Denial and Affirmation Six

We do not believe that a person’s biological sex should be separated from their self-perception as a man or a woman nor that the body should be altered when it does not conform to that self-perception, but we do believe that some people experience a distressing struggle between these two and that we must treat those who struggle in this way with love and compassion as we seek to help them, with the truth and power of the gospel, toward the wholeness of a biologically-sexed identity grounded in God’s “very good” design in creation as male and female. 

Commentary 

Scripture teaches that human beings are embodied creatures—a unity of soul and body. This holistic view of humanity is described in the creation account in which “the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life” (Gen. 2:7). It is demonstrated most clearly in the fact that to become a human being the Son of God had to assume a human soul and a human body (cf. Heb. 2:14-16).³

Moreover, the book of Genesis affirms, and our Lord Jesus reaffirmed, that in the beginning, God created human beings as male and female (Gen. 1:27; Matt. 19:4). This provides a biologically-sexed identity grounded in God’s good design. This sexual difference ought to be properly recognized. Scripture prohibits deliberately denying this distinction in one’s dress, for example, by purposely appearing as the opposite sex.⁴

Because we live in a world marred by sin that leaves no one and nothing untouched (Rom. 3:9-18), we acknowledge that we may experience desires toward others and feelings about ourselves that do not accord with the goodness of God’s purpose in creating human beings as male and female (Rom. 7:14-20). Because our sexuality and its social expression are so integral to human identity, we should also expect that these desires and feelings may seem deeply ingrained. Nevertheless, Scripture teaches that we honor God’s gift of sexed difference and experience true freedom by seeking to conform our desires and feelings to God’s purpose (Rom. 12:1-2). In submitting to the means of grace God has given, such as meditation on Scripture, patient prayer, and life together in the church, he sustains his people even in the struggles of this life (Heb. 2:18; 4:14-16). 

Our affirmation of God’s design in creating us male and female means that we cannot support or affirm attempts to resolve the tension between a person's biological sex and their feelings by trying to promote a sense of self discordant with their biological sex, nor can we support or affirm the use of pharmacology or surgery to manipulate sexual characteristics to create the outward impression of the opposite sex or of an indeterminate appearance.⁵

At the same time, the Bible demands that we extend love and compassion to those whose sexual self-understanding is shaped by a distressing conflict between the givenness of their biological sex and the confusion of their feelings about sexual identity.⁶ This conflict can create immense pain which calls for sensitive pastoral care. The gospel offers us the hope of transformation (Rom. 12:1) but not the promise that this transformation will be fully resolved until our bodies are transformed through resurrection when Christ returns (Ro. 8:22-25; 1 John 3:2). 

In the meantime, we must not minimize the inestimable value of knowing what is real and good and the vital importance of submitting our lives to the truth revealed in Scripture, even when doing so will be and feel costly (Matt. 16:24-25; Col. 3:5-7). And we must seek ways to minister to and support those who struggle with gender confusion, and those who have family members or others close to them who identify as LGBTQ+ (Col. 3:12). 

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[3] The full humanity of Jesus Christ as body and soul is affirmed in The Chalcedonian Creed [AD 451]: Jesus Christ is “at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body.” 

[4] Cf. Deut. 22:5—"A woman must not wear men’s clothing, nor a man wear women’s clothing, for the LORD your God detests anyone who does this.” And in 1 Cor. 11:1-16, however one understands the “covering,” Paul maintains that gender distinction ought to be clear in the context of worship.  

[5] We recognize that intersex conditions (or disorders of sexual development) exist in which the development of phenotypic and genotypic sex characteristics deviate from standard biological development. While statistically rare, we also recognize the importance of carefully considering them. Treatment (including non-intervention) of these disorders differs categorically from transgender interventions, which are performed on persons with no inherent variability in sex organ development, function, or fertility. 

[6] This human condition is described psychiatrically as gender dysphoria, i.e., gender distress.