SEX AND GENDER ISSUES

THE BIBLICAL THOUGHT AND THE CHRISTIAN RESPONSE

I. Sociological

A. Sociological definitions (Ballantine & Roberts, n.d., p. 284); (“What Is Gender

Dysphoria?” n.d.)

1. Sex- a biological term referring to ascribed genetic, anatomical and hormonal

differences between males and females.
2. Gender - learned and created, refers to socially constructed notions of masculinity and
femininity.
3. Gender roles - commonly assigned tasks or expected behaviors linked to an individual’s
sex-determined structural guidelines and positions expected to males and females.
4. Sexuality - refers to how cultures shape the meanings of sexuality and sexual acts and
how we experience our own bodies and our bodies in relation to others.
5. Transgender - refers to the broad spectrum of individuals who transiently or persistently
identify with a gender different from their gender at birth. (Note: the term transgendered
is not generally used.) Transsexual - refers to an individual who seeks, or has
undergone, a social transition from male to female or female to male. In many, but not
all, cases this also involves a physical transition through cross-sex hormone treatment
and genital surgery (sex reassignment surgery).
6. Gender expression - the manner in which a person communicates about gender to
others through external means such as clothing, appearance, or mannerisms. This
communication may be conscious or subconscious and may or may not reflect their
gender identity or sexual orientation.
7. Gender identity - is a category of social identity and refers to an individual’s
identification as male, female or, occasionally, some category other than male or female.
It is one’s deeply held core sense of being male, female, some of both or neither, and
does not always correspond to biological sex.

B. Societal issues

The current social and cultural climate can be discussed on two levels:

Socio-cultural distinctions

1. Theonomous - The laws of the divine (God) dictates the moral and social
framework of the state. Sometimes called the “Natural law”
2. Heteronomous - The elites on top dictates the moral and social framework for
the state. Eg. Sharia Law
3. Autonomous - “Autos” - self, “nomos” - Law, the individual determines his own
moral and social life.
 Relational distinctions

1. Political Identity (advocate)

2. Public Identity (Neighbor, Co-worker)
3. Personal Identity (Navigating sexual or gender Identity)

II. Political

A. Rights - Equality as the main goal

B. Discrimination - exclusion based on gender preferences. There is a claim of Institutional

discrimination, - inequality woven into the web of social structure. (Ballantine and
Roberts p. 284)

Legislations:

1. SOGIE Bill (House Bill No. 4982)

a. Equal Rights for all under the constitution
b. Discrimination of Religion in public life

2. Civil Partnership Act (House Bill No. 6595)

III. Biological

 There are 2 sexes

1. Male - bears an XY chromosome, has male reproductive organs and able to
impregnate the opposite sex
2. Female - bears XX chromosome, has female reproductive organs and capable of
pregnancy and childbirth

● Occurrence of Intersex
o Statistics The most thorough existing research finds intersex people to constitute an
estimated 1.7% of the population
o This includes other genetic aberrations and deviances
  Genetics: “Born Homosexual?”

o Brain sex theory - Suggests that the introduction of hormones (testosterone, estrogen) in
utero influences the sexual identity of a person. More estrogen for male fetuses can or more
testosterone for female fetuses may well be a predisposing factor for gender formation and
identity.

 “Estimates of hereditability of homosexuality also demonstrate that environmental factors

are more important than genetic ones. While there are evidences that may be a
predisposing factor, these studies merely demonstrate the presence of a genetic factor
or gene. The overall effect of genes, as we have noticed, is much less important than
that of environmental factors.” (Tay, 2010, pp. 45–46)

IV. Psychological

Homosexual Experience:(Yarhouse & Burkett, 2003)

1. Same-sex attraction - acute, characterized by confusion

2. Homosexual orientation - prolonged state of attraction and struggle
3. Homosexual Identity - no confusion and struggle, but rather, accepted and
celebrated

Environmental factors (Tay, 2010)

1. Failure of the father- son relationship
2. Dominant mothers
3. Peers
4. Media
5. Sexual and physical abuse
Gender Dysphoria
Gender dysphoria involves a conflict between a person's physical or assigned gender and the
gender with which he/she/they identify. People with gender dysphoria may be very
uncomfortable with the gender they were assigned, sometimes described as being
uncomfortable with their body (particularly developments during puberty) or being uncomfortable
with the expected roles of their assigned gender.
People with gender dysphoria may often experience significant distress and/or problems
functioning associated with this conflict between the way they feel and think of themselves
(referred to as experienced or expressed gender) and their physical or assigned gender. (“What
Is Gender Dysphoria?” n.d.)

A. Statistics - Europe and North America

a. A school-based survey eliciting gender experiences with scales commonly used at

gender identity services suggested that 1.3% of 16–19-year-olds had potentially clinically
significant gender dysphoria. (“Gender dysphoria in adolescence: Current perspectives,”
n.d.)

b. Diagnosis of Gender dysphoria also presents a difficulty as to its DSM V categories and
presentations. This adds to the efforts of identification of clients that present to have the
condition.

B. Treatment

 Reorientation Therapy - sometimes also known as “Conversion therapies”

(or “reparative therapies”).

a. Are interventions purported to alter same-sex attractions or an individual’s gender

expression with the specific aim to promote heterosexuality as a preferable outcome.
(“Conversion Therapy,” n.d.)

b. Success rates of this treatment are riddled with mixed results.

“The main arguments cited in attempts to ban reorientation therapy are not compelling. They
do not stand up to scientific scrutiny or logic, nor do they appear consistent with medical
precedent and ethical practice” (Yarhouse & Throckmorton, 2002)

V. Theological
Bible passages

A. Leviticus 18:22; 20:13

18:22 “‘Do not have sexual relations with a man as one does with a woman; that is
detestable.

20:13 “‘If a man has sexual relations with a man as one does with a woman, both of
them have done what is detestable. They are to be put to death; their blood will be on
their own heads.

B. Romans 1:24-27

24 Therefore God gave them over in the sinful desires of their hearts to sexual impurity
for the degrading of their bodies with one another.
25 They exchanged the truth about God for a lie and worshiped and served created
things rather than the Creator—who is forever praised. Amen.
26 Because of this, God gave them over to shameful lusts. Even their women
exchanged natural sexual relations for unnatural ones.
27 In the same way, the men also abandoned natural relations with women and were
inflamed with lust for one another. Men committed shameful acts with other men and
received in themselves the due penalty for their error.

C. Genesis 19 - The account of Sodom and Gomorrah

D. 1 Corinthians 6:9-10

9 Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be
deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have
sex with men 10 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers
will inherit the kingdom of God.

All these Biblical passages are debated and are interpreted by others to be non-
indicative of the direct prohibition of homosexuality and homosexual acts. But regardless
of the opposing sides of interpretation, the Scriptures include homosexual acts in a
category that umbrellas its inclusion as a sexual sin among any others.

John 8 Paradigm

The scene in this passage is more than just a picture of Jesus’ defense of
Himself against the accusations and persecutions of the Pharisees but it shows us
 something more than just a battle of wits, it suggests a deeper, more meaningful
approach to people who fit the profile of a person with sexual sins. The tension in this
account involves Jesus being forced in a position to agree with the Pharisees and
teachers of the Law to condemn the woman presented in the temple courtyard. As
expected by these temple leaders, as a rabbi who claims to be the Messiah, He was
expected to uphold the Law of Moses and fulfill the punishment of stoning to death the
woman accused (John 8:5). But what makes this account interesting is Jesus’s method
of dealing with tension.

Jesus’ words in verse 7 were totally unexpected by the teachers of the Law, the
people around and the woman in the trial. He said, “Let anyone of you who is without sin
be the first to throw a stone at her.” The comments of Jesus caught the spectators off
guard as they left the scene one at a time. They have witnessed something that was not
commonly done by rabbis. Jesus' way of response did not only confront the hypocrisy of
the people and the teachers in the temple, but it was a demonstration of God’s
compassion for the sinner. If we look at Jesus' actions, we do not only see compassion
and grace but He does it with a command to repentance. Of course, we can assume that
the woman was indeed an adulterer and according to what these teachers say, the
woman deserves to die right away. But as we can see in this passage that Jesus was
able to show compassion and grace but also, He does not let the woman leave and
continue to live in sin. Jesus equally emphasizes the need for repentance and changed
life as he declares “Go now and leave your life of sin.” (John 8:11). So when we look at
the sin of homosexual acts, we are to view it in conjunction with all the other sexual sins
and avoid putting a “premium” on it. It is a sexual sin that God detests, like any other
sins. We should treat people who struggle with it the same way we treat other people
who struggle with a different kind of sin. That is with love and compassion.

This is a good example of Jesus Himself on how to be compassionate and yet

firm to what is right and appropriate. He does not only point to the right morals but also,
He does it with grace and compassion. A right balance between grace and justice that
exemplifies the heart of God for sinners – that is all of humankind. I believe that when we
take this example and consider Jesus' way of dealing with sin and even sexual sins like
committing homosexual acts. When we live out this kind of mindset, people who struggle
with same-sex attraction will encounter the life-transforming Gospel of Jesus Christ that
actively seeks out and shows compassion which is something that people looks for. This
Gospel is the hope that we all need to be forgiven, accepted and fulfilled.

STRATEGIES TO STRUGGLING CHRISTIANS:

Note:

 These principles are applied to new Christians who struggle and wanted to fight the
struggles in homosexuality.
 For Non-believers the first step is to explain to them the good news and there must be
admission of sins and homosexuality and accepting Jesus Christ who died on the Christ to save
us from our sins. The Gospel is still the foundation for true transformation.

1. Identity must be formed in Christ.

Theological understanding of the Christian being in Christ is critical for those who struggle with
homosexuality. Romans 8:1. Gal. 3:26-29

Who they are in Christ must be the planet around which all their thoughts and actions orbit.

It is especially effective to teach the principles of Romans 6:1-14 while recalling the earlier
context of Romans 1: 24-27.

2. Confession must include the condition as well as the behavior of homosexuality.

Change begins when you see the problem as God sees it. Prov. 28:18; James 4:8-10

Thus they say that although the practice of homosexuality is sinful, the condition is not.

I Samuel 16:7; Psalm 7:9; Jeremiah 17:10- No such distinction is made in the scripture.

Repentance follows as the proof of genuine confession.

3. Repentance must involve a complete renunciation of homosexual sin.

Christians who have a history of homosexual struggle are in special category of sin in the
Scripture.

All Christian practice regular repentance but the homosexually tempted Christian has a
particular sin and has been unrelenting for some time.

Life dominating sins are sins that the Christians continue to commit because he feels powerless
to change, even though he knows that these are wrong (Psalm 19:13, 119:33, Rom. 6:12-13)Ex.
Drunkards, liars, homosexuality.

So repentance from life-dominating sin homosexuality must be so comprehensive that it

renounces the entire lifestyle. Every thought, motivation, desire, word, habit, and action that has
facilitated homosexuality must be confessed before the Lord as sin. This may require more than
counselling appointment to achieve. The bridges need to be burned in that person’s life to make
the repetition of sin difficult. (Mark 9:42-50, Col. 3:5-11)

4. God’s original model for sexuality must be taught

Most people who seek biblical help for overcoming homosexual desires are well aware of the
Bible’s condemnation of homosexual sins (Gen. 18:20-21; Lev. 18: 22, 20:13, Deut. 23:18),
Rom. 1:27; I Cor. 6:9)
A detailed theology instruction on divinely instituted paradigm for sexual intimacy (in
heterosexual marriage) and the gender distinctiveness of Adam and Eve. (Gen. 1:27-28)

Further instruction can be given on the creation mandate to “be fruitful and multiply, and fill the
earth and subdue it” (Genesis 1:28). This mandate was not given to two men or two women, but
to a man and a woman. Without artificial means, homosexual or lesbian couples cannot
procreate or fulfill God’s command. Such can only be naturally and righteously fulfilled through
monogamous heterosexual marriage.