Camille Paglia on the Transgender Movement: “Liberals who posture as defenders of science when it comes to global warming . . . flee all reference to biology when it comes to gender”

camilleCamille Paglia is right.

As a former editor for JBMW, the Journal for Biblical Manhood and Womanhood, I have not cited too many feminists on my blog. Nor have I unconditionally quoted many. But when it comes to the topic of transgender, I believe Camille Paglia is right and worthy of quotation.

Now, it goes without saying I disagree with Paglia on a host of things, but in a world that keeps buying the next philosophical and cultural fad, I deeply appreciate the way she is willing to expose contradictions and oppose false beliefs. And with regards to the “current transgender wave” (her words), I believe her comments expose something many others are unwilling to say, or unwilling to see.

In an interview with Jonathan V. Last at The Weekly Standard, here is what she said.

JVL:I keep waiting for the showdown between feminism and transgenderism, but it always keeps slipping beneath the horizon. I’ve been looking at how the La Leche League—which stood at the crossroads of feminism once upon a time—has in the last couple years bowed completely to the transgender project. Their central text is (for now)The Womanly Art of Breastfeeding,but they’ve officially changed their stance to include men and fathers who breastfeed. The actual wording of their policy is wonderful: “It is now recognized that some men are able to breastfeed.” Left unsaid is the corollary that some women are biologically unable to breastfeed. Though this would go against the League’s founding principles, one supposes. What does one make of all of this?

CP: Feminists have clashed with transgender activists much more publicly in the United Kingdom than here. For example, two years ago there was an acrimonious organized campaign, including a petition with 3,000 claimed signatures, to cancel a lecture by Germaine Greer at Cardiff University because of her “offensive” views of transgenderism. Greer, a literary scholar who was one of the great pioneers of second-wave feminism, has always denied that men who have undergone sex-reassignment surgery are actually “women.” Her Cardiff lecture (on “Women and Power” in the twentieth century) eventually went forward, under heavy security.

And in 2014, Gender Hurts, a book by radical Australian feminist Sheila Jeffreys, created a heated controversy in the United Kingdom. Jeffreys identifies transsexualism with misogyny and describes it as a form of “mutilation.” She and her feminist allies encountered prolonged difficulties in securing a London speaking venue because of threats and agitation by transgender activists. Finally, Conway Hall was made available: Jeffrey’s forceful, detailed lecture there in July of last year is fully available on YouTube. In it she argues among other things, that the pharmaceutical industry, having lost income when routine estrogen therapy for menopausal women was abandoned because of its health risks, has been promoting the relatively new idea of transgenderism in order to create a permanent class of customers who will need to take prescribed hormones for life.

Although I describe myself as transgender (I was donning flamboyant male costumes from early childhood on), I am highly skeptical about the current transgender wave, which I think has been produced by far more complicated psychological and sociological factors than current gender discourse allows. Furthermore, I condemn the escalating prescription of puberty blockers (whose long-term effects are unknown) for children. I regard this practice as a criminal violation of human rights.

It is certainly ironic how liberals who posture as defenders of science when it comes to global warming (a sentimental myth unsupported by evidence) flee all reference to biology when it comes to gender. Biology has been programmatically excluded from women’s studies and gender studies programs for almost 50 years now. Thus very few current gender studies professors and theorists, here and abroad, are intellectually or scientifically prepared to teach their subjects.

The cold biological truth is that sex changes are impossible. Every single cell of the human body remains coded with one’s birth gender for life. Intersex ambiguities can occur, but they are developmental anomalies that represent a tiny proportion of all human births.

In a democracy, everyone, no matter how nonconformist or eccentric, should be free from harassment and abuse. But at the same time, no one deserves special rights, protections, or privileges on the basis of their eccentricity. The categories “trans-man” and “trans-woman” are highly accurate and deserving of respect. But like Germaine Greer and Sheila Jeffreys, I reject state-sponsored coercion to call someone a “woman” or a “man” simply on the basis of his or her subjective feeling about it. We may well take the path of good will and defer to courtesy on such occasions, but it is our choice alone.

As for the La Leche League, they are hardly prepared to take up the cudgels in the bruising culture wars. Awash with the milk of human kindness, they are probably stuck in nurturance mode. Naturally, they snap to attention at the sound of squalling babies, no matter what their age. It’s up to literature professors and writers to defend the integrity of English, which like all languages changes slowly and organically over time. But with so many humanities departments swallowed up in the poststructuralist tar pit, the glorious medium of English may have to fight the gender commissars on its own.

I am not sure I could say it better. And I certainly could not say it from the position of this erudite feminist. Therefore, I leave her answer without comment, save one.

Her insights are a reminder that it is not only Christians and conservatives who take issue with the inconsistencies of modern gender studies. Feminists who take science and grammar seriously do as well. Therefore, let us consider well her words and seek to press for common sense in the public square. 

Soli Deo Gloria, ds

On the Transgender Movement in Public Schools: Video and Written Resources

malefemaleThe Prince William County School Board is set to vote again on Proposal 060, the measure postponed last fall. This policy change would add sexual orientation and gender identity language to the non-discrimination policy of the public schools. Since last fall churches in our county have sought to speak with grace and truth in the public square.

Such speaking is not often easy, because it is often perceived that opposition to transgender policies is unloving towards those struggling with gender dysphoria. Yet, the most unloving thing we can do is permit falsehood to reign and children to be deceived by the messaging of the transgender movement. (See there agenda here).

In what follows, you can find a number of video resources about the transgender movement. Below that are written resources that can also be read and disseminated. Continue reading

Transgenderism: But One Fruit on Individualism’s Pernicious Vine

bookIn recent days, the subject of gender and transgenderism have been the talk of our county and our church. Coming, therefore, at the perfect time is Vaughn Roberts little book TransgenderIn preparation for my sermon on the subject I read his book with great profit.

In less than 80 pages, Roberts, a British pastor who has himself grappled with same sex attraction, introduces the subject (ch. 1), sets out a biblical response through the framework of creation (ch. 3), fall (ch. 4), and rescue/redemption (ch. 5). He concludes with a chapter on wisdom (ch. 6), where he speaks to individuals and churches on how to lovingly and truthfully respond to our trans neighbors and family members. Still, the chapter that is most important in his book is chapter 2, titled “The iWorld.”

In this section, Roberts frames transgenderism against the backdrop of the Enlightenment and the (post)modernism turn towards the subject. In just a few pages he explains how a recent flurry of advocacy for an age-old condition, i.e., transgenderism (see Deuteronomy 22:5), stems from a Western world head-over-heels in love with the self.

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The Maleness of Christ: A Typological Necessity with Vast Ethical Implications

male

Why did Jesus have to be a man?

In our day of gender dysphoria and radical ideas about God (i.e., God is Transgender), we cannot take anything for granted—including the maleness of Jesus. Since everything about gender is being questioned, we need to see all Scripture says about gender, including why Jesus had to be a man. In the Incarnation, Jesus gender was not chosen at random. It was not accidental, nor was it incidental to his identity and mission.

Rather, as the centerpiece of God’s revelation, Jesus gender was divinely-intended. And as the canon of Scripture reveals, Jesus was the antitype to which all other types—saviors, leaders, kings, and priests—pointed. His maleness, therefore, was a vital component of his ability to save Israel and the world.

Though we don’t often question Jesus’ maleness, we should not take it for granted either. By considering why Jesus had to be a man helps understand who he is, what he came to do, and why gender is not a fluid concept we create for ourselves. Just like everyone else, Jesus received his gender for the purpose of glorifying God and fulfilling his calling.

May we consider Jesus’ maleness and why playing fast and loose with XY chromosomes—his or ours—has deadly, devastating effects. Continue reading

Thinking Biblically About Transgenderism

timeAfter last week’s primetime interview with Bruce Jenner, it is hard to ignore the normalization of transgenderism in our culture. With an ever-increasing advocacy of “erotic liberty,” Christians need to understand what transgenderism is and how the gospel of Jesus Christ brings hope to the trans community, even as the gospel brings pardon and purity to all of us.

To help you think about these matters, I’ve found and listed below a dozen helpful articles on transgenderism. Some of them introduce the subject and provide the medical details, others engage culture and provide insight on how to apply the gospel to this growing area of discipleship. I pray they may help you think biblically about this issue and even more to develop a loving burden for transgender people.

Introduction

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