The Bible also specified sex-specific clothing. Men could not wear women’s clothes or visa-versa:

·       “A woman shall not wear a man’s garment, nor shall a man put on a woman’s cloak, for whoever does these things is an abomination to the LORD your God.” (Deuteronomy 22:5;1 Corinthians 11)

If there are many genders, such teachings regarding the appropriate gender-based behaviors cannot be applied.

Transgenderism also often implies homosexuality, something unequivocally forbidden, even in the New Testament:

·       Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality… (1 Corinthians 6:9)

A multiplicity of genders would necessarily invalidate all of the Bible’s binary gender teachings.

Besides, to be consistent, if sex is determined by choice and not genetics, choice would have to predominate in other areas of life. Consequently, a ten year old could rightfully claim that he is 65 and receive senior benefits. Whites could claim that they are Black, and Blacks claim that they are White, even to gain certain cash or affirmative benefits. In fact, any human category would be up-for grabs. A high school dropout should be able to claim that he is a doctor.

Apart from its logical implications, it was recently found that trans-people practice self-harm at an alarming rated – 96% according to a recent study: https://www.lifesitenews.com/news/96-of-transgender-youth-engage-in-self-harm-study

Add to this the alarming rate suicide attempts among trans-people – 40%.

The impact of the destruction of reality-based categories would also be devastating for the Church. When we fail to preach against sexual sins, our silence communicates that the issue isn’t important. If it were, we would preach against it, right? However, many churches have fallen silent in this area, allowing transgenderism’s narrative of sexual choice to find a welcome even in the Church.

If we allow church members to live trans-lives, they will necessarily lead others into sin, even if it is not exactly into the same sin. Therefore, Paul argued:

·       It is good not to eat meat or drink wine or do anything that causes your brother to stumble. (Romans 14:21)

If a church chooses to not address sexual sin, disunity and conflict will be the fruit. Even worse, silence is unrepented sin that corrodes our conscience.

Nevertheless, we must have compassion on trans-people and welcome them with humility, patience, and love (2 Timothy 2:24-25), especially in light of their suffering. However, the pulpit must provide them with the healing light, showing them that there is a better way. To not do so is a betrayal of the Good News, which requires repentance (Luke 24:47; 13:1-5).

It is this loving light that serves as the basis for our Spirit-given unity. There is no other foundation upon which to build our unity and to love others. The love of the world, soaked with silence, denial, and indulgence, cannot take the place of the Gospel, nor can we expect it to.