Blog Archive

Harvest USA brings the truth and mercy of Jesus Christ by helping individuals and families affected by sexual sin and by providing resources that address biblical sexuality to individuals and churches.

Christians who are single have a real battle to face. In the midst of sexual temptation, they can easily wonder where God is in this ongoing struggle.

Jesus made many things abundantly clear to his followers, and they particularly apply to those who are single. He was clear about his love, forgiveness, and the enabling power of the Holy Spirit to live a holy life.

It can seem like God has left us on our own in this struggle, telling us what to do but seemingly not helping us. Oh no! Jesus is there with those of us who are single.

His disciples understood that following him had to be synced up with a willingness to let go of sin, die to self, and to embrace obedience as we “stay in our lane” in the race of faith.

…let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus…” (Hebrews 12:1–2, NIV)

This race of faith, however, isn’t easy. For those of us who are single, staying within God’s boundaries for sexuality can seem impossible. Life without sex feels tragic to some, foolish to others. Sexual integrity is an experience of both sanctification and suffering. Sanctification, because as we battle to slay sin and to live fully for Christ, we learn to entrust him with every area of our lives, growing in Christlikeness. (See 1 Peter 1:6–9.) Suffering, because resisting the enticement of sin and temptation is a trial common to humanity and an unavoidable reality of living in a fallen world.

It can seem like God has left us on our own in this struggle, telling us what to do but seemingly not helping us. Oh no! Jesus is there with those of us who are single. He absolutely gives us help in our sexual struggles. I’d like to focus on three ways to help us see that he is indeed present. By looking at who he is, we can understand what he provides.

  1. Our loving Lord and Creator. We belong to Christ, and all things were created by him and for him (Colossians 1:16-17). These wonderful truths orient our hearts and our thinking when ‘staying in the lane’ of sexual faithfulness is tough. When we believe that our entire self belongs to Christ (body, thoughts, sexual desires, relationships, etc.) and that he has a specific and wise plan for how we are to ‘use’ each of these things, it helps us to bend the knee of our will to him. We can submit, though it might be with tears and painful angst, “Lord, your will, not mine… your will, not mine! Help me, comfort me, rescue me.”
  1. Our Rescuer and way of escape. 1 Corinthians 10:13-14 explains that in every temptation, there is a way of escape out of it. God himself is our refuge and place of escape when we rush to him, nestling in close to him, allowing his enveloping presence to stand between us and the sexual temptation. Think here of Jesus, when he walked unwaveringly on storm-tossed waves to his scared and exhausted friends. He entered into their experience, calming their hearts and the outside forces battling against them (Matthew 14:22-33). Ponder the image of Christ as Shepherd, who knows his own, and gently holds and carries them (Isaiah 40:11, John 10:14-15). God rescues us from temptation by entering into our circumstances of sexual and emotional struggle.
  1. Our Redeemer and Mercy-giver. Our Lord knows we’re not going to stay in our lane 24/7. He is holy, commanding us to throw off sin. But the throne he sits on is one of mercy and grace (Hebrews 4:14-16). Therefore he is also gracious, receiving us in our desperate need and hearing our cries for help, especially in our brokenness. If you struggle to know what to say to him when those times come, look to the words of Psalm 13, 16, 34, or 51. These words can give voice to your own words. You can also find a worship song and pray it to the Lord.

Teach my song to rise to You
When temptation comes my way
And when I cannot stand I’ll fall on You
Jesus you’re my hope and stay!
(“Lord I Need You,” Matt Maher, 2013, All the People Said Amen (Live))

The most important tool in battling sexual temptation or emotional pain is knowing Jesus. And knowing that he wants you to run to him when you are even at your worst. As a single man or woman, you need more than behavioral strategies to succeed. You need a growing understanding and trust in Jesus. He gives us his presence and his power to run the race of faith that bears out in sexual faithfulness!

Nonetheless, we DO need a specific battle plan. That’s what we’ll look at in the next post.


To see Ellen talking about this issue, click on Ellen’s video blog, Sexual Integrity for Singles: It’s not a tragedy, and it’s not impossible, Part 1. These short videos can be used as discussion starters (together with the accompanying written blog) in small group settings, mentoring relationships, men’s and women’s groups, etc.

Affirming Gender is a new blog site that Sam A. Andreades, pastor, author, and speaker, has put together to create an online forum to discuss issues of gender and transgender. Sam is the author of enGendered: God’s Gift of Gender Difference in Relationship, a biblical and engaging study of how God has given humanity the gift of gender, and of the difference that gender makes in relationships and the rest of our lives.

A few months ago, Sam gave us a rich, in-house teaching on gender and transgender issues, and all of us here at HARVEST USA want to commend his ministry in this crucial area. Check out his new website, and start thinking about and exploring gender in ways that are both biblically solid and, perhaps, different than you would think. That this is a discussion on gender we need to have now is an understatement, given that we now read almost daily about gender being immaterial to who we are as persons or changeable according to the opposite gender we would like to be.

Sam is giving us permission to post some of his blogs that we think help our followers to think through these issues in theological and pastoral ways. Get to know Sam…he’s well worth your time online.

Here’s Sam’s post on affirminggender.com, dated December 31, 2016:

 I saw it begin at Yale in 1980…

It was in the campus air. Women’s Studies had begun as a field, laying a groundwork for Queer Theory in the 1990s. The people in the know would introduce it slowly, of course, to make sure it wasn’t completely abhorrent. It was the program to tear down the gender binary.

I noticed it in the women’s styles. Long hair was out. Wearing short hair as a girl was a statement. The style was not just easier to brush, but an attempt to cut off any sign that women differed from men.

There are several reasons for the destruction of gender, but this was one. The two camps of academic second-wave feminism (1970s–1980s) were battling about whether to empower women by showing them to be capable of supposed masculine traits or to seek equality by valuing femininity and what women do, working to reconstruct society’s values to value what women are. Neither side won exactly, but the resulting synthesis was a program to obliterate any sense of difference between the genders.

Some women resisted the program. Feminist author-to-be Naomi Wolfe was different, of course. Her incipient tendency to be a gadfly was evident even then in her long, full, flowing, brunette mane, which she refused to cut. She was annoying people even then.

Later-to-be Secretary of State Hillary Clinton, had just left the law school seven years before, with her hair intact. But she learned there, as we were all learning, that baking cookies was sub-par—if you are a woman, that is. That a calling of making a home for a family was for losers. In the process, we were being taught to disdain our mothers for the stability they made in their homes for us, the stability from which we went on to our great achievements.

They were right about there not being a difference in scalp hair. Men and women’s hair both grow long unless it is cut. As the apostle Paul recognized so long ago (1Co 11:14-15), “the nature of things” in Roman culture gave women of that time glory in their hair, as in American culture of the previous decades. So whose hair is long or short is not a matter of gender.

And yet it was.

Because gender is about relationship, ultimately with the other gender. Shearing that cultural artifact was about defying a practice that expressed a complement to men. It didn’t matter whose hair was short, but it did matter that there was some cultural way of expressing difference. And that was the point. Difference was to be erased.

But gender is all about making a difference. That is why Paul instructs the Corinthians to use the cultural practice to express truth about gender in marriage (v. 16). Erasing all distinction between women and men distances them from one another. And then follows the big mistake of believing that women’s problems can be solved without men, without reference to men, in spite of men.

But that will never happen. And that is why this blog exists. To call us in a better direction. For when you lose gender in relationship, you lose gender.

Welcome to the Affirming Gender blog, Post #1!

Updated 5.12.2017

Identity. What makes it up? It is no easy thing to decide, and we need help. I am writing this article having just learned today that a young man close to our family has decided that he is really a woman. He is taking a new name to assume what he thinks is his true identity.

People today have done a great switcheroo on the matter. Nowadays, a man’s desires are considered a deep part of who he is, at the core of his being. But his body is simply happenstance, a house of the soul that may be changed, or exchanged, without damage to his identity. We must grieve this change in the culture because it is exactly opposite of what the Bible says about us.

According to the Book, we are chock full of desires, some lofty, some destructive, many mostly contradictory. While some tell us about ourselves, others lie to us about who we are. To root our identity in a particular one is superficial and likely to mislead us. For a person to identify herself by the direction of her sexual desires (as in, “I am a lesbian”) is incredibly dehumanizing and limiting to the psyche. To demand, as our society now does, that people who experience same-sex attraction must identify with those desires, must consider them an inalienable and unchangeable part of who they are, must, in other words, call themselves “gay,” is one of the great harms of our day. It means that many who would like to determine themselves differently cannot get help with unwanted same-sex attractions. Even if they are aware that help exists, they will be persuaded against seeking it out.

At the same time, under the influence of Plato, Gnosticism, and, more recently Rene Descartes, our culture has decided that our bodies are not an important component of our identities. The body is considered a cage of our real selves, and sometimes a hindrance to our spirituality. But, in the beginning, God declares that He gives us bodies to reflect His image. In the first chapter of Genesis, He makes us masculine and feminine, giving us physical characteristics to guide us into our identities. That integration is maintained throughout the Biblical witness (spend some time, for example, meditating on James 2:26). Our bodies teach us how to be in relationship, and being in relationship is deeply who we are.

Transgenderism is a predictable result of rejecting the Bible’s counsel. We all commonly dislike parts of ourselves. If we switch what does not really compose our identities (our sometimes wrongful sexual desire) for what should compose our identities (our body), then when we experience severe distress with who we are, it makes sad sense to try changing our bodies. But, as the suicide statistics of those who transition show, that modification is not the answer. We are wrecking part of our true identities.

Our gender is a great gift from God, an immense privilege in reflecting His image, and, as expressed through our bodies, an indispensable key to understanding our inner selves. As I’ve said, it is no easy thing to understand our identities and our bodies are given to guide us in that understanding, to help us know how we should love. Why would people reject this great gift?

There are many reasons we could give, but two very important ones stand out. The reasons are false ideas that deceive many people today.

A first reason for believing that one is trapped in the wrong body is misunderstanding what gender is. According to the Bible, gender matters in relationship, and this part of who we are comes out in how we love one another (1 Corinthians 11:11). Again, rejecting this counsel, people come to think of their gender in isolation and rely on societal norms to define manhood and womanliness. They think that being a real man means using power tools, or being a real woman means wearing perfume. If you are a man who does not fit in with the norms around you, or who identifies more with the opposite norms, then—of course, that’s it!—you must really be a woman.

But your gender was never meant to be understood that way. Young people today need more than ever to see the Bible’s beautiful vision of manhood and womanliness so that they can be encouraged that they can do it as they grow. Yes, if I am a girl, I can be a woman in the Lord’s eyes. Yes, if I am a boy, I really can do the things that God calls men to do, I really can reach manhood. Maybe I cannot achieve the culture’s definition, but I can answer God’s call.

Our gender is a great gift from God, an immense privilege in reflecting His image, and, as expressed through our bodies, an indispensable key to understanding our inner selves.

A second reason people are apt to opt for transitioning is mistaking capacity for sympathy for identity. Our secondary sexual traits often overlap. Boys are usually better at math but not always. Girls often do better at languages but not every time. Many more men sleepwalk than women, but that doesn’t mean that no woman ever sleepwalks. God makes this overlap on purpose so that we can relate to one another. Men and women need points of connection. So if a guy feels certain affinities with women, he should understand that he is God’s gift to the church to help the men around him relate to the mysterious others in their midst. Pastorally, we can help this man by helping him to understand how he is uniquely created and how God loves many of these things about him, even things that he himself may hate. This man is given to us to understand women better, but he is not a woman.

These are two of the gross misconceptions, really deceptions, that cloud judgment and pave the road to the adoption of the opposite gender and alteration of the body. They block off finding one’s true identity in Christ.

We can expect the transgender phenomena to increase because when you lose gender in relationship, you lose gender. Our society has, and will. If you do not already, you will soon know someone like our family friend, who is taking a new name as a woman. His parents have written me, in a letter I just opened, urging me to support this decision. While I want relationship with this friend to continue in my life, I do so with great sadness for him. I must grieve at what is, to me, a great case of mistaken identity.

By Dr. Sam A. Andreades

Dr. Sam A. Andreades is a PCA pastor in Pennsylvania and author of the book, enGendered: God’s Gift of Gender Difference in Relationship, published by Weaver Book Company. enGendered won World Magazine’s Theology Book of the Year for 2015. Sam is a friend of, and partner with, Harvest USA in ministry to sexual strugglers.

Updated 5.23.2017

Ever since I was a kid, eons ago, I have been a long-time reader of the National Geographic magazine. So I was both intrigued and concerned when the January 2017 issue, “Gender Revolution,” arrived. How would the story on gender and transgender be told: with an objective analysis or a subjective slant? The front picture gave more than a hint: on the cover was an elementary-aged transgender girl, with the caption reading, “The best thing about being a girl is, now I don’t have to pretend to be a boy,”

I got my answer. I found myself looking at that picture and feeling much sadness. I couldn’t help but think that this young child is still “pretending,” but is now being encouraged to exchange reality for fantasy.

I don’t want to criticize National Geographic for producing this issue. After all, gender and transgender issues are in the forefront of our news and culture. National Geographic writes about all sorts of people and culture groups, and this is a story that fits in their purview. Christians should not ignore these stories of children and adults who feel out of sorts with their own gendered bodies. There is something to be learned in all this.

But the information presented in the magazine, from the main article to the sympathetic photos and stories of transgendered youth, seems designed to leave the reader with the conclusion that almost every news story today proclaims: that biology has no essential connection to what gender is, and we can be whatever we want to be regardless of the anatomy with which we are born.

That’s a deeply mistaken notion. But what’s most tragic is seeing where this has led—that we let even the youngest children make life-altering decisions that will lead them to steadily transform and even mutilate their bodies, with parents and other adults encouraging them onward. Our hearts should feel for how these children struggle with their sense of self, but we should grieve even more for the kind of help they are being offered.

The National Geographic main article, “Rethinking Gender” by Robin Marantz Henig, is the one to read carefully. It is well-written and presents itself in a measured tone, and that is what makes it all the more uncomfortable, if not disturbing. Unless you carefully read what it is saying and what is subtlety not being said, you might walk away thinking, yes, science is indeed showing us that what we believed about the connection between gender and biology—the normative gender binary—has been all wrong.

But that is not what the article proves at all. And you’ve got to read it carefully to know that.

Here is just one example:

The first part of the article describes the complexities of being born intersex. There isn’t anything new written here, but the brief summary is excellent in describing how very complicated this is for the child, their family, and their social unit. These are difficult situations for parents, doctors, and the children involved to sort through, and we should give wide leeway to acknowledge the tough decisions that have to be made here.

Intersex conditions have long been seen by the medical establishment as disorders of sex development. In other words, something has gone wrong in the fetal development of the child. A Christian worldview sees intersex conditions in the same light, placing it within the biblical story of the Fall, where the introduction of sin brought about brokenness in all things, including our bodies.

But in a post-Christian culture, energized by an increasingly aggressive LGBT agenda, intersex conditions are now being seen as evidence of multiple genders, as normative as the binary view of gender once was.

Henig then makes a leap from intersex to transgender, slipping in a paragraph that mentions Caitlyn Jenner becoming a trans woman. Here’s the paragraph:

As transgender issues become the fare of the daily news—Caitlyn Jenner’s announcement that she is a trans woman, legislators across the United States arguing about who gets to use which bathroom—scientists are making their own strides, applying a variety of perspectives to investigate what being transgender is all about.

Step back and notice what has happened here. Henig has linked here the complex issues about intersex conditions to someone being transgender. The reality is, these are two very different things. Jenner’s transformation has nothing to do with being born intersex. The phenomenon of transgenderism is quite distinct from intersex complications. This unwarranted (and virtually unnoticeable connection), if not challenged, will leave the casual reader thinking the two are related, and that science is finally coming to understand, through its research, a new understanding of gender.

As we at Harvest USA said in our recent magazine, Transgenderism: The Reshaping of Reality, we do not see this issue as discovering new things about gender. This isn’t enlightened thinking at all, but rather it is “nothing short of an assault against God, and God’s authority to create people in his image, ‘male and female.’” Transgenderism is a radical redefinition of what it means to be human, and the implications are likely to bring tragic results.

How did we go from ongoing generational discussions about gender expression (or roles) to encouraging children to alter and even mutilate their bodies to fit into those roles?

Henig casually drops hints that, indeed, something more than science is driving this phenomenon. At the beginning of the article, she writes about a 14-year old girl questioning her gendered body: “She’s questioning her gender identity, rather than just accepting her hobbies and wardrobe choices as those of a tomboy, because we’re talking so much about transgender issues these days” (emphasis added). Did you catch what is being said here? So much of what children are struggling with is how to fit into cultural roles of gender, many of which change from one generation to another. How did we go from an ongoing generational discussion about gender expression (or roles) to encouraging children to alter and even mutilate their bodies to fit into those roles?

What is driving the issue of transgenderism and its acceptance is not scientific research (note: let’s not as Christians oppose legitimate scientific inquiry into this issue), but a dominant culture which has persistently deconstructed and disassembled gender and gender roles for more than half a century. In a materialistic worldview that refuses to see, much less accept, a divine plan for how we should live, we now arrive at truth by means of our own individual stories and experience. This personal-truth-for-me culture is seen in a photo of a six-year-old boy who describes himself as “gender creative” and who, the caption says about him, “is very sure of who he is.”

A six-year-old who knows with certainty who he is? Childhood has always been observed as the journey in which young boys and girls wrestle with who they are, and eventually emerge into adulthood with a clearer understanding of themselves and the world in which they will live. Now we think children are wise enough to short-circuit that process by more than a decade.

The real difficulties these children experience will not be fixed by encouraging them to pretend to be what they are not, and especially to put their bodies at the mercy of hormone-altering drugs and surgical knives. Walt Heyer, a former transsexual, says in his recent commentary of National Geographic’s issue on gender, “Like others who elect to live the transgender life, I painfully discovered it was only a temporary fix to deeper pain… if National Geographic truly wanted to explore the complexities of gender change, they would have included stories of people who discovered that living the transgender life was an empty promise.”

Of course they didn’t, Walt. It’s not the cultural stream the world is swimming in right now. It’s all further evidence that the world we now live in is a modern version of ancient Israel: no truth, no design, no shared meaning or purpose. We’re left with conflicting opinions on how to live that give us no clear path forward. “In those days there was no king in Israel. Everyone did what was right in his own eyes (Judges 21:25).

Updated 5.23.2017

“What’s wrong with changing your gender if your body is sick—if your body is wrong for you?”  

How’s that for a question to answer? The question’s larger context was this: If you’re sick, you go to the doctor and get help. If you lose your leg, you get a prosthesis. If you’re depressed, you take medication. So what’s wrong with changing your gender if your body is sick, if something is wrong with it? 

Ellen Dykas and I went to a coffeehouse talk for young adults at Calvary Church in Souderton. Calvary has a terrific discussion event called Living Room Tuesdays, where, according to their website, “these meetings are meant to be a safe place for young adults to discuss issues, ask questions, and learn how the Bible directs us to respond to these issues.” As John McCants, the Pastor of Young Adult Ministries (who, BTW, is totally in sync with this age group!) said to us, “We’ve got to get Christians thinking well on these subjects. We don’t want to be stupid!”

So, yes, it was a safe place to open up and talk about transgenderism. But what came through was the fact that this is, indeed, a very hot topic. And one rife with confusion, courtesy of our culture’s pervasive post-Christian views of gender and sexuality.

After an hour of interactive discussion with John McCants, we took questions. Lots of questions. Questions that really couldn’t be answered with a simple yes or no, do this or don’t do that. Wisdom questions and conscience questions, particularly about how to intersect faith with living our Christian lives “out there” in the marketplace.

Then, near the end of our time, came the question at the top. Upon hearing it, I recognized the cultural mindset behind it. If someone feels this way, then why do Christians find fault with it, especially if, for them, it might be a life or death issue? There are lots of things we fix or change in life, so why shouldn’t transgenderism just be another one?

Our churches need to get these cultural issues on the table for discussion, to air them out, and to help people see the wisdom of God’s design in making men and women his image bearers.

Lurking behind this individualistic framework is our culture’s insistence that truth and reality are arrived at from my own personal experience. And if there is no God, then who I am (identity) and what I do (purpose) are entirely up to me.

Tragically, it’s a mindset that has infiltrated the church. While Christians should respect people’s life experiences, we must also be a people who believe that who we are and what we are here for is determined by God, who has put into place both design and boundary lines so that we might live well.

I couldn’t go too deep into a cultural worldview discussion at that point (we were wrapping things up after two long hours!), but this is what came to my mind. I acknowledged the deep struggle someone might have with aligning their biological sex with their sense of gender, but more foundational than someone’s distress is this issue: Does God have a primary claim on who we are, or are we in charge of choosing whatever seems right for us?

Then I said: Since when is being male a disease to be cured? Since when is being female a medical condition that needs intervention? If there are no biological complexities involved like intersex complications, why would you do this to an otherwise healthy, normal body? Why do we intervene in other “body dysmorphic” issues like anorexia but not this one?  

With someone who is literally starving but believes she is overweight, we properly locate where the struggle is: The person’s mind and heart, which has become influenced by self-destructive impulses, erroneous beliefs, and cultural distortions of what a body should look like. 

Why would we not do the same with a gender-confused person? We need to help that individual live well within his or her “assigned gender,” to learn that being male or female reflects the image of God and his purposes for our lives.   

There’s more to be said about the issue of transgenderism, but Calvary Church in Souderton, PA is on the right track. Our churches need to get these cultural issues on the table for discussion, to air them out, and to help people see the wisdom of God’s design in making men and women his image bearers.

Go to this link to see the videos on this discussion, as well as follow-up videos from the second time we had a similar discussion at Calvary.  

In general, people rarely come forward to talk about their sexuality, sexual struggles, or sexual identity issues. Therefore, it can be difficult to address people pastorally, even when pastors are willing and want to help people deal with their sexual brokenness. On the other hand, pastors are sometimes increasingly reluctant to address these issues themselves. One member of a church filled with millennials told me that his church never addresses issues like sexuality at all. That’s pretty ironic, given that this generation is the most porn-exposed, gay-affirming, and pro-gay marriage group of any generation—even in very conservative churches. In the absence of guidance from church leaders, the culture has done its own job of discipleship in this area quite well!

“Every day, it’s almost like I’m only one step away from starting to believe that, just maybe, we are the ones who have been wrong [about homosexuality].”

Indeed, pastors have told me they fear that the culture, sexually speaking, is starting to impact their leadership and elders as well. Case in point? Sam, an elder at a larger congregation with a mostly younger crowd, confessed to me recently, “Every day, it’s almost like I’m only one step away from starting to believe that, just maybe, we are the ones who have been wrong [about homosexuality].”

Phil, a pastor in a large metropolitan-area church, told me that some people stopped attending his church when they found out that the church held a biblically faithful stance on homosexuality. “Visitors are often offended when they learn what we believe about this issue, even though we talk about it with grace and mercy.” It’s true. Today it’s quite normal for someone to inquire of an individual, once they find out they are a Christian, “Well, what do you think about homosexuality? Is it a sin?” It’s seen as the new barometer of trustworthiness in the eyes of the inquirer. In an analogous way, church visitors, even those who may attend an introductory or membership class, also want to know up front now, “What does your church think about homosexuality?” One pastor described trying to navigate these waters today as a minefield—no matter what he says or how kindly he will say it, someone is going to be upset. In fact, the upset party may very well leave the church, perhaps taking some others with them.

Maybe that’s why one pastor of another large city church told me not long ago, “We’ll never have anyone from Harvest USA come and speak to our congregation. I don’t want to offend anyone, especially those who may be gay in the church.” Well, okay, but my question to that pastor would be, “How do you plan to educate your people biblically about sex and sexuality? Or are you just going to let them figure it out for themselves, continuing to allow the hundreds of other voices out there be their instructors?” I also wonder how struggling members of such a congregation might ever be encouraged towards honesty, faith, and repentance when it comes to their sexual temptations, struggles, and sin—to even want to get help.

My guess is that fear of man and a desire to not upset the apple cart are often ruling forces here. We err when we dismiss or fail to teach on something as big and important to God as sex. If we talk about these things biblically (as in really teaching what God says), we may fear that our message won’t go over well with those who are exploring the faith.

But church leadership doesn’t have to walk on eggshells, fear, be confused, or choose silence. Yes, teaching and speaking the whole counsel of God, offering mercy and grace all the while, can be a challenge. Yes, we’ll need to be more strategic in learning how to engage the culture that is already deeply influencing our own people. But if there’s any time that we must proclaim the truth and grace of God about these issues, it’s today!

Harvest USA wants to help pastoral staff, other church leadership, elder boards, etc., to better consider how to communicate all this with their congregations. No longer can we just wait on the sidelines. As leadership, we must intentionally think about how we can guide and help our people better understand God’s intention in these areas.

Please let us know if you’d like Harvest USA staff to help your church leadership and key volunteers think through these things. Your church staff and other leadership will be much better prepared to help the congregation if you do. Send me an email for more information on how your church leadership can begin to tackle these issues—and, therefore, be enabled to lead your people well in concerns close that are close to the heart of God.

A pastor calls, wondering what he should do. A married woman in his church is beginning to look like a man. Over several months her changed appearance has made it increasingly clear that a slow but significant transformation is happening. But neither the woman nor her husband has asked for help. No one in the congregation has said anything publicly, though people are beginning to take notice. Hence his confusion. What should this pastor do?

For a church to help someone with gender confusion, they must first see a real person in distress. When we get down to the level of the individual, this becomes not a cultural battleground but a person who is struggling. Yes, our culture has made transgenderism the issue du jour, but the person in front of you is like a lamb without a shepherd. In everything you do, help her come to the true Shepherd who will gently guide her.

So, if someone in your church is struggling with gender confusion, we need to do more than proclaim adherence to Genesis 1 and 2 to resolve his or her dilemma. Yes, good biblical teaching on sexuality is necessary. We must not abandon the anchor position that Scripture gives us: God created humanity as male and female, and those two genders are who we are as unique, individual persons. Living out our given maleness and femaleness is an essential part of what it means to be human.

But we also live in a Genesis 3 world. Ours is a world that is broken, resembling God’s original design but increasingly showing deep cracks in how God’s image bearers reflect his image. Men and women have struggled with sexuality and gender for countless ages, so this isn’t anything new.

What is different now, however, is how the culture has turned reality upside-down, insisting that the individual decides what is real and true, rather than the individual conforming to reality. But those who wrestle with their gender identity don’t think they are trying to be rebellious. Rather, they are confused, desperate, and fearful, trying to make sense of their pain. The distress they feel is real. The world’s solution seems more hopeful, a better “fit” to their struggle, so they embrace the post-Christian script that gender is essentially pliable.

What is our advice on what this pastor could say to this woman? How might he speak a message that could give her hope—maybe enough hope to grasp why God has called her to live as a woman; maybe enough hope that she can begin to see herself living congruently with her femaleness; and maybe enough hope for a future that would help her choose to slow down and reverse the transition process she seems to be pursuing?

What do we say? Here are five broad principles this pastor and a church can pursue:

Affirm and recognize how hard this is

Affirm the likelihood that this struggle has been going on for some time. Recognize that this is not a superficial battle and that she and others are trying to make sense of what they experience. Ask good questions so that you can begin to grasp what her life is like and why she feels so strongly that she needs to transition to the opposite gender. When did you start feeling this way? When do you feel it most strongly? What makes you feel most desperate? Get to know her; listen to her stories that are shaping her. Listen carefully.

Understanding biblical truth, and then applying it to our hearts, is a journey, so expect this to take time.

Carefully teach and seek mutual involvement  

Communicate to her that deep, persistent struggles grow stronger when we contend with them in isolation. As someone who attends your church, ask if she would allow you to keep speaking into her life about this. You want to hear her thoughts but you also want her to listen as you share a biblical perspective on gender and sexuality. Keep in mind that she has come to hate parts of herself, so communicate in a way that helps her question what she believes about gender rather than trying to convince her with an argument. Questions like, If God has designed every detail of your life from the beginning (Psalm 139), how do you view God if you insist on transitioning? What makes you hate parts of your body when God loves the very body he gave you? What would need to change if you began to accept the body you were born with? Do you know what Scripture says about what it means to be a man or a woman? How is that different from what you believe?

Understanding biblical truth, and then applying it to our hearts, is a journey, so expect this to take time.

Good teaching is rarely, if ever, the sole factor that encourages someone to move in the right direction. Our words, combined with our loving presence, are what people in pain need. Being involved also means connecting her to the body of Christ. You could assist her with Christian counseling, help her find an older and wiser woman as a mentor, involve her in appropriate ministry, pray with her, etc. It is in the body of Christ where we grow. Here, among those who will encourage her, she will learn to accept and grow into the gendered body God gave her. Walk with her for as long as it takes, through all the successes and failures that will be a part of her journey.

Help her to grasp that our life, which includes our body, first belongs to God

Patiently teach that believers in Christ have a deeper foundation for their identity than those in the world. We do not have the right to be autonomous, self-determined individuals, creating identities and lives that fit our felt needs. We are unique individuals, but we first belong to the One who gave us life and redemption. Being made in the image of God includes our gendered body; who we are and how we relate to God and others flows through and is shaped by the body we are given at birth. The body is not like a piece of clothing we can change; we are “ensouled bodies,” bodies into which God breathes life. The body he has given us is essential to our identity.

An identity grounded in Christ seeks his purposes above all else. Orienting ourselves around Christ allows us to reflect on the secure identity that he offers, rather than frantically trying to discover or fashion an identity for ourselves. Grounding who we are in Christ gives us the means to fight and grow increasingly free of internal desires that first confuse and then enslave us.

Teach a biblical view of perseverance in the midst of suffering 

Acknowledge that some life-situations are chronic, persistent, and will not be completely resolved in this life, like many chronic disability circumstances. We are called to persevere faithfully in certain situations, to discover in and through the struggle that God’s grace gives all of it meaning, purpose, and daily strength to live, grow, and even to prosper (2 Corinthians 12:8-10).

Call her to bring God into the heart of the situation

Bringing God into the heart of the situation is absolutely necessary because this is a spiritual issue too. Her gender distress has another element of struggle, beyond what she or others think about this issue. And it is this: To go against God’s design and purpose (and reality itself) brings about increasing confusion and pain. Searching for healing is not necessarily wrong, but pursuing solutions that violate God’s intentional design and purpose is rebellion against him. Bringing God into the center is to move toward obeying him, even when it is difficult.

Obedience involves repentance, a daily practice that slowly brings about change and joy. This is accomplished not by focusing on behavior, but by helping her see her heart, the place where she still seeks to find her own solutions. Help her see that obedience is not just keeping a set of rules, but rather the means to experience following Christ as a life-affirming direction. But be careful about what obedience looks like. We are not calling her to live out gender stereotypes, but for her to embrace being a woman who lives that out in ways that honor God, which can look uniquely different than our preconceptions.

We could say a lot more here. But speaking into these broad categories might open doors to effectively help someone wrestling with gender confusion to seek God’s help to be who God has called him or her be.

On May 13, 2016, many were surprised to learn that the federal government issued a directive, concerning transgenderism, to schools receiving federal Title IX grants. The directive said that schools must allow transgender students to use the bathroom and locker room that match their gender identity. A confusing issue on a personal level became even more confusing as it developed into a public policy issue.

The emergence of public scrutiny over gender raises questions in the minds of many Christians: Why would someone identify as transgender? What do we mean by gender? Is it possible that there are more than two genders, male and female? How does Scripture call Christians to interact with transgender individuals?

These questions and the various answers given have sparked tremendous confusion and even, from some, hostility over what many see as another example of society going off the rails. It has become crucial for Christians to know how to reason through these issues on gender. With opinions on gender coming at us from all directions, we must find clarity to both understand and respond—intelligently, and with Christ-like compassion.

How do we understand what gender is?

What is a traditional understanding of gender? To understand what is revolutionary about current gender politics, a quick look at how gender has been viewed historically, across all cultures, is necessary. For the whole of human existence, society, with few exceptions, has affirmed a male-female binary regarding gender. In other words, an individual’s [given] physical sex at birth revealed and determined which gender the person was, however those gender roles of being a man or woman were expressed in one’s given cultural time period.

In the twin areas of sexuality—sexual behavior and gender identity the church is experiencing tremendous pressure to change its understanding of what Scripture says about personhood and identity—and to subsume its authority to that of the individual.

This view of gender understood that for a very few number of individuals (about one in every 1,500 births, or .007% of the population), this binary classification was not clear at birth. A condition known as intersex, formerly known as hermaphroditism, occurs when an individual is born either with genitalia of both sexes or with ambiguous genitalia. This poses tremendous challenges for these children and their parents regarding what gender they will live out. We ought to give much understanding and compassion for these difficult situations. However, intersex conditions have not been viewed historically as evidence of multiple genders, but rather as disorders of sexual development. Like someone born without the ability to use their legs to stand or walk, such a condition does not argue that there are multiple views about what legs are for.

What is the new cultural understanding of gender? In simple terms, it’s this: Instead of possessing one of two fixed genders for life, the new understanding is that gender is fluid. Gender exists not as two permanent, fixed points, but rather on a continuum ranging from male to female. One’s experience of gender is no longer one gender or the other; instead, it can be entirely opposite from one’s biological sex, or one can switch back and forth between two genders. The goal of this cultural redefinition of gender is to ultimately do away with even the categories of male and female. Gender doesn’t matter in understanding what it means to be human.

A second element of this new cultural understanding is that gender is not innate, but acquired. While a child is born with male or female genitalia, that child does not develop his or her sense of gender identity until well after birth, according to psychologists. In most individuals, psychological gender is congruent with physical sex. However, in some cases, this is not so. Hence, it is possible to have an individual born with genitalia associated with one gender, but to have a psychological conception of one’s gender that is incongruent with one’s physical sex.

Transgender is a blanket term applied to a person whose subjective experience of gender is incongruent with his or her physical sex. Because of this perceived discrepancy, a transgender individual may elect to live out his or her gender in any number of ways. One might choose to identify as a particular gender different from his or her physical sex but never take measures to surgically or pharmacologically alter his or her physical sex. Someone might go through a process of using certain drugs to alter brain chemistry and hormone levels to develop physical characteristics of his or her preferred gender. Or one might elect to undergo gender reassignment surgery. These last two processes are known colloquially as transitioning.

Gender matters to God, and as his image bearers, it should matter to us as well.

This particular cultural concept of gender is new and itself in a state of evolution. In 2012, the Diagnostic and Statistical Manual (DSM-IV) of the American Psychiatric Association categorized the aforementioned types of gender incongruence as a psychiatric condition: Gender Identity Disorder (GID). Just four years ago, the psychiatric community would have counseled the GID-presenting patient to accept his or her physical sex.

When the DSM-IV was updated in 2013 (DSM-V), the diagnostic criteria for GID changed, so that most people who were previously diagnosed with a psychiatric disorder are now diagnosed with Gender Dysphoria—a perceptual problem, as opposed to a disorder. Now the goal of the therapist is to help patients accept their perceived or preferred psychological gender.

What is the problem with transgender? Essentially, this view of sex and gender makes the individual’s experience and feelings primary about what it means to be a person. Who I am and what I am are grounded in what I feel or believe about myself. Everything else—whether Scripture, or physical reality, or millennia-old social understanding—becomes secondary to my understanding of personhood. So if I feel as though I am another gender—whether male, female, or something in-between—that is who I actually am.

This radical view of personhood and identity comes out of the movement toward deconstructing gender and sex (as they have been traditionally and historically understood), which is the fruit of the sexual revolution that began more than half a century ago. Sexual boundaries and gender understanding are seen as social constructs, imposed by tradition (religious and civil) and by those in power. Viewing the issue from that worldview, the individual is elevated above society and is now seen as self-determinative and authoritative, able to choose what best fits their own perception of reality. The result of this worldview disallows any kind of objective truth from God—that the world he created has a particular design and a particular purpose within which people find God’s plan, his purposes, and themselves.

In the twin areas of sexuality—sexual behavior and gender identity—the church is experiencing tremendous pressure to change its understanding of what Scripture says about personhood and identity—and to subsume its authority to that of the individual. While the world sees this process as freedom and finding authenticity of self, Scripture views it as the outworking of sin and rebellion that is the result of the brokenness of life. The last line in the book of Judges, “Everyone did what was right in his own eyes,” aptly describes our world of increasing chaos and brokenness.

What is God’s view of gender?

Understanding the narrative of Scripture when it discusses human beings, made in the image of God, as either male or female, will give us a critical starting point for entering into this discussion.

Scripture is the starting point for how Christians ought to think and live. God’s Word has much to say regarding gender and makes the following especially clear:

  1. It identifies two (and only two) genders in creation, with no distinction between biological sex (male and female) and gender (being a man or a woman)
  2. It describes the brokenness of creation in the Fall, from which gender confusion results

Scripture identifies two (and only two) genders in creation

We see this plainly when God establishes two genders—male and female—by decree in Genesis 1:27:

So God created man in his own image,
in the image of God he created him;
male and female he created them.

God created men and women specifically for a particular kind of relationship with one another: The covenant of marriage, where the creation of children, leading to the development of both family and society, is a major reason for our sexuality. Sexual activity is connected to humanity’s purpose in life—a purpose that God mentions in Genesis 1:28 to manage the earth and make it a place of bounty and beauty. Creating life is an essential part of this.

But the Genesis story, as the anchor for our understanding of sexuality and gender, doesn’t limit gender differences only to reproduction. Male and female reflect God’s image to the world, and particularly so when a husband and wife join together in marriage. The narrative in Genesis hints at how gender differences profoundly shape humanity and our relationships. When Adam first sees Eve, he speaks of both similarity and difference, and between them a relationship develops where intimacy, transparency, mutual love, and unity grow in a way unlike any other human relationship (Gen 2: 21-25). Eve’s designation as Adam’s “helper” speaks of a relationship of unity and shared purpose (and not, as some erroneously think, that woman is inferior to man).

The importance of gender is not relegated only to marriage, either. A single man or woman also lives out their unique identities and personalities in the context of their malenesss or femaleness. All relationships are structured and enhanced through how we relate to one another as gendered beings.

So, God has established two genders—male and female—generally, in creation. But, we must note that he has also established these genders particularly in the lives of each individual. That is to say, God has assigned one of the two genders to each person at his or her birth. Scripture declares that God has planned out our unique identities, which includes the biological sex with which we were born.

The Psalmist in Psalm 139 says clearly that God designed each person before he or she existed:

  • “For you formed my inward parts; you knitted me together in my mother’s womb.” (Psalm 139:13)
  • “My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth.” (Psalm 139:15)
  • “Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there were none of them.” (Psalm 139:16)

God both declares and foreknows the gender he has given to us. Examples of this are found throughout Scripture: Hagar is told she will bear a son who is to be named Ishmael (Genesis 16:11); Abraham and Sarah are told that Sarah will bear a son, and they are to name him Isaac (Genesis 17:19); the angel of the Lord tells Manoah that his barren wife will soon bear a son (Judges 13:3); and Mary receives the startling news, as an unmarried woman, that she would bear a son, Jesus, who would be the Messiah (Luke 1:31).

These key redemptive-historical acts, while they only mention the birth of sons, nevertheless establish the fact that it is God who ordains who we are as either male or female, as either sons or daughters.

Scripture describes the brokenness of creation in the Fall, from which gender confusion results

Christians do not live in a perfect, transcendent world; they share in the extensive brokenness of all creation. In the area of sexual behavior, the numerous prohibitions in the Old Testament regarding particular sexual acts is telling. The reason why God had to spell out one sexual prohibition after another was not because he views sex as intrinsically evil (as some think Christian doctrine teaches), but because our fallen, sinful hearts are capable of doing evil even with the good things God has created.

Though God’s order for creation exists in fractured form, it still remains. It still matters that we live according to it. Regarding gender confusion or fluidity, in Deuteronomy 22:5, the Lord tells his people that to live as if you are someone of the opposite gender is sin. For many years, Deuteronomy 22:5 was used as a proof text against transvestitism, but its meaning goes far beyond simply wearing the clothes of the other gender. The verb-object clause used in the verse means to “put on the mantle” of the opposite gender—in other words, to live as though you were of the other gender.

The entire narrative of Scripture, including this passage, proclaims that God created all individuals to be either male or female, and to live as a man or woman in harmony with their physical sex. (As mentioned earlier, special consideration should be given to those who are born with intersex conditions, for they will require difficult decisions that are made for the benefit of the child; but these rare non-binary situations, which some proclaim as evidence of a “third” gender or sex, are evidence that God’s original design is broken and not that he intended multiple forms of gender.)

Gender matters to God, and as his image bearers, it should matter to us as well. To alter one’s birth gender or to live as a member of the other gender is therefore sin—as it is a repudiation of God’s will and intent for the particular creature.

One is reminded of the Lord’s words to his rebellious people in Isaiah 29:16:

You who turn things upside down! Shall the potter be regarded as the clay, that the thing made should say of its maker, “He did not make me”; or the thing formed say of him who formed it, “He has no understanding”?

To live outside of his design and purpose is to engage in rebellion against him, even if that rebellion is the result of confusion and personal pain. The confusion about gender is the result of our world moving away from an acceptance of God as both creator and ruler. The implications for the individual in distress, and for society as a whole, are enormous. It is right and good and necessary that we proclaim a true view of human personhood and the benefits that come from embracing it.

I’ve come across some interesting and informative web posts that are good reads and worth your time! Every so often I’ll try to send to our website readers a few articles, columns, or reports that can help you stay on top of current cultural trends in sexuality and how to respond with biblical wisdom and compassion. Just a heads up: Not everything will be from a Christian perspective, nor will it always reflect what we think and believe, but if it has critical information or a careful perspective we should know about, I’ll post the link.

This is a long read, but well worth it! The New Atlantis Journal published its September 2016 issue entirely on sexuality and gender issues. The New Atlantis Journal

1. You can read this issue online, or you can download it as a PDF file. Drs. Lawrence Mayer and Paul McHugh write a summary of medical and social science research related to sexual orientation and gender identity. The report already has made a big impact.

Here are two sentences from it:

“The understanding of sexual orientation as an innate, biologically fixed property of human beings—the idea that people are ‘born that way’—is not supported by scientific evidence.”

“The hypothesis that gender identity is an innate, fixed property of human beings that is independent of biological sex—that a person might be ‘a man trapped in a woman’s body’ or ‘a woman trapped in a man’s body’—is not supported by scientific evidence.”

The New Atlantis is not a Christian journal, so it is important that this study rebuts the cultural/political mantra that sexual orientation and gender dysphoria are biologically caused. In other words, the issue is not settled as many proclaim. While some of its conclusions do not entirely align with Scripture’s view of sexuality and gender, it is, nevertheless, a careful examination of issues of causation and care for those who live with same-sex attraction or gender dysphoria.

2. On the issue of gender and transgender, Dr. Robert Gagnon has a blog post responding to Dr. Mark Yarhouse responding to Gagnon’s response to Yarhouse’s Christianity Today article. I hope you were able to follow that.

How the church should respond to men and women with gender dysphoria is pastorally critical regarding faithfulness to Scripture in what it says and how we help those who struggle to obey Christ. Yarhouse and Gagnon are believers who care deeply about the gospel and how the church should apply it to people struggling with same-sex attraction and gender dysphoria. Our Transgender Resource Page already has links to Yarhouse’s CT article, as well as Gagnon’s first reply to that. Transgenderism Resources

Here’s the second round of their online conversation about pastoral care of someone dealing with gender dysphoria.

Mark Yarhouse’s article in First Things: Understanding Gender Dysphoria: A Reply to Gagnon

Robert Gagnon’s reply: The Yarhouse Rejoinder

We appreciate both these men, and what they bring to the conversation on sexuality and gender. The more our society embraces secularism, the more complicated it will be for the church to help its victims. If you’re wondering where Harvest USA leans on this complicated transgender issue, we side more with Gagnon. We should be pastorally sensitive in helping the individual, patiently walking with that person, willing to flex with them in their struggle to follow God, but not in a way that affirms or encourages what is delusional in their struggle. There are some boundary lines that we believe would be wrong to cross in how we help someone.

3. Here’s a short read. Tim Keller posts a thought experiment about how one’s culture influences and shapes what we think and believe. “The Gay Anglo-Saxon Warrior.”

The Gay Anglo-Saxon Warrior

Our culture is constantly pressing in on us to “be ourselves,” and that all-important search to “find ourselves” is discovered internally, by how one feels. But our feelings are a blind guide to life. Cultural voices that call us to live in ways that entice us to disobey God are echoes of the original voice in the Garden, “Did God actually say….?”

Here are a few sentences to entice you to read this short excerpt from a book Keller wrote: “What does this thought experiment show us? Primarily it reveals that we do not get our identity simply from within. Rather, we receive some interpretive moral grid, lay it down over our various feelings and impulses, and sift them through it. This grid helps us decide which feelings are “me” and should be expressed—and which are not and should not be.”


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