Total depravity is the doctrine that human nature is thoroughly corrupted and sinful as a result of the fall. This doesn’t sound like good news. But it changed my life.

It was a Sunday morning in 1996 when I heard the sermon. As a single man of 28, I had struggled with same-sex attraction for much of my life. For years, I had been acting out on that attraction.

And, I was a Christian. I knew from an early age that the Lord had chosen me to be his. As I struggled with a confusing and unwanted sexual desire that was nonetheless intoxicating, I gradually learned how to lie to others and to myself, simultaneously justifying and denying the reality of my sin. I lived a double life: I was the good Christian to everyone I wanted to impress, and I was the flirt and tempter to all the men I wanted to draw into my embrace.

With each passing year, the ease with which I justified my sinful behavior grew. Particularly when I felt lonely, unloved, unaffirmed, tired, or ashamed, I ran into the arms of lovers with less and less resistance. I was Pavlov’s dog, mouth watering for satisfaction each time I heard the ringing bell of my emotional emptiness.

Accruing Guilt and Shame

With the momentary pleasure of sin, however, came a mounting awareness of guilt and shame. They were the weeds that kept me from truly enjoying the flower of sin. No matter how often I pulled those weeds, new ones sprang up. Though I didn’t see them as such at the time, the guilt and shame I felt (and despised) were the Holy Spirit’s tools to teach me, through pain, that sin is not what I was created for.

Over the years, that guilt and shame compounded in my soul with interest. It was like accumulating credit card debt. I’d made a thousand small impulse purchases—and couldn’t ever pay off the balance. The burden felt increasingly crushing.

My theology was an uninformed and strange mixture of Arminianism and Christian perfectionism. I felt a certain love for God and from God. But the haunting awareness of my love of self—and of the pleasure sin brought me—undermined any assurance I had of God’s love for me. Surely, I felt, I need to somehow accumulate more “good” toward God than “bad.” But I had a sinking feeling, for I knew this was impossible.

Depravity Confronted

Back to the sermon. The preacher was James Boice, the church Tenth Presbyterian in Philadelphia. And the sermon was the first in a series through Romans. The first topic: total depravity.

I’d never heard that concept before. I thought people are essentially good—sin is just an anomaly to be overcome. Even with my guilt and shame, I thought I was essentially good. If only I could put my same-sex issues behind me, I told myself over and over, then I’ll be all right.

I thought homosexuality was my biggest problem. And because I had tried unsuccessfully to change, because I had prayed without answer 10,000 times that God would give me the same lust for women I had for men (or, that he would make me a practical eunuch and remove all sexual desire forever), I was convinced I could never overcome it.

But hearing about total depravity was a game-changer. I was being told that I wasn’t essentially good, that everything about me was broken by sin. Neither homosexual behavior nor the same-sex attraction that drove it was my biggest problem. My heart was.

I was confronted with the reality that I could never repay my sin debt to God. The problem wasn’t I hadn’t tried hard enough; the problem was the debt itself was impossible to pay. And that is precisely why Jesus had to come and die in the flesh, as the propitiation for my sin—because my debt of sin was so overwhelming, so comprehensive, it utterly bankrupted me.

Joy in Total Depravity

The doctrine of total depravity became an encouragement because I began to see for the first time what familiar verses actually meant: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.” (Eph. 2:4–5)

I was born spiritually dead—not just spiritually indebted, as I’d thought. God loved me, and through no work of my own, except the faith he himself granted me as a gift, he made me alive together with Christ. Here was grace, only grace. It had to be this way. Because I really am that bad.

The flip side of total depravity is that now, inseparably united to Christ, I share in his righteousness. This isn’t the moral perfectionism I previously tried to cultivate; it’s the unmerited love of God the Father declaring me just before his throne. Christ was “made . . . to be sin so that in him we might become the righteousness of God” (2 Cor. 5:21). And that unmerited declaration of righteousness is meant to empower ongoing repentance. As Paul says in Romans 2:4, “God’s kindness is meant to lead you to repentance.”

War Goes On

The reality of total depravity is that it is “total.” Even in repentance, the brokenness of everything in me and about me can lead to times of fear and despair. Victory has been secured, but the war wages on. The enemy will fight until the bitter end.

The comfort is in knowing that though I am thoroughly corrupted and hopelessly lost, Christ has chosen to love me and rescue me. He completely paid off all my reckless debt—even the debt I continue to accrue through my faltering love for him. On top of it all, he delights in making me his own forever.

Total depravity changed everything for me. Not because of its message of brokenness, but because for the child of God, it’s a gateway to hope. Only through total depravity do the beauties of unconditional election, limited atonement, irresistible grace, and perseverance of the saints come into their full glory. Only through understanding how indebted we are in Adam do we ever even begin to perceive how deeply loved we are in Christ.

With the culture rapidly changing, more children are describing themselves along the lines of the LGBTQ+ acronym. While there are lots of reasons for why this is happening, Christian parents need to help their children understand sexual and gender identity from a biblical perspective, as well as help them communicate to their peers a Christian worldview of sexuality and gender. Read more about this in Tim’s blog, How to Talk with Your Kids about LGBTQ+ Identity.

There are many other resources on our website that will help you explain LGBTQ+ identity to your child. One additional resources is Tim’s minibook, Explaining LGBTQ+ Identity to Your Child: Biblical Guidance and Wisdom. This resource is available for purchase in three formats: eBook, Kindle, and Minibook 5-pack.

One of the questions we receive most frequently at Harvest USA goes something like this: “My daughter just found out that she has a transgender classmate. How do I help her to respond?”

Or, “We just found out that my husband’s brother is gay. We’re not sure how to explain this to our 12-year-old son.”

These situations, and others like them, are confronting more and more families. The number of adults self-identifying as LGBTQ+ has grown to 4.3% of the adult population, which is almost double what it was 18 years ago.

And among Generation Z (that’s kids 18 and under), the percentage is higher. Roughly 8 percent of high school students report being lesbian, gay, or bisexual. And, studies show that 2.7 percent of teens are unsure of their gender identity.

So even if your child doesn’t experience same-sex attraction or gender struggles, they probably know at least one other person who does.

One goal, then, is for parents to help their children understand some basic information about LGBTQ identity. But there is another important goal—discipling children to speak the truth in love and compassion to those around them who identify as nonstraight and gender nonconforming.

Help your child to think: What does the Bible say about gender?

Scripture tells us that God created all of his image-bearers as either male or female (Genesis 1:27). There is nothing in the Bible that leads one to conclude that gender is distinct from birth sex, or that gender is on a continuum from male to female, or that gender evolves over time.

Rather, in Psalm 139:13–16, we see a tender and intimate rendering of the fact that God “knitted [us] together” in our mothers’ wombs, and that he wrote in his book every one of our days before one of them came to be. Gender is not something that develops as a psychological process. It is ordained by God from beyond eternity. Babies born boys in Scripture are called boys from birth and grow up to be men. Babies born girls grow up to be women. Birth sex and gender, according to Scripture, are one and the same concept.

Help your child to think: What does the Bible say about sexual orientation?

Scripture does not have a category of sexual orientation; that some people are straight and some nonstraight. From Genesis to Revelation, Scripture affirms that sexual desire and behavior is rightly ordered between a man and a woman as husband and wife. In every place where sexual lust and behavior are outside of marriage (all homosexual lust and behavior, as well as heterosexual lust and behavior), Scripture condemns it.

Help your child to think: The primary purpose of our sexuality

I say all this to point toward the primary use (or orientation) of sexuality in Scripture, and while this is not intuitive, it’s very much worth helping your children understand.

Sexuality is supposed to be oriented toward God, in obedient and self-sacrificial stewardship (1 Corinthians 6:15-20). When we misuse sexual desire and sexual expression, we sin primarily against God. Why? Because sex, among other things, is meant to be a kind of signpost, pointing us to the union we have with God through Jesus Christ.

While we temporarily become “one flesh” with another human being in sexual expression (6:16), we are continually “one spirit” with God through the indwelling of the Holy Spirit in believers (6:17-20). Sex, within the covenant context of marriage, is meant to be a dim earthly picture looking forward to the far more glorious and long-lasting union the believer has with God through Christ.

Help your child to respond: Ten strategies to talk with your child about LGBTQ+ identity

We honor Christ most in this context by speaking the truth about God and his design for sex and gender—but by doing so in love. Speaking the truth in love generally occurs within the context of relationship—one friend humbly and graciously asking the other to reconsider his or her views and actions. Are we willing to truly love our LGBTQ+ neighbors, and to engage them as friends?

Here are ten ways to begin that process with your child.

  1. Adopt a zero-tolerance policy on bullying and cyberbullying.
    Bullying has no place among God’s people. Teach your child to prayerfully take a stand to defend his or her LGBTQ+ friend or loved one from acts of injustice.
  2. Teach your child how to pray for his or her LGBTQ+ friend or loved one, and pray together as a family.
    Pray first and foremost that the friend or loved one would know Christ, and from a relationship with him, would grow to love and trust Jesus as Savior. Pray that he or she would understand God’s goodness in the way he designed sex and gender, and to walk in repentance.
  3. Speak with your child in age-specific ways about God’s design for sex and gender.
    Even young children can begin to grasp the goodness and design of sexuality and gender that God created. Children can comprehend some of the emotional and spiritual struggles that a child their age experiences when they feel different from their peers with regard to sexuality and gender nonconformity. Children can learn how to befriend and stand up for others, without accepting the untruth that their peers believe.
  4. Talk about the immutability of gender—that people don’t change from one gender to another as they grow.
    Who they are as a gendered being today is who they will be for the rest of their life. Children—particularly young children—often learn about gender and their particular roles in social groups through play. Don’t discourage children from play-acting as members of the opposite gender. But, remind them of the difference between play and reality. There is inherent goodness in embracing one’s God-given gender.
  5. Discuss gender roles with your child.
    Explain that just because a boy likes to engage in activities that might be culturally classified as “feminine,” like baking, crafting, or taking care of children, that doesn’t mean he’s any less of a boy. The same goes for girls who enjoy activities that might be culturally “masculine.”
  6. Help your child resist the temptation to be judgmental toward others.
    Even though it is sinful to self-identify as transgender, remind your child that he or she is a sinner, too, in need of the same grace to be saved and to repent as his or her peer! This can be a way to encourage your child to begin to understand his or her own need of Christ.
  7. Make sure that you show respect for your child’s peer in your attitude, words, and actions.
    Don’t mock or exclude the other child. Invite him or her into your home. Treat him or her as you would any other of your child’s peers. Your child will model his or her own attitudes after your own.
  8. Ask your child if he or she has ever been confused about sex, sexuality, or gender.
    Invite them to share those questions with you. Encourage them that feelings never equal identity. Identity comes only from God, the Creator.
  9. Invite your child to dialogue with you about friends, classmates, or family members who have adopted an LGBTQ+ identity.
    Ask them what they think about their friends or loved ones living in alternate lifestyles. If they think it’s OK, you’ll need to do more teaching to show them what Scripture affirms. Be patient in explaining. The culture is daily sending out persuasive worldviews.
  10. Brainstorm with your child ways in which he or she could respectfully speak the truth in love to their LGBTQ+-identifying friend or family member.
    Let’s be honest here: it’s difficult to speak biblical truth—and by that, I mean a Christian worldview of life, including sexuality and gender—to those who are not living it. This is hard even for adults to do; harder still for kids who are more prone to peer pressure and peer conformity. Brainstorm with them how they might be able to talk (in their own words) about these issues with them in timely and respectful ways. The goal here is to help them not to be afraid to talk about what they believe. It’s not about convincing their friends that they are wrong, but about helping their friends (who most likely don’t know what a Christian worldview is) discover there is another way to think and live. And we who believe that God can take the smallest of seeds and grow something large out of them, will trust the Holy Spirit to use even the words of our children to bring others, in his time, to faith.

There are many resources on our website that will help you explain LGBTQ+ identity to your child. One additional resource is my minibook, Explaining LGBTQ+ Identity to Your Child: Biblical Guidance and Wisdom. This resource is available for purchase in three formats: eBook, Kindle, and Minibook 5-pack.


Tim talks more about this issue in the accompanying video: How Do I Explain LGBTQ+ Issues to My Children? These short videos can be used as discussion starters in small group settings, mentoring relationships, men’s and women’s groups, etc.

Much was said about Revoice before the first talk took place in St. Louis on July 27-29, 2018. And much has been said since. As one who attended the conference and engaged with the speakers and attendees, here’s my perspective.

First, let me answer the question some people asked me: why would you attend this conference? Simple; given what I knew about it, I was concerned. Concerned, because the stated purpose of Revoice is provocative: it exists to “support, encourage, and empower gay, lesbian, same-sex-attracted, and other LGBT Christians so they can flourish while observing the historic, Christian doctrine of marriage and sexuality.” Concerned, because Revoice has the potential to influence many in the Church, leading Christians to rethink their understanding of sex, sexuality, gender, and sin.

As a seminary professor cautioned me many years ago, “Whenever someone comes up with a new understanding of Scripture, it needs to be examined very carefully. You can’t assume that 2,000 years of Spirit-led biblical interpretation has been wrong.” That’s wise counsel in any instance, but particularly in this one. From my perspective, Revoice is calling the Church to reconsider historic, orthodox understandings of personal identity and sin.

That’s serious, and it is a discussion that we must enter into with much prayer and discernment.

The workshops and plenary sessions presented a wide diversity of views from an array of presenters. Overall, the content seemed more an attempt to gather people together under a common banner than to advance one specific idea or concept. While some teaching was commendable, others were not so.

Here is what I found positive. Every speaker I heard stated that acting on same-sex attraction was sinful. This is consistent with the traditional, orthodox understanding of God’s design for sex and sexuality. A second positive message was that marriage is between one man and one woman, for life. Again, an affirmation of the biblical paradigm for marriage.

I also appreciated that many of the speakers asked good questions; questions about how the Church could better care for same-sex attracted Christians. These are questions the Church has not been asking, much less answering.

What are the options for relational and emotional fulfillment for followers of Christ who do not, and may never, consider marriage? How can the Church become a real, vital family for them, encouraging these brothers and sisters to likewise live for others in the Body? These questions, and how we answer them, are not inconsequential. They are difficult ones. They are not issues of accommodation or political correctness. They are about what it means to truly be the Body of Christ.

Now, here were the issues that concerned me. I’ll categorize them under three headings: identity, the Body of Christ, and the nature of change.

Identity. There was a theme throughout the conference calling for those who experience same-sex attraction to self-identify as gay, lesbian, or bisexual. A great deal has been written about what this means and doesn’t mean, and this post will not have the length to explain the nuanced positions (on both sides). So I will briefly mention two things that struck me about this contentious issue.

First, while Revoice says that using identity language is not saying that sexual orientation is the core part of one’s personhood, it nevertheless is a position that echoes the noise from our culture. Our post-Christian culture says that one’s sexual identity is the deepest core of personhood, hence the multiplicity of words and letters to describe oneself.

The speakers at Revoice would say that using the term is, at best, descriptive; it merely describes an enduring pattern of same-sex attraction. But the concern I cannot shake is that using self-identifying terminology such as this confuses, and in doing so it inevitably gets embedded in the culture’s understanding of gay or the LGBTQ+ acronym. Again, as used culturally, the language proclaims that one’s sexuality is a major, if not the predominant, understanding of human personhood. It is not unreasonable to assume that what is said now as merely descriptive will soon be only understood as a major category of being a Christian (see my comments on the Body of Christ below). That would be a significant error.

But, secondly, using these terms is more than merely descriptive. The historic, orthodox understanding of sexual desires that are outside of God’s design is sin. The speakers at Revoice are nuancing that perspective, calling same-sex attraction a way of looking at and experiencing the world and is only sinful when it is acted upon sexually. This is a significant theological change.

As I heard from my seminary professor, there is good reason to trust two millennia of biblical interpretation on this. Currently, there are passionate debates on whether same-sex attraction apart from same-sex sexual behavior is sin or not. (You can see Harvest USA’s position on same-sex attraction here.) Again, the length of my remarks here about my time at Revoice cannot adequately discuss these arguments.

Nevertheless, it is this issue where the biggest battles are going to be fought. And, as believers, and especially as church leaders and pastors, we need to study this carefully, adhering to Scripture and not human experience.

I’ve discussed some of this issue in my blog post Gay + Christian. My main point was that it is inappropriate for a Christian to self-identify according to any pattern of sin or struggle. Paul proclaims this astonishing news: “if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17). The compelling and controlling power of corrupted characteristics, desires, drives, and compulsions (sin) that used to characterize us begin to fall away in our union with Christ. No prior life, or identity, should redefine who we are in Christ, as Christians.

Revoice must realize that advocating for the use of such terms is not an insignificant thing. It is one charged with meaning, ripe for being continually misunderstood, and one which will encourage those who call themselves “gay” or “queer Christians” to further identify with, or long for, the broken and sinful characteristics associated with those labels.

The Body of Christ. Developing a separate queer culture within the Church undermines the unity of the Church. The seriousness of this issue cannot be overstated.

One of Christ’s chief desires for his Church is that we would be dynamically united to him and one another. We are to be “members [of the Body] one of another” (Ephesians 4:25), joined together by and through the power of Christ so that we might build up the entire Body to become increasingly like Christ, for the glory of God (4:15-16). Creating division or another category of believers within the Church through advocating for a separate subculture (queer or otherwise) detracts from that course.

One of the terms used repeatedly throughout the Revoice conference was “sexual minorities.” Here we find another term being promoted that is embedded in the language of our culture: “minorities,” people being described by their marginal status within the larger power structures of the majority.

What value is there to a Christian identifying as a sexual minority? How does that help him or her? How does it enhance the integrity and unity of the Church? How does it honor Christ? How does it help Christians who struggle with sexual or gender-related sin to walk in repentance? I can’t see the benefit, though I do understand the rationale for some of Revoice’s use of this term.

And it’s this: Brothers and sisters who experience same-sex attraction or struggle with their sense of gender have often been misunderstood, and at times mistreated, by the Church. The Church has often not been a place of hope and healing for men and women affected by sexual and relational brokenness.

But the answer is not to create a separate queer culture within the Church, where Christians who identify as LGBTQ+ can flourish. If the Church is called to unity, then this is an opportunity for the Church to repent and be increasingly sensitive and compassionate to those wounded by the power and effects of sin—and even wounded by the Church.

We must do better in this regard, for the glory of Christ. Churches must find ways to cultivate and provide appropriate, godly relational intimacy for people who might never be married. We must find ways to value singleness as a calling (as Paul does in 1 Corinthians 7), and include unmarried Christians in the full life of the Church. And, we must resist the longstanding temptation to name same-sex and gender-related sin patterns as worse than other patterns of sin. Our same-sex and gender-struggling brothers and sisters are sinners in need of the same grace as anyone else. No more, no less.

The Nature of Change. One side effect is that such labels tend to stick. It is a lie of the world to believe that same-sex attraction or gender dysphoria is innate and unchangeable. I am not for a moment stating that change in desire or attraction always happens. Many Christians have been hurt by that belief. But such change might happen. It’s a process completely under the sovereign purview of God.

Through taking on a “gay Christian” identity and retreating into a queer subculture, one is immersed in an environment where such change in affections might be discounted or rejected altogether. The camaraderie and connectedness that occurs within the isolation of the subculture can become life-giving. The pursuit of holiness and repentance can be abandoned in favor of relational comfort and companionship.

We live in a day when more people than ever before (particularly those under 40) self-identify as LGBTQ+. According to a 2016 Gallup survey, 7.3% of millennials self-identify as non-heterosexual.[i] That’s a marked increase over prior surveys and a much higher self-identification rate than other age groups in the U.S. adult population.

Now, the experience and feelings of same-sex attraction and gender-dysphoria are not unusual, particularly among adolescents and young adults. For example, one study shows that as many as 10.7% of adolescents are unsure of their sexual orientation.[ii] However, most of these individuals have not adopted a gay or lesbian identity upon entry into adulthood. The reason? They realized as they exited their teen years that they were not primarily sexually attracted to others of their own gender. In other words, they concluded that their experiences of such desires were not determinative.

Here’s the problem in using such labels: The Church will find itself aligning with the culture’s mantra that personal experiences and desires are identifying and determinative (core identities), even when experienced when one is young and still in the process of forming one’s identity and view of life. What hope will we give to young Christians who experience non-heteronormative feelings and desires? They will logically conclude that this is how God made me. And if God made me this way, then there is no connection between same-sex attraction and gender dysphoria and sin.

There’s no need for redemption, no need for change, no need for repentance.

The Church must always hold out the possibility of change for all people wrestling with all sorts of sin patterns. One can’t encounter the living God without being transformed. The transformation begins in the heart, and will inevitably lead to behavioral change. It may not be everything a struggling believer may hope for, but it will be a level of change that increasingly glorifies God and shapes that person into who God calls him to be.

For each Christian wrestling with same-sex attraction or gender struggles, that transformation will look different. Over time, it should include this perspective: that to embrace a gay or transgender identity, and the enticements that come with it, is counter to the new creation that person has become in Christ. If the Church communicates that there is not a need for sanctification in every aspect of the believer’s life, then it mishandles God’s Word and misleads God’s people.

Where do we go from here? The Church must commit to redemptively engage Christians who self-identify as LGBTQ+. The biblical paradigm for such engagement is speaking the truth in love. This is the process that Paul describes in Ephesians 4:11-16: a process in which various members of the Church play a role. It is a gracious process, rooted in the love of authentic friendship, wherein brothers and sisters compassionately confront each other’s sinful attitudes and acts, as well as assist one another towards obedience as they faithfully follow Christ in their struggles. Through engaging in this process, Paul tells us we not only build ourselves up but we also “grow up in every way into him who is the head, into Christ…” (Ephesians 4:15).

This means that we must be willing to engage each other through authentic friendship. We must labor in love to understand every struggler and their personal history and take the time to prayerfully and thoughtfully help each one understand why they struggle in the ways they do. It means helping them grow in their comprehension of how the Person and Work of Jesus Christ is actually what they need more than anything else.

Responding to Revoice isn’t a single action. It isn’t a blog post, or a sermon, or a pastoral counseling session. It involves the often difficult and time-consuming work of getting to know the stories, the experiences, the joys and fears of Christians who wrestle with same-sex attraction and gender dysphoria. It involves the Church becoming a place of true refuge and help for them, as they grow (alongside the rest of us) into the places the Lord has made for them in his Body.

The Harvest USA website is full of resources you can use to grow in your understanding of how to engage Christians wrestling with all kinds of issues related to sex, sexuality, and gender. Our mission is partly to help the Church become a safe place for those dealing with sexual sin to walk in increasing faith and repentance. Contact us, and ask us how.
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You can learn more about same-sex attraction and homosexuality by purchasing our 15-session video series, God’s Design for Sexuality in a Changing Culturewhich is perfect for Sunday school and small group settings.

[i] Gary J. Gates, reporting for Gallup and citing the 2016 Gallup survey, news.gallup.com/poll/201731/lgbt-identification-rises.aspx, last accessed 03/16/2018

[ii] Remafedi, G., Resnick, M., Blum, R. & Harris, L. (1992). Demography of Sexual Orientation in Adolescents. Pediatrics, 89 (4), 714-721

You cannot change your child when your child says “I’m gay.” No matter how badly you might want to see change, no matter how much you pray, no matter how convincing your argument, you won’t be able to convince your child to change. Your child’s issue ultimately isn’t with you; it’s with God.  

Only a transforming relationship with Jesus Christ will lead to the heart change that is needed before behavioral change will occur. God wants to do business with your child’s heart. Your child has adopted a gay identity because, at some level, he has believed lies about God, himself, and others. Romans 1: 21–25 is a clear and sobering description of human behavior in a broken and fallen world. Paul lays out an argument about how the knowledge and pursuit of God is suppressed and twisted in favor of believing lies about God and turning to idols to find life:

“For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.” (Romans 1: 21-25)

This is not a passage to hammer your child with about their same-sex attractions! Romans 1 isn’t targeted merely to homosexuals. Paul is talking to all of us! He is saying that everyone in the world has been so impacted by the Fall (Genesis 3) that we all are guilty of serious idolatry, and only a real, transforming relationship with Jesus Christ will enable us to live in increasing wholeness and godliness before God.

Use this passage to remind yourself that, while you can work toward being an agent of change in your child’s life, you can’t expect that you will be able to convince your child to change or make him change. It’s only the Lord who does the changing in our lives. Such change is likely to come about over time, within the context of Christian community—through your relationship with your son or daughter and through his or her relationship with other mature, compassionate Christians who are willing to walk with those who struggle with same-sex attraction and not abandon them through this journey.

Your Child Doesn’t Need to Become Straight

Your child’s deepest need is not to become straight. Your child’s deepest need is the same as every person in this world—a life of faith and repentance in Christ. Having heterosexual sex will not solve your child’s problem. There is more to this issue than sexuality. The ethical opposite of homosexuality is not “becoming straight.” Godly sexuality is about holiness. It is about living out one’s sexuality by increasingly being willing to conform and live within God’s design for sex. Godly sexuality is not merely about being heterosexual; it is not merely about being married and having two kids and living in the suburbs.  

Godly sexuality also includes being single and celibate, refusing to be controlled by one’s sexual desires because one chooses to follow a higher value in one’s life—to follow God even when it’s not easy or popular (particularly in the area of sexuality today). Rich relationships and friendships are possible and achievable for singles. Again, the world will have us believe that a life without sex is tragic and not “true to yourself,” but Jesus and the witness of the New Testament is evidence against that false worldview.    

Being celibate today is not an easy road. If your son or daughter chooses to follow God’s design for sexuality by remaining celibate, they will need to find people who will support that decision and help them live a godly life. But celibacy may not be the only path that is open before them. There are some men and women who, in turning away from a gay-identified life have found a fulfilling marriage relationship with the opposite sex. Over time, many have found a lessening of same-sex attracted desires and some have even found growth in heterosexual desires (most often not in a general sense, but toward a specific person with whom they have grown to love).  

In other words, it is important to bring multiple stories of transformation and change to the discussion. You do not know what the Lord has in store for your child’s future. Marriage may be out of the question—for now and possibly for the future. Waiting upon the Lord and seeking his will and wisdom is what is needed, and that will be the faith journey your child will have to walk.           

This blog is an excerpt from our minibook, When Your Child Says “I’m Gay” by Tim Geiger, published by New Growth Press. To purchase this minibook and other resources from Harvest USA, click here

A growing issue in the Church leads us at Harvest USA to leverage the insight and expertise we’ve gained ministering to same-sex attracted individuals for the last 35 years and speak up. That issue is this: should someone identify as a gay Christian?

This issue is related to two questions: Where does a Christian’s identity come from? From our desires and life experiences, or from our Creator and Redeemer God? The second question is this:  is the mere experience of same-sex attraction sinful, even if there is no acting upon those desires?

These two questions have a lot of emotion behind them. They are not just theological questions; they are personal questions, questions about people. For the person who lives with same-sex attraction, experienced as a growing awareness over a prolonged period, those feelings seem natural. Because same-sex strugglers never consciously chose same-sex desires while growing up, it might seem reasonable to conclude that he or she was born that way. And for the believer, it might seem a natural conclusion that such desire is part of God’s created order.

So, given the typical life experience of those with same-sex attraction that I just described, what’s the big deal about calling oneself a gay Christian as long as one is following the biblical sexual ethic?

Therein lies the problem. People experience both the saving grace of God and same-sex attraction. How are believers in Christ to resolve the tension of experiencing same-sex attraction, which they never sought or knowingly cultivated, and wondering whether this attraction is innate and connected to identity?

To understand the issue of living with something that is unchosen, we need to start with some basic Christian theology.

The experience of living with same-sex attraction, and the behavior that acts on that desire (in thought, word, or deed) is a distortion of God’s created intent for sex and sexuality. That distortion is the result of the Fall which has corrupted all aspects of human existence and experience.

Scripture asserts that all human behavior comes from our hearts and that our hearts are fallen. This means that every natural inclination of our heart, including our thoughts, emotions, desires, as well as our deeds, is corrupted by sin. All of us are in the same boat, as it were, when it comes to the effects of original sin. Within each one of us is an accumulation of countless desires, thoughts, and behaviors, some we didn’t choose but only discovered over time, and some which we do choose, and nurture, and develop, and act upon.

I think it is helpful when considering same-sex attraction to make the distinction between volitional sin (where someone chooses to respond to temptation by acting sinfully in thought, word, or deed) and the passive experience of same-sex attraction as a manifestation of indwelling sin.

How are believers in Christ to resolve the tension of experiencing same-sex attraction, which they never sought or knowingly cultivated, and wondering whether this attraction is innate and connected to identity?

Volitional sin, by its definition, is a purposeful, chosen action to rebel against God and his will. But the experience of same-sex attraction, as a passive state, can suddenly present itself, unchosen, as a relational, emotional, and sexual desire toward someone. That individual did not decide to be drawn toward that other person; in fact, he or she may not want that at all. But it happens.

That draw is the enduring power of the flesh. It is the “orientation” toward sin; the way that person’s heart interacts with his desires. But if that person does not act on those sinful desires, if he takes the “way of escape” described by Paul in 1 Corinthians 10:13, then he has actively turned from sin.

In short, the call of the same-sex attracted person who is in Christ is to not embrace an orientation toward sin, but instead to actively cultivate a heart that is increasingly oriented toward being made new, in the image of Jesus Christ.

Now we can turn toward the issue of identity.

Identity is important. Who we are and who we want to become is wrapped up in how we view our relationship to Christ.

Our identity comes entirely from God. We add nothing of genuine or enduring value to it. In Philippians 3:4-11, Paul lists his accomplishments: his well-earned pedigree, which by all accounts he should have cherished as his identity and the basis of his personal value. But instead of cherishing these things, he says: “I count everything as loss because of the surpassing worth of knowing Christ Jesus as my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him…” (3:8-9).

Paul doesn’t subordinate some aspects of his identity to Christ. He doesn’t say that knowing Christ is one aspect of his identity or even the most important part of it. He says that everything else he would have once turned to for identity and value (his heritage, his birthright, his theological affiliation, his education, his record of obedience) is all rubbish. (The Bible translators were very delicate here; the word translated “rubbish” actually refers to entirely worthless things, like dung.)

In 2 Corinthians 5:17, Paul tells us about the transformation that takes place for the one who trusts in Jesus. He says, “…if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”

Identity is important. Who we are and who we want to become is wrapped up in how we view our relationship to Christ.

This passage is even more powerful regarding identity formation than the Philippians 3 passage. In 2 Corinthians 5, we see a radical wiping away of prior identity, initiated through Jesus’ death and made complete through his resurrection. In 2 Corinthians 5, everything that we’ve accreted to our personal identities, everything that once defined us, has been utterly wiped away by the power of Christ. Through his death, he took us with him into death. Through his resurrection, he has brought us through death into life everlasting. Here and now, we already partake (albeit, for a season, in very limited ways) of the new life we share with him forever. Paul tells us in Romans 6:4 that all this has happened so that we too (just like Jesus) “might walk in newness of life.”

That newness of life is our new identity. That now defines who we are.

Christ died to remove through his broken body and shed blood the power of sin and the power of death from his people, forever. Why would any Christian wish to name him or herself according to a pattern of sinful desire or behavior, such as “gay”? As our friend Rosaria Butterfield asks, why would any Christian want to limit the identity of “Christian” by modifying it with an adjective like “gay”?

Identity defines who we are and who we will become.  At Harvest USA, our ministry to individuals with same-sex attraction has shown us the imperative need to define oneself wholly by the work of Christ. A gay identity, at best, is confusing (there are, after all, those who use such a label and espouse same-sex relationships as being approved by God). But a greater danger we have seen is that it can be a slippery slope leading to sexual sin and for some a rejection of orthodox faith.

We at Harvest USA fully and humbly acknowledge that it is typical for the same-sex-attracted believer to experience fallen sexual desire for long periods of time—even a lifetime. For most, it doesn’t disappear. There are no easy explanations as to why that is. This is an area for the Church to grow in compassion, in patience, and in love for its people who struggle with same-sex attraction.

Again, the enduring nature of same-sex attraction should not be confused with the characteristics of personal identity. We encourage Christians who experience same-sex attraction to see that same-sex attraction is part of the fallen nature that is still visible, still palpable through the glorious veil of new life in Christ—yet not determinative.

That’s why Paul exhorts his hearers to “put to death…what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5). Believers must put such things “to death” for the precise reason that they are inconsistent with the believer’s new nature in Christ. 

There is nothing I could have gained in the past, in the gay life or identifying as a gay man, that could compare with the identity I have now as one who is securely cradled in the Lord’s embrace.

And, we would be remiss if we failed to mention that just a few verses later, Paul exhorts the same hearers to “Put on…compassionate hearts, kindness, humility, meekness, and patience, bearing with one another…” (3:12-13). The role of the rest of the Church is to be compassionate toward those who struggle with temptation and sin and to bear with them. Our call is to walk alongside brothers and sisters with same-sex attraction, helping them bear the very real burdens they face as they live out their new identity in Christ: finding community, intimacy, friendships, and completion, even as they struggle with feeling at times very different and alone.

And for my fellow believers who struggle with same-sex attraction, I humbly offer this. There is infinite joy and glory in submitting your life, your desires, your very identity to the lordship of Jesus Christ. Paul tells us in Philippians 3:9 that, for him, there is no greater joy than to be found in Christ; to derive all of his meaning, all of his identity, all of his hope from Jesus.

As one who has struggled with same-sex attraction, I know how difficult it is—and continues to be—to daily lay down my own accomplishments, my own identity, and submit myself to the Jesus who, as God, alone has the right to name me and thus give me my identity. This is the calling of every Christian. It’s something we grow into as we grow in faith over the course of a lifetime.

There is nothing I could have gained in the past, in the gay life or identifying as a gay man, that could compare with the identity I have now as one who is securely cradled in the Lord’s embrace. There’s nothing I could gain in the present, as a married man and father, as a minister in the Church, that could compare with knowing that I have not only a King and a Lord but a Brother in Jesus.

All that matters is being in Christ. I realize this requires a leap of faith. But as you leap, I think you’ll find that in Christ, the more you count as rubbish, the more you receive in real identity, real fellowship, real joy.

It’s so important for us teach young women that sex and sexuality are wonderful aspects of their created nature, but they aren’t ultimate. To learn more from Tim Geiger on this topic, read his blog, “On Being a Woman: A Father’s Words to His Daughter.”

Tim Geiger, President of Harvest USA, shares the words he is speaking to his daughter about being a woman made in God’s image and how this informs her understanding of sexuality. This blog was first published in our Spring 2018 harvestusa magazine on women, sexuality, and the Church.

Let me share with you the counsel I’m giving to my 14-year-old daughter about what biblical womanhood looks like from a father’s perspective.

To fathers everywhere, I make this earnest appeal: Teach your daughters that it is safe and good to live as a godly woman in a world that would teach them otherwise.

I make this parallel appeal, as well: model for your daughters what godly masculinity looks like. This is a huge topic; beyond my words in this brief article. Godly masculinity reflects what Paul says in Ephesians 5:25-26 about how husbands are to love their wives, and I believe it extends to how a father is to love his daughter as well: to love her with a fiercely sacrificial love, and to pour into her life every good thing she needs to fully grow into becoming the woman she is, created in God’s image.

That is our task as fathers, helping our daughters establish a biblical worldview concerning how to live as a woman.

I think this has never been more critical. The world in which my 14-year-old daughter is growing up threatens her as a woman. A culture shaped more and more by sensuality and sexualization (fueled by pornography) has left women more vulnerable to sexual exploitation, to be viewed merely for their physical beauty and sexual allure. The post-gender culture denies the separateness and uniqueness of being a woman.

Along with my wife and our church, I must help her discover what it means to be a woman who is faithful to the Lord’s design.

As her father, I must speak truth into the lies and confusion she hears from the media, from her peers, and from her own sinful heart. Along with my wife and our church, I must help her discover what it means to be a woman who is faithful to the Lord’s design. I want her to find her true identity in the Lord and not in what the culture says nor what others say about her. I want her to think of herself as God thinks of her.

Here are the words I am speaking to my daughter:

You are not inferior to a man. Women are equally created in God’s image, created to partner with men in kingdom work, and to reflect the Creator’s image and design throughout creation (Genesis 1:26-28).

But you are different from a man. The differences here are more than biological. Contrary to what the culture would have us believe, the roles of men and women are not interchangeable. God created Eve as a “helper fit for [Adam]” (Genesis 2:18) in marriage. Within that context, God provided an order: in marriage, the man is the head of the woman (1 Corinthians 11:3). These roles are not interchangeable. Reordering and redefining what God established leads only to confusion, chaos, and ultimately, to destruction. Living within God’s loving parameters is the only way to flourish in life.

The term “head” has several implications, but let me talk about one that is paramount: the husband is to be a servant leader—as Christ is to his Bride, the church. For our redemption Christ, our Husband, lays down his glory and life for his people. Human marriage functions allegorically. Husbands are called to lay down their lives for their wives, and wives are called to submit to their husbands’ leadership (Ephesians 5:22-27). But submitting to your husband’s leadership doesn’t make you a doormat; you are his partner in life, called to love him with a love that speaks into his life on all matters, including correcting him when he is wrong.

One more thing here. All women are single at some time like you are now, and some are called to a life of singleness. As a single woman, you are not called to submit to men in general, but you are to submit to Christ. One way you experience that is through the ecclesiastical authority he delegated to his elders in the church. They are not perfect, but Christ is, so always teach your heart to submit to him.

You are to be treated with respect and dignity. A woman should not be treated with less respect or dignity than a man. God does not treat his sons and daughters differently: he assigns to them all the highest level of esteem and blessing. That is one reason Paul writes in Galatians 3:28, “there is no male and female, for you are all one in Christ Jesus.”

Do not accept being sexualized as a woman. In this warped culture, women are sexualized both by men and women. Women are commercialized to attain an ever-changing ideal of beauty, and the pursuit of that is unhealthy. Our culture also sexualizes women by turning them into objects of lust (particularly pornography), making them nothing more than a means to an end to satisfy one’s own, self-centered desires. This isn’t love; it’s using others and being used.

You should never tolerate sexual harassment. Sexual harassment takes many forms. No one should make sexual comments about you or anyone else. Resist any threats or manipulation to coerce you to do anything sexually. Paul tells us: “Let no corrupting talk come out of your mouths…” (Ephesians 4:29), and: “Put to death…sexual immorality, impurity, passion…” (Colossians 3:5). No son of God should treat any woman this way. No daughter of God should tolerate it.

You were made in God’s image as a woman. That is your core identity. You are a sexual being, but you are much more than that.

Your core identity is not as a sexual being. The world today says who you are as a person is based on your sexual attractions and desires. In other words, the deepest part of who you are is what you feel. But your feelings and attractions are fleeting and changeable. Our desires are fallen and subject to sin and corruption as anything else in life.

You were made in God’s image as a woman. That is your core identity. You are a sexual being, but you are much more than that. Your sexuality is an important part of you, but sex is not the ultimate thing in life. It is not easy to live as a single person, but it is doable. Do not think like so many think today, that to live without sex is a tragedy. God may call you to this, and in his Word singleness is a high calling (1 Corinthians 7: 8, 17-40).

You were created to bear the glory of God himself. That is your core purpose in life. You were created to reflect him to the world and help restore this world, now fallen, to again display his glory to all of creation. Live as one who will live forever. Jesus endured the cross “for the joy that was set before him” (Hebrews 12:2). What was this joy that propelled him into and through that suffering? That you and the rest of his people would live with him in a new heaven and new earth, in perfect and joyful union. That’s the glory you were created for: to be with the Lord forever, without the veil of sin and shame creating any barrier between you and the Lord.

Keep sex sacred and within God’s design for marriage. One reason sex was created is to be a physical act analogous to the mystical reality of the believer’s perfect, intimate union with Christ (Ephesians 5:32). That’s a lot to take in, but one thing is clear: sex is more than just a physical act. The world says sex is nothing but a biological drive meant for one’s enjoyment. This tragically diminishes sex, marring its deeper beauty.

God designed sex as a crucial part of the covenantal bond within marriage between husband and wife, who promise fidelity and exclusive intimacy with each other. To engage sexually with someone outside this covenant is sinful.

Sex is powerful, so do not take it lightly. As long as you are single, pray and work to steward your sexual desires, as you need to manage any other desires and feelings for anything else. Be governed by the spiritual gift of self-control (Galatians 5: 16-24). Jesus taught adultery is an issue of the heart, not the body (Matthew 5:28). To even look at someone with lustful intent is enough to break the seventh commandment. So to lust after someone else, and to engage in inappropriate touching, kissing, or any other physical or emotional interaction with someone else that could lead to sex is sinful. The Bible views any type of genital contact as sexual activity.

You are imperfectly loved by me but perfectly loved by God. As your earthly father, I will continue to lead, cover, and nurture you imperfectly as long as I live. But your heavenly Father loves you perfectly, knows you perfectly, and delights in you always. You are his precious daughter! He loves you well in all the ways in which I sometimes fail you. When you feel unloved, turn to him. When you feel lonely, seek first his companionship. When you feel rejected, seek comfort in his presence. Don’t look primarily for love and meaning in your human relationships. Realize that, ultimately, you are part of a “helper” fit for Jesus himself. Glory in that reality.


Tim Geiger shares more thoughts on this topic in the accompanying video: What Should I Communicate to My Daughter About Sexuality? These short videos can be used as discussion starters in small group settings, mentoring relationships, men’s and women’s groups, etc.

Juan Carlos Cruz, a Roman Catholic clergy sex abuse survivor from Chile, met with Pope Francis at the Vatican in April 2018. Cruz, who bravely brought his abuse into the light, self-identifies as gay. In a post-visit interview with CNN, Cruz reported what he says the Pope said to him: “You know, Juan Carlos, [being gay] does not matter. God made you like this. God loves you like this, the Pope loves you like this, and you should love yourself and not worry about what people say.”

The Vatican, when asked, would not comment on whether the reported comments from the Pope were accurate as presented. So, the topic of this blog is not about what Pope Francis said or might have said. Rather, the comments themselves, as reported, are reflective of a growing sentiment in the Church today. Whether Roman Catholic or Protestant, evangelical or mainline, more and more church leaders, members, and attendees embrace the concept of “God made me this way” when it comes to people who self-identify as LGBTQ.

But is that statement true? Did God make me this way?

That’s a question I asked myself repeatedly growing up. As an adolescent and young adult, I wrestled with same-sex attraction—and even to this day. Between the ages of six and eight, I was molested several times by Jim, a neighborhood boy. I don’t remember much about those experiences. But I do remember that they made me feel loved, special, wanted. Jim was the first male friend I ever had. He taught me that friendship was expressed through sex. He taught me that I could be someone who could bring him happiness.

He also taught me that I needed to keep secrets. He taught me how to feel ashamed. And in teaching me all this, he opened the door to my being sexually abused by others.

In some respects, my story mirrors Juan Carlos’s. As I struggled as a young man to interpret everything that happened (along with my growing sexual attraction to men) I came to conclude that I must be gay. Why else, after all, would these things have happened to me? What other rational explanation could there be? And like many others, I asked myself, Did God make me this way?

Over the subsequent years, I struggled with depression, self-loathing, and doubt. Deep, suffocating doubt about whether I was really gay; whether I would ever change; whether God made me this way; and whether God loved me.

The answers offered by many compounded my doubt: Two secular counselors I went to in my twenties told me my problem was my religion. Go to a church where they accept you. Men with whom I had sexual encounters told me, Be true to who you really are. Don’t deny yourself the happiness you deserve. A gay friend told me I should question whether or not I was really a Christian, because Christians couldn’t be gay.

And I was forced to agree. I thought I had come to faith as a child. I don’t recall a time when I didn’t know and love the Lord. But there was no way I knew to bridge the gap between what I knew the Lord wanted of me (obedience) and my pitiable record of 20 years of life-dominating same-sex attraction and homosexual sin. How could God love me this way?

Then, the Lord brought me to a place where I had to grapple with 1 Corinthians 6:9-11, an all-too-familiar passage, one I avoided like the plague, especially verses nine and ten. Those verses are the ones that talk about “men who practice homosexuality” not inheriting the kingdom of God. Every time I read through 1 Corinthians I breezed past those verses as quickly as I could, because I didn’t want to hear the refrain of doubts in my mind and my heart.

But the Lord led me to sit with verse 11: “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

I sat with it, and sat, and sat, and sat. And I began to wonder: who is Paul writing this to?

Surely, if he were writing to people who no longer struggled with all the patterns of sin listed in verses nine and ten, then verse eleven wouldn’t make any sense. The only reason why Paul would say: “And such were some of you…” was if those in his audience were still struggling, still living as if they had no hope.

Paul was indeed writing to these people, people like me who were still stuck in patterns of sinful behavior. Paul tells us “Such were some of you,” because he’s trying to get us to see that the identity to which we cling can’t define us any longer. It can’t. Because we were washed, sanctified, and justified—new identity-defining words given to us by Christ and the Holy Spirit.

I began to realize God did love me—but not “this way.” He didn’t love my sin; he loved me in spite of my sin, in spite of my continuing struggle with sin.

And I began to learn there is power in realizing that love: gradually living a transformed life. Paul tells us in Titus 2:12 that Jesus “[trains] us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age…” In other words, there’s no way to be in authentic relationship with Jesus without being transformed by his love and the work of his Spirit. We are, over time, becoming people who look and act more and more like Jesus every day.

To Juan Carlos, I say, don’t be deceived, my friend. God doesn’t love you “that way.” As a matter of fact, he loves you so much more that he gave his only Son to become the sacrifice, slain for your sin—so that you would be brought in as a dearly-loved son, someone fitted for uninhibited relationship with the Father. God loves you as a son being perfected, made perfect, made whole.

Pursue God’s grace to rest not in your identity as a gay man, but in your identity as a dearly-loved son of God. One day, your gay identity will be taken away—through repentance or death. On what else will you stand before God?

And to the Church of Christ, I say, don’t give same-sex strugglers the false hope that God is okay with their sin. Lead them to the knowledge that in Christ the power of that sin to rule over them and define them was defeated on the cross. Help these little ones to pursue holiness, peace, love, and joy in repentance and reconciliation with the Father through the Son, instead of glorying in things that will only pass away.

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.


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