After decades of strategically choosing to ignore the transgendered community, the GLB (Gay Lesbian and Bisexual) activists have added the T and in some case a Q to their coalition.
T stands for transgendered, defined as anyone who wants to appear in public and be accepted as the sex they were not born, whether or not they have been surgically altered. The GLBTQ activists separate sex (the biological reality) from gender (a person’s feeling about their identity). According to this scheme, a person could have a male sex, but a female gender. Transsexuals are those who have been surgically altered to resemble the other sex.
Q stands for Queer and refers to those who reject the binary division of human beings into male and female and want the freedom to be either, both or neither sex as it suits them. GLBTQ or LGBTQ activists are now demanding that, in addition to protecting “sexual orientation,” anti-discrimination legislation also include a protection for “gender identity and gender expression.”
The legal consequences of such a change are significant, but there are broader implications. Sex difference is part of the goodness of creation.
In the beginning…God created man in his own image…male and female he created them… and God saw all that he had made and it was very good.”
No one can change their sex. It is written on the DNA. Each man should praise and thank God for his manhood, each woman for her womanhood. Persons who self-identify as Transgendered or Queer are not thankful. They believe that God made a mistake. Of course, they may not say that outright, instead the transgendered talk about how people were ‘assigned’ a sex at birth as though this was an arbitrary and oppressive act by the doctor rather than a simple observation of reality. They complain that they were not given a choice in matter. Some insist that they are really women trapped in men’s bodies, or men trapped in women’s bodies. The Queer view a world divided into male and female as an abridgement of their freedom to choose — or not choose – which ‘gender’ they want to be.
Rather than praising God for the gift of their sexual identity – for He surely knew what he was doing when he willed each one of us into being – they give in to envy. They covet the attributes and privileges of the other sex. They rebel against reality.
It should be noted that their habits of envy, coveting, ingratitude, and rebellion can begin very early, before the child can truly be considered morally responsible. These habits can be triggered by trauma, exacerbated by anxiety, abetted by adults who give into unreasonable demands.
However, if uncorrected and unrepented, these habits grow into patterns of thinking that are extremely difficult to break out of. We cannot judge the subjective guilt of such persons, that task belongs to God alone, but we can and should name the specific sins – envy, coveting, ingratitude, rebellion, self-centeredness. These lead to self-gratification and lust. From there to self-justification and attacks on any one who refuses to play along with their fantasy. St. Paul’s letter to the Roman lists the sinful consequences: lust, strife, deceit, malice, insolence, arrogance, boasting. Psychologists identify a syndrome containing these features as Narcissistic personality disorder.
Gender Identity Disorder
Gender Identity Disorder (GID) is the failure to embrace one’s sexual identity as a good and instead to identify with the other sex. This can occur early in childhood. This is not simply atypical interests. A GID child becomes pathologically anxious when asked to conform to behavior or clothing typical for his or her sex. The child with GID soon learns that his imitation of the other sex is not accepted by others – particularly his peers.
GLBTQ activists insist that it is not the child who has the problem, but society. They want to force everyone to go along with the child’s fantasy and atypical behaviors. They say: Why not let the little boy come to school dressed as a girl and use the girls’ bathroom if it makes him happy? After all we should affirm diversity and since he is going to want to change sex later in life, why not give him a head start with hormone blocking therapy, so that he doesn’t develop male characteristics at puberty?
It is certainly true that being affirmed and accepted as the other sex will reduce the GID child’s anxiety, but at what cost? The child will be trapped in a lie, living in fantasy, and sooner or later he will confront the reality that he cannot really change his sex, that all the dressing up, make-up, and surgery cannot make him a woman. Not only that but he will demand that others go along with his fantasy.
Not all transgender men start out with childhood GID. Some appear to be ordinary masculine boys. They choose typical masculine careers, may marry and have children. However, they have a secret life. In adolescence they began to masturbate often using women’s clothing for arousal and imagining themselves as a woman. This can progress into full-blown transvestitism, in which the man is aroused or comforted by dressing as a woman. A small percentage of transvestite males decide – perhaps during a period of stress – that dressing up is not enough, that they want to make the transformation complete through surgery. Some label such men autogynephiles, men who are in love with the image of themselves as a woman.
Anne Lawrence, a man who has been surgically altered, explains that the surgery may not give them what they hope for:
“…transsexuals may also find it harder to fully identify with women after transition than before, because the difference they inevitably observe between themselves and natal women become harder to rationalize after transition.
Lawrence points out that, when they are not accepted as the sex they want to be, some transsexuals are vulnerable to narcissistic rage, defined as the “disproportionate, compulsive pursuit of revenge that seeks to obliterate both the offense and the offender.” Legislators and judges who want to extend legal protection to persons who want to present themselves as the other sex need to understand that adding “gender identity” to antidiscrimination legislation will give such transsexuals the right to pursue legal sanctions against those who will not go along with the lie that they have changed their sex.
Given that “transsexuals” suffer from a “fundamental disorder” in their sense of self and are prone to narcissistic rage, there is every reason to believe that they will use such legislation to attack anyone who speaks the truth.
Those who cannot bear false witness, who cannot call a man a woman – even if the man has been surgically altered to have female-appearing body parts, even if he is able to fool most of the people most of the time, – can expect to find themselves subject to sanctions.
The transsexual is willing to sacrifice much to achieve what he covets; he mutilates his body, subjects himself to a lifetime of hormone therapy, gives up his fertility, cuts himself off from family, friends, and career. He rewrites his personal history, all in order to live a lie. And the more the transsexual sacrifices the greater his need to defend his lie, to insist that he really is a woman and that others must accept him as such. He delights in passing – in conning people into believing he really is the other sex. It is interesting to note that some transgendered males after all that effort find living a lie too difficult and retreat into the society of persons like themselves.
We may think that since the transsexual is only hurting himself, if it makes him happy what is wrong with going along with his fantasy?
It does the transgendered no good and it makes us accomplices in a suicide of self. By going along with the fantasy of sex change we allow the transgender to believe that they really can change their sex.
Women reading the transsexual men’s description of womanhood often notice that these men do not have the slightest idea of what it means to be a woman. They talk of dressing up or wearing silky underclothes, of shopping or gossiping, of being taken care of by men. But what makes a woman is her concern for the other. Even if she doesn’t have children, a woman has a mother’s heart.
Most women who self-identify as transgender begin with some form of childhood GID. Because being a tomboy is more acceptable than being a sissy, their behavior may not be seen as extreme. A GID girl can be distinguished from a tomboy by the level of anxiety she exhibits when asked to conform to female dress or behavior. As they mature, some GID women become butch lesbians or dykes, and enter into a relationship with another woman. Then at some point they decide that they want to intensify their identification as male. This can involve hormone injections and breast removal. A few will opt for surgery to construct male genitals, but the procedure is difficult and the results non-functional.
Other women choose to self-identify as queer, to move between masculine and feminine or when asked their gender respond ‘none of the above.’ While some transgender women appear to be motivated by envy of males, others express a real disgust with the biological evidence of womanhood – breasts and menstruation. These are seen as a sign of weakness or vulnerability. The choice to adopt a male persona is not always met with acceptance in the lesbian community – some strongly woman-identified lesbians see it as selling out to the enemy.
Gender Identity and Expression
Those who demand that phrase “gender identity and expression” be added to anti-discrimination laws avoid discussion of the consequences of such a change. Instead they talk about the violence and discrimination transgendered persons experience.
Interpersonal violence is already against the law and such laws can and should be enforced; however, much of the violence transgendered persons experience is related to their own choices. The high levels of psychological disorders and substance abuse among the transgendered can lead to domestic violence and high risk activities. Transgendered men are more likely to engage in prostitution and use illegal drugs. The transgender man’s decision to deceive can have negative consequences. If he seduces an inebriated man into a sexual encounter with what the man assumes is a willing, attractive woman. The man may react violently when he discovers that he is in bed with a man.
The transgendered are troubled people who need help, not a society that panders to their delusion. The Queer are rebels who simply want to destroy.
Society has no obligation to agree to their demands.
 Anne Lawrence (2008) “Shame and Narcissistic Rage in Autogynephilic Transsexualism,” Archives of Sexual Behavior, 37: 457-461
 H. Kohut (1971) The Analysis of Self: A Systematic Approach to the Psychoanalytic treatment of Narcissistic Personality Disorders, (New York: International Universities Press); H. Kohut (1972) “Thoughts on Narcissism and Narcissistic Rage,” Psychoanalytic Study of the Child, 27:360-400.
 Lawrence, Ibid. A, Beitel (1985) “The Spectrum of Gender Identity Disturbances: An Intrapsyhic Model,” in B. W. Steiner, (ed) Gender Dysphoria: Development, Research, Management (New York: Pleum), 189-206; U. Hartman et al (1997) “Self and Gender: Narcissistic Pathology and Personality Factors in Gender Dysphoric Patients: Preliminary Results of a Prospective Study,” International Journal of Transgenderism,