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The Truth About Transgenderism (Part 2)
By Lisa*
In the book When Harry Became Sally, Ryan Anderson explains that when researchers followed people who had sex reassignment surgery over 30 years in Sweden (a culture that is strongly supportive of transgendered people), they found that those who had had the surgery still struggled with severe mental unrest. The suicide rate of those who underwent surgery rose to 20 times that of their comparable peers. He concluded that transitioning to the opposite gender does not produce the happiness people seek. Perhaps this is because their problems go much deeper.
More than 100 follow-up studies of post-operative transsexuals were done by the University of Birmingham. It was concluded that none of those studies provided evidence that gender reassignment is beneficial. The Obama administration came to the same conclusion in 2016. An Obama Centers for Medicare and Medicaid study pointed out a 19 times greater likelihood of death by suicide in individuals who underwent sex reassignment surgery. The Centers for Medicare and Medicaid Services concluded that, based on a thorough review of clinical studies, there was not enough evidence to show that sex reassignment surgery benefitted its patients at all. This is why insurance hasn’t covered it . . . up until now.
Consequences of Sex Reassignments
Telling a gender-confused person they should transition is like telling a bulimic, “Yeah, I know you’re only 80 pounds and wasting away, but since you still think you’re fat, I guess letting you get gastric bypass surgery couldn’t hurt if it will help you feel more thin.”
Jamie Shupe, the first person to obtain a “non-binary” sex classification in America, has a lot to say about the evils of trans medicine. After participating in it for six years, he says it left him with an “eternally scarred psyche” and a host of health issues. Convinced he was a woman during a mental health crisis in 2013, Jamie’s therapist recommended he start on estrogen and testosterone blockers. Jamie says, “I believed that wearing a long wig, dresses, heels, and makeup would make me a woman. The best thing that could have happened would have been for someone to order intensive therapy that would have protected me from my inclination to cross-dress. Instead, quacks in the medical community said, ‘Your gender identity is female.’”
When Jamie began the process of transitioning, doctors and therapists told him he’d soon experience a positive boost in mental health. “It was just the opposite,” he says. “It destabilized my mental health because I was living in a false reality. I was fighting my body . . . . I perfectly understand why this kills people and why there’s such high suicide rate . . . . It’s the program itself that’s killing us.”
Jamie later de-transitioned and currently speaks out against trans medicine. He now admits, “All of my sexual confusion was in my head. I should have been treated. Instead, at every step, doctors, judges, and advocacy groups indulged my fiction . . . .”
When Jamie began the process of transitioning, doctors and therapists told him he’d soon experience a positive boost in mental health. “It was just the opposite,” he says. “It destabilized my mental health because I was living in a false reality. I was fighting my body . . . . I perfectly understand why this kills people and why there’s such high suicide rate . . . . It’s the program itself that’s killing us.”
Jamie Shupe
Much as so-called experts changed the language around addiction to absolve people of personal responsibility, the same is now being done in the trans arena. Just as it’s no longer politically correct to say a drug addict makes a choice by taking drugs (instead they have a disease), we can no longer call men who dress as women “transvestites” because it implies they have a choice as to whether or not they cross-dress. The new vocabulary demands we refer to them as transgender instead. Because if someone is “transgender,” it’s not their fault if they cross dress. They were born inside the wrong body, after all.
The field of transgender medicine will be exposed in decades to come. Top medical professionals believe we will one day look back and say, “Remember when instead of treating the root cause of a mental illness, we encouraged the person to move deeper into their delusion?” We will eventually look back at hormone treatments and sex re-assignment surgery the same way we do the lobotomies of yesteryear.
Promotion of Gender Stereotypes
But until that day we have a wave of men seeking to become women and vice versa even though there is no possible way a man can ever know what it’s actually like to be a woman. This is why feminist icons like Germaine Greer are finally speaking out against transgender ideology. Transgenderism reinforces everything they’ve spent their entire lives fighting against. It promotes old, outdated gender stereotypes (being a woman means putting on a skirt and heels). A group of radical feminists recently had their Twitter accounts suspended for promoting “transphobia” because they were tweeting things like “A man cannot be a woman.” This kind of talk is now considered hate speech in our country.
We will see more and more of this censorship in the coming years (for example, soccer player Jaelene Hinkle, who wasn’t allowed to play on the U.S. team in the World Cup simply because she refused to wear an LGBTQ pride jersey).
Our society does not have an issue with a man whose temperament is more “feminine.” Being sensitive, intuitive, nurturing, caring, artistic, and gentle even though you are biologically male are considered good qualities to most women. I myself have been accused of having many “masculine” qualities throughout my life. I am direct, confident, and unafraid of confrontation. I’d rather watch football than attend a baby shower any day. I majored in criminal justice. I worked with gangs in Chicago. Nothing about my personal interests or life experiences is considered classically “feminine.” But just because a person has qualities traditionally observed in the opposite gender does not mean they should become that gender.
No empowered female would ever accept transgender ideology in any form. It’s an insult to women the world over to suggest that because someone puts on a skirt and wedges, it automatically makes him a woman. We women are not our clothes or shoes. We are not our hair or makeup. Any real woman knows this. Outer beauty has nothing to do with being female. For my brother to think that putting on a dress, wig, and makeup somehow makes him the same as me is perhaps the greatest insult of all time. He has spent 36 years of his life as a man. He knows nothing of what it’s like to be an American female in the 21st century. And he never will.
A group of radical feminists recently had their Twitter accounts suspended for promoting “transphobia” because they were tweeting things like “A man cannot be a woman.” This kind of talk is now considered hate speech in our country.
As I mentioned before, therapists historically viewed cross-dressing as a compulsion to ease anxiety, which is easy enough to understand. People do all kinds of things to ease anxiety. They drink. They eat too much sugar. They waste money on lottery tickets. They smoke weed. They self-harm. But any healthy person knows we should never take a compulsion that’s used to ease deeper pain and start celebrating it as our identity.
Now girls as young as three who like sports and trucks are being told by doctors (and celebrity moms like Charlize Theron) that they are a boy trapped in a girl’s body. They are then put on powerful, reproductive-ending hormones to stop the onset of puberty. Teenagers are having mutilating surgeries simply because they’re into things that are traditionally associated with the opposite gender. Yet gender non-conformity is the very thing scores of people fought against for decades. Girls should be able to do anything boys can do this day and age and vice versa. But now we have trans men smashing records in one girl’s athletic category after another.
Where Are the People of Faith?
And where are the so-called “people of faith” in this madness? Running scared. We don’t want to be labeled ignorant. We don’t want to be called bigots. We know that being deemed “transphobic” can quickly snowball into other adjectives like misogynist or racist.
The message from the Christian community regarding LGBTQ issues seems to be this: we just need to show Christ’s love to everyone by accepting them exactly as they are. And it’s true. Everyone has something they’re struggling with, and no one is exempt. But no one should ever be loved as they are and then left that way. Hence Christ’s final words to the woman at the well: “Go and sin no more.”
If love means supporting someone’s endeavors no matter what they are, shouldn’t we all drive our alcoholic friends to the bar tonight? Real love means speaking the truth, even when it’s not culturally cool.
And though I should not have to spell this out, I will nonetheless. Simply disagreeing with someone on an issue does not mean you are scared of or dislike all people who are on the other side of the issue. I believe transgenderism is wrong. That doesn’t make me transphobic. I believe the greatest victims of transgender ideology are the people who’ve been given the transgender label themselves.
Calling everyone who doesn’t support LGBTQ rights “transphobic” or “homophobic” is insanely ignorant. Trans people should never be made fun of or bullied in any way. They are already dealing with enough as it is; they need our help.
My brother will say that gender is just a tiny part of who he is. But for him to think that he will “still be himself” even if he is a woman is nonsense. He will no longer be a man named Josh. He will be a false caricature of a person who’s requesting that everyone around him deny reality by telling him he’s something he’s not. Of course he’ll retain his personality, his same likes and dislikes. But to say that one’s gender doesn’t ultimately matter in the grand scheme of things shows how deep the confusion goes. I wouldn’t have married my husband if he weren’t male. And as a married woman, I wouldn’t be going out to lunch alone with my girlfriends if they weren’t female.
Despite what my brother and sister-in-law would have everyone believe, the truth is this: gender matters. As the Pope said recently: “Gender is sacred.” Top bishops and cardinals have unequivocally stated that the transgender movement is demonic.
Any good branding expert knows that organizations choose their logos with much thought and care. So yes, there is a reason that the Church of Satan chose Baphomet (the half-male/half-female goat) to be its logo. The goat reminds us that supposedly we are the ultimate decision makers in our life here on earth. We are the designers of our destiny. And while God’s desires for us (like biological sex) are all good, in the end it’s the true self whose desires we must follow. Did God really say, “You have to be male”?
It’s a tale as old as time.
*The author of this true account, a wife and mother, wishes to remain anonymous. Names in this account have been changed.
There has been much discussion about the future of the Church. While I’m not a futurist or researcher, I’m grateful for voices that help us think wisely about pursuing the mission of the Church in an ever-changing culture. Researchers like Ed Stetzer and Carey Nieuwhof highlight some encouraging trends, such as revivals on college campuses, rising Bible sales, and Gen Z’s hunger for authentic faith.
I carry deep conviction and a faith-filled anticipation about what I see and am praying for. When I think about the Church and the days ahead, I don’t see a Church in retreat, but I do see a Church being refined – prepared for what God is getting ready to do. A victorious and glorious Church (Eph. 5:27).
When I think about the Church and the days ahead, I don’t see a Church in retreat, but I do see a Church being refined.
Jesus said, “I will build my church, and the gates of hell shall not prevail against it” (Matt. 16:18 ESV). That promise has no expiration date. Jesus is still building His Church today.
As the church advances, it will not stand on programs, buildings, or production. . . it will be built on the authority of Christ and the power of the Holy Spirit.
Across the body of Christ, there is a growing recognition that the future of the Church will not be built by addition alone, but by multiplication. Disciples will make disciples, leaders will develop and release leaders, and churches will plant churches. There are many voices helping to bring clarity to this, and we are seeing that same conviction take shape within Open Bible through our Mission to Multiply and the Power of We.
So, when I think about the Church and what is ahead of us, what do I see?
I SEE A MULTIPLYING CHURCH
We often measure success by attendance, budgets, and programs. While salvations and baptisms remain central, we must expand the scorecard. As Larry Walkemeyer describes in The River Church, we must move from “lake churches” that gather to “river churches” that send – becoming disciple makers who multiply.
The book of Acts shows us a model of a church that did not just meet but multiplied. The future will not belong to churches that simply gather a crowd, but it will belong to churches that make and send disciple makers. Jesus did not commission us to build an audience. He commanded us to go and make disciples (Matt. 28:19). Multiplication begins there – in intentional, relational, Spirit-led disciple making.
Multiplication is not just a strategy or a motto we adopt. It is the culture of Spirit-empowered, disciple-making churches. The Church I see measures health not only by attendance, but by how many are discipled, equipped, and sent to reproduce what’s been invested in them. This is our Mission to Multiply.
I SEE A SPIRIT-EMPOWERED CHURCH
We live in a time of rapid change. Technology, AI, and social media shape how we communicate and connect. These tools can be helpful, but they don’t transform lives. The Holy Spirit does.
These tools can be helpful, but they don’t transform lives. The Holy Spirit does.
Pentecost was Heaven’s defining moment for the birth of the Church and the fulfillment of what Jesus said in Acts 1:8. The early followers of Jesus did not have the influence, resources, or tools we have today. What they had was the power of God. That has not changed!
In the days ahead, more than ever, the Church will move forward not through innovation alone but through consecration. The church I see is unapologetically dependent on the Spirit of God.
I SEE A COURAGEOUS CHURCH
In the book of Acts, every step forward required courage – Peter and John before the Sanhedrin, Stephen in the face of death, Peter going to Cornelius’s home, the sending out of Paul and Barnabas. These were not small steps; they were courageous steps across cultural and spiritual boundaries. The early Church moved from gathering to going, from addition to multiplication. The expansion of the early Church was not accidental. It followed obedience and courage.
The Church I see will walk in that same Spirit.
Courage to preach the truth in love.
Courage to plant in hard places.
Courage to raise and release the next generation.
Courage to choose multiplication over comfort.
Courage to link arms with others for the sake of the greater mission.
Courage to build the Kingdom over our own castles.
We can stand on His promise and by His Spirit knowing “God has not given us a spirit of fear but of power and of love and of a sound mind” (2 Tim. 1:7 NKJV).
I SEE THE POWER OF WE
As we look forward, one of the strongest convictions I carry is this: our future will be stronger through the Power of We.
Individualism limits impact; partnership multiplies it. When we share vision, develop leaders, and align around mission, we step into something far greater than any one church could accomplish alone. I believe the future Church will not thrive through isolation but will flourish through collaboration. The church I see understands that “we” is stronger than “me.”
When we share vision, develop leaders, and align around mission, we step into something far greater than any one church could accomplish alone.
I am confident in what God has called us to:
The church that makes disciple makers will multiply.
The church that depends on the Holy Spirit will endure.
The church that walks in courage will advance. This is the church I see, and I believe we are being invited to build it together.
About the Author
Michael Nortune serves as president of Open Bible Churches. He has ministered in the local church faithfully for thirty-five years. From his start as a janitor and groundskeeper to church planter and lead pastor of Life Church in Concord, California, Michael has had the opportunity to gain experience in every capacity within the church throughout his ministry. Not only does he have hands-on experience on the local level, but Michael has also led at the district, regional, and national levels within Open Bible Churches. Michael and his wife, Julie, currently reside in Colorado and love living near five of their six children and their spouses. They also treasure the time they spend with their other daughter who lives in Alabama with their first (but not the last) grandson!
Isaac dug out again the wells that were dug during the lifetime of his father Abraham. The Philistines had closed them up after Abraham’s death. Isaac gave them the same names his father had given them. Isaac’s servants dug wells in the valley and found a well there with fresh water. (Genesis 26:18-19 CEB).
I came to faith as a teenager and had very few church experiences up to that point. My earliest formation as a Christ follower took place within Open Bible church settings, where I found deep community and meaningful spiritual experiences that I continue to value. At the same time, as in many modern evangelical churches, there was limited exposure to the ancient liturgies and historic practices of the wider Church.
These traditional cornerstones that were foundational to ecclesial life for millennia had been almost eliminated in the churches I attended. It seemed to me that these practices were at best met with ignorance and at worst with grave suspicion. The predictable result was that any real understanding and appreciation for ancient liturgical practices was absent from the first two decades of my church life. I rarely thought about things like Ash Wednesday services, the Book of Common Prayer, and Advent, and if I did, it was with a healthy side dish of uninformed judgment. I viewed Lent the same way I viewed lentils: it was a cold and exotic experience that was both frightening to prepare and painful to consume.
I viewed Lent the same way I viewed lentils: it was a cold and exotic experience that was both frightening to prepare and painful to consume.
This was my context as a few of our church staff began asking whether we could introduce some of these ancient practices into our church worship experience. As you might imagine given my church background, it took me a while to warm up to the idea. I began a process of asking questions, listening, and learning, even reaching out to an Anglican priest friend to hear his take on the value of these long-held traditions. Through all this, Christ in His goodness and patience has allowed us now to incorporate many of these practices into our regular church experience. As a result, I am happy to report that we are experiencing wonderful depth and meaning in our gatherings as we’ve adopted and applied some of these long-proven elements of discipleship.
Our time of worship now always includes the public reading of a Psalm (a practice we have adopted from the Book of Common Prayer) to bring us back to the ancient hymn book of Israel. We have a fresh understanding of what it is to give up something physical in order to gain something spiritual as we fast in the forty days of Lent. Christmas time and the lighting of Advent candles help us celebrate Christ’s first arrival while reminding us to await His second arrival. And Ash Wednesday, with its outward sign of repentance and mortality, leads us to humble ourselves before God, understanding how desperately we need His saving grace. Finally, the celebration of life on Easter Sunday has far greater meaning now because it is preceded by the sobriety of the death we remember on Good Friday.
This is not to say that incorporating these elements has always been smooth. We’ve learned to introduce them slowly and with great attention to the “why” behind the “what.” Along the way, we’ve had our share of growth opportunities and mishaps. One example happened early on in our journey, when we tried to introduce some ancient call and response types of prayers. The practice led several people to worry that we had become a completely different kind of church. We haven’t yet reintroduced those prayers in our services.
We have found that moving slowly and consistently, explaining the meaning of the practices, and laughing at ourselves through our failed attempts have been the key ingredients to discovering the power of these ancient gifts.
Another example took place during last year’s Ash Wednesday service. During this type of service, ash is used to mark the sign of a cross on each believer’s forehead. This marking symbolizes our own mortality and repentance, as we take up our cross and turn from our sins. Well, our beloved worship leader wanted to add scent to the ashes to create a fuller sensory experience. To do so, he incorporated essential oils, including cinnamon, into the ashes. Little did any of us know that undiluted cinnamon oil burns on the skin. Talk about your full sensory experience. All of us in the service sat wondering what it reveals about our spiritual condition if the ash cross on our forehead feels like it’s on fire. There was a great sigh of relief when our executive pastor let people know what had happened, and a mad dash to the bathrooms ensued as people quickly washed away the painful marker. The next Sunday I formally apologized for turning their Ash Wednesday into a Rash Wednesday.
In these moments and more, we have found that moving slowly and consistently, explaining the meaning of the practices, and laughing at ourselves through our failed attempts have been the key ingredients to discovering the power of these ancient gifts. Just as Isaac reopened the ancient wells of his father to discover pure water, we too can rediscover the meaning of these ancient practices in our churches and experience their fresh water again.
About the Author
Aaron Sutherland is the founding pastor of Cove Church in Eugene, Oregon, and the Director of Multiplication for Pacific Region Open Bible. Along with his wife, Paula, he finds great joy in watching God reveal the new stories being written into the lives of people from every corner of the world.
Y volvió a abrir Isaac los pozos de agua que habían abierto en los días de Abraham su padre, y que los filisteos habían cegado después de la muerte de Abraham; y los llamó por los nombres que su padre los había llamado. Pero cuando los siervos de Isaac cavaron en el valle, y hallaron allí un pozo de aguas vivas. (Génesis 26:18-19, RVR-1960).
Me convertí al cristianismo en la adolescencia y, hasta ese momento, había tenido muy pocas experiencias en la iglesia. Mi formación inicial como seguidor de Cristo tuvo lugar en la iglesia de la Biblia Abierta, donde encontré una comunidad profunda y experiencias espirituales significativas que sigo valorando. Al mismo tiempo, como en muchas iglesias evangélicas modernas, el contacto con las antiguas liturgias y prácticas de la Iglesia en general era limitado.
Estos pilares tradicionales, que durante milenios habían sido fundamentales para la vida de la Iglesia, habían sido prácticamente eliminados de las iglesias a las que asistía. Me parecía que, en el mejor de los casos, estas prácticas se ignoraban y, en el peor, se miraban con gran recelo. El resultado previsible fue que, durante las dos primeras décadas de mi vida eclesiástica, no llegué a conocer ni a apreciar realmente estas antiguas prácticas litúrgicas. Rara vez pensaba en cosas como los servicios del Miércoles de Ceniza, el Libro de Oración Común y el Adviento, y, si lo hacía, era con una buena dosis de prejuicios. Veía la Cuaresma de la misma manera que veía las lentejas: una experiencia fría y exótica que daba miedo preparar y era dolorosa de consumir.
Veía la Cuaresma de la misma manera que veía las lentejas: una experiencia fría y exótica que daba miedo preparar y era dolorosa de consumir.
Este era mi contexto cuando algunos miembros del personal de nuestra iglesia comenzaron a preguntar si podríamos incorporar algunas de estas prácticas antiguas en nuestra experiencia de adoración en la iglesia. Como se pueden imaginar, dada mi formación eclesiástica, me llevó un tiempo aceptar la idea. Empecé a hacer preguntas, a escuchar y a aprender. Incluso me puse en contacto con un amigo sacerdote anglicano para conocer su opinión sobre el valor de estas tradiciones tan arraigadas. A través de todo esto, Cristo, en su bondad y paciencia, nos ha permitido ahora incorporar muchas de estas prácticas en nuestra experiencia eclesiástica habitual. Me complace informar de que nuestras reuniones tienen ahora una profundidad y un significado maravillosos en nuestras reuniones, ya que hemos adoptado y aplicado algunos de estos elementos del discipulado que han demostrado su eficacia con el paso del tiempo.
Ahora, nuestro tiempo de adoración siempre incluye la lectura pública de un salmo (una práctica que hemos adoptado del Libro de Oración Común) que nos transporta al antiguo himnario de Israel. Tenemos una nueva comprensión de lo que significa renunciar a algo material o para ganar algo espiritual mientras ayunamos durante los cuarenta días de Cuaresma. La época navideña y la ceremonia de encender las velas de Adviento nos ayudan a celebrar la primera Venida de Cristo, y a recordar que debemos esperar su segunda venida. Y el Miércoles de Ceniza, con su signo externo de arrepentimiento y mortalidad, nos invita a humillarnos ante Dios, y a reconocer cuán desesperadamente necesitamos su gracia salvadora. Por último, la celebración de la vida el Domingo de Pascua tiene ahora un significado mucho mayor, ya que va precedida de la sobriedad de la muerte que recordamos el Viernes Santo.
Esto no quiere decir que la incorporación de estos elementos siempre haya sido fácil. Hemos aprendido a introducirlos poco a poco, prestando mucha atención al «porqué» detrás del «qué». A lo largo del camino, hemos tenido nuestras oportunidades de crecimiento y nuestros contratiempos. Un ejemplo ocurrió al principio de nuestro camino, cuando intentamos introducir algunas oraciones antiguas de llamada y respuesta. La práctica llevó a varias personas a preocuparse de que nos hubiéramos convertido en un tipo de iglesia completamente diferente. Todavía no hemos reintroducido esas oraciones en nuestros servicios.
Hemos descubierto que movernos lenta y consistentemente, explicar el significado de las prácticas y reírnos de nosotros mismos a través de nuestros intentos fallidos han sido los ingredientes clave para descubrir el poder de estos antiguos dones.
Otro ejemplo ocurrió durante el servicio del Miércoles de Ceniza del año pasado. En este tipo de servicio, se utiliza ceniza para trazar una cruz en la frente de cada creyente. Esta marca simboliza nuestra propia mortalidad y arrepentimiento, y representa el momento en que tomamos nuestra cruz y nos apartamos de nuestros pecados. Bueno, nuestro querido líder de adoración quiso añadir aroma a las cenizas para crear una experiencia sensorial más completa. Para ello, añadió aceites esenciales, entre ellos canela, a las cenizas. Ninguno de nosotros sabía que el aceite de canela sin diluir quema la piel. Hablando de una experiencia sensorial completa… Todos los que estábamos en el servicio nos sentamos preguntándonos qué revelaba acerca de nuestra condición espiritual el hecho de que la cruz de ceniza de nuestra frente pareciera estar ardiendo. Hubo un gran suspiro de alivio cuando nuestro pastor ejecutivo informó a la gente de lo que había sucedido, y se produjo una carrera loca hacia los baños para lavarse rápidamente la dolorosa marca. Al domingo siguiente me disculpé formalmente por haber convertido su Miércoles de Ceniza en un Miércoles de Erupción.
En este y en otros momentos, hemos descubierto que avanzar lentamente y con constancia, explicar el significado de las prácticas y reírnos de nosotros mismos ante nuestros intentos fallidos han sido los ingredientes clave para descubrir el poder de estos antiguos legados. Al igual que Isaac reabrió los antiguos pozos de su padre para encontrar agua pura, nosotros también podemos redescubrir el significado de estas antiguas prácticas en nuestras iglesias y volver a experimentar su agua fresca
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Sobre el autor
Aaron Sutherland es el pastor fundador de la iglesia Cove Church en Eugene, Oregón, y director de Multiplicación de la región del Pacífico de la Biblia Abierta. Junto con su esposa, Paula, disfruta ver cómo Dios escribe nuevas historias en la vida de personas de todo el mundo.
