Alan Shlemon

Gender-Neutral Pronouns An Attack on “Being” | The Imago Dei

Published by Papa Giorgio
  • Moral standards…presuppose absolute moral standards, which in turn presuppose the existence of an absolute personality. In other words, they presuppose the existence of God. But what God?… Of all the major religious traditions, it is only biblical religion that affirms a God who is both personal and absolute. [Only biblical religion sees] that the idea of absolute personality is closely linked to the ideas of a Creator-creature distinction [as reflected in the imago Dei], divine sovereignty, and the Trinity. Compromise these and you compromise the personality of God. This precise pattern of thought is found only in the Bible and in traditions which are heavily influenced by the Bible. Is it then too much to say that morality presupposes the God of the Bible? I think not. — John Frame

I have been wanting to connect the reason I see gender-neutral pronouns like, they/them, ze/zim, sie/hir, are being used by the post-modern Left. The real — bottom line reason — is it dilutes evidences for God and every human’s “Imago Dei” Norman Geisler notes that “[t]he only ‘common ground’ with unbelievers is that they too are creatures in God’s image and live in God’s world.” Continuing he says,

  • But there are no common notions or methods; non-Christians approach the world differently from Christians, and they view it differently. We have a common world with unbelievers but no common worldview. The contact point with unbelievers is the imago Dei. But even here the “point of contact” is the “point of conflict,” for “if there is no head-on collision with the systems of the natural man there will be no point of contact with the sense of deity in the natural man.” Conflict is inevitable because of human depravity and sin.

I will emphasize our personal being in our language to bolster the point in this paragraph

Let me explain a bit more. Part of the Imago Dei in us all is that we get our “being” from it [“It” – the Ultimate Being]. In other words, an example I use is “can you refer to yourself in the womb of your mother without using personal pronouns? We have an “I” in our being. But that “I” has not always existed… it itself was brought into being by my, or your, parents. Who likewise had being, but “contingent ‘being,'” as they relied on others for their being.

I know, it is tough. But this “being” I am speaking of is argued well below, and is an excellent apologetic for God and the Christian worldview. Excerpted from my post, “Kalam Cosmological Argument ~ History and Argument“

PUT THUS:

We spoke of the universe as “the collection of beings in space and time.” Consider one such being: yourself. You exist, and you are, in part at least, material. This means that you are a finite, limited and changing being, you know that right now, as you read this book, you are dependent for your existence on beings outside you. Not your parents or grandparents. They may no longer be alive, but you exist now. And right now you depend on many things in order to exist–for example, on the air you breathe. To be dependent in this way is to be contingent. You exist if something else right now exists.

But not everything can be like this. For then everything would need to be given being, but there would be nothing capable of giving it. There would not exist what it takes for anything to exist. So there must be something that does not exist conditionally; something which does not exist only if something else exists; something which exists in itself. What it takes for this thing to exist could only be this thing itself. Unlike changing material reality, there would be no distance, so to speak, between what this thing is and that it is. Obviously the collection of beings changing in space and time cannot be such a thing. Therefore, what it takes for the universe to exist cannot be identical with the universe itself or with a part of the universe.

(From “Twenty Arguments for the Existence of God“)

An excellent short video explaining this all is this one,

Contingency Argument SPEED RUN!

In other words, our “being” has a Cause in His “Being.” Plato saw this dimly in his Theory of Forms:

Plato’s Theory of Forms is a philosophical concept that explains the nature of reality. The basic question goes something like this:

We can see trees, cats, circles and many other things in everyday life, and we can easily recognise each one as the thing it is supposed to be. But, if we look closer, we never really see anything like a “standard cat.” Every cat is different, and so is every tree and every drawn circle. Especially with geometric forms, they are never perfect. Every circle we can see in our world is either broken, distorted, pixelated, or in a myriad of other ways not “a perfect circle.” In fact, a perfect geometrical circle would need to be drawn with a line that does not have any thickness, and so would be invisible!

So how is it, Plato asks, that we are able to identify circles, trees and cats if have actually never seen a “standard” thing of each kind?

There are two worlds, Plato says: the world of physical objects and the world of Forms. The world of physical objects is the world we see around us, while the world of Forms is the world of abstract concepts and ideas. The Forms are perfect, unchanging, and eternal, while the physical objects we see around us are imperfect, changing, and temporary.

Norman Geisler explains this in differing ways with the following. And note, I have more in-depth reproductions of his arguments in the second half of this post — along with the PDF reproductions for download. But I am here desperately trying to dumb the argument down to make the broader point. Which is, the “pronouns” being foisted on us ARE AN ATTACK on the foundation of truth and reality, which is rooted in God’s “Being”, Image, transferred to us in a finite, now fallen way.

Based on Sufficient Reason

(See an excellent article at The Stanford Encyclopedia of Philosophy)

P1) A contingent being exists.

  1. This contingent being is caused either (1) by itself, or (2) by another.
  2. If it were caused by itself, it would have to precede itself in existence, which is impossible.

P2) Therefore, this contingent being (2) is caused by another, i.e., depends on something else for its existence.

P3) That which causes (provides the sufficient reason for) the existence of any contingent being must be either (3) another contingent being, or (4) a non-contingent being (necessary) being.

  1. If 3, then this contingent cause must itself be caused by another, and so onto infinity.

P4) Therefore, that which causes (provides the sufficient reason for) the existence of any contingent being must be either (5) an infinite series of contingent beings, or (4) a necessary being.

P5) An infinite series of contingent beings (5) is incapable of yielding a sufficient reason for the existence of any being.

P6) Therefore, a necessary being (4) exists!

Based on the Principle of Existential Causality

  1. Some limited, changing being[s] exist.
  2. The present existence of every limited, changing being is caused by another.
  3. There cannot be an infinite regress of causes of being.
  4. Therefore, there is a first Cause of the present existence of these beings.
  5. This first Cause must be infinite, necessary, eternal, simple, unchangeable and one.
  6. This first uncaused Cause is identical with the God of the Judeo-Christian tradition

A mix of both

  1. Something exists (e.g., I do);
  2. I am a contingent being;
  3. Nothing cannot cause something;
  4. Only a Necessary Being can cause a contingent being;
  5. Therefore, I am caused to exist by a Necessary Being;
  6. But I am personal, rational, and moral kind of being (since I engage in these kinds of activities);
  7. Therefore this Necessary Being must be a personal, rational, and moral kind of being, since I am similar to him by the Principle of Analogy;
  8. But a Necessary Being cannot be contingent (i.e., not necessary) in its being which would be a contradiction;
  9. Therefore, this Necessary Being is personal, rational, and moral in a necessary way, not in a contingent way;
  10. This Necessary Being is also eternal, uncaused, unchanging, unlimited, and one, since a Necessary Being cannot come to be, be caused by another, undergo change, be limited by any possibility of what it could be (a Necessary Being has no possibility to be other than it is), or to be more than one Being (since there cannot be two infinite beings);
  11. Therefore, one necessary, eternal, uncaused, unlimited (=infinite), rational, personal, and moral being exists;
  12. Such a Being is appropriately called “God” in the theistic sense, because he possesses all the essential characteristics of a theistic God;
  13. Therefore, the theistic God exists.

IN OTHER WORDS, our being, the “I” that we experience the world through IS AN APOLOGETIC, EVIDENCE of God!

Our being has a logical argument from Thee Being.

Our being (ways in which something can exist or occur or to be presented, or stand) is rooted in a theistic argument that is much surer in it’s premises and explanations.

That aside, the Marxist [read here atheistic] attack on Western values and truth is rooted itself in negating the Judeo-Christian aspect of historical truth, or knowing Part of this argument is the enquiry into “what we can know.” Our Declaration of Independence and Constitution either state or assume this:

“When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.”

[….]

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

[….]

“We, therefore, the Representatives of the United States of America, in General Congress Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by the Authority of the good People of these Colonies, solemnly publish and declare, That these United Colonies are, and of Right ought to be Free and Independent States…”

This title of Supreme Judge of the world establishes God not only as the Creator of the world but also as the source of moral law. This statement is in opposition to the idea of Deism, which says that there exists a supreme being or creator who set the universe in motion but does not intervene in human affairs or the natural world. This statement suggests that those writing the declaration believed that the God of the Bible was the ultimate judge of good and evil.

The final mention of God in the Declaration of Independence labels God as the giver of Divine Providence.

“And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor.”

This is a statement of trust in the divine’s oversight and actions that would result in declaring independence from Britain. These four mentions of God show that the founding fathers had a clear belief in moral truth which originated from a supreme being. In an article for Intercessors for America, Tyler O’Neil states, “The leaders who formed our country based their arguments for independence on the laws of God, and they trusted Him to guide America through its struggles. They looked to faith as a bulwark of freedom, not as its opposite.”

What Role Did Religious Beliefs Play in the Founding of the United States?

Many religious backgrounds made up those living in Colonial America at the time of the Declaration of Independence and the writing of the U.S. Constitution. Puritans, Anglicans, Quakers, Lutherans, Roman Catholics, Presbyterians, and Jewish congregations were all represented within the American Colonies.

It is well documented that 51 of the 55 delegates at the Constitutional Convention claimed to hold Christian beliefs. Even Benjamin Franklin, a proclaimed Deist, gave a call to prayer that contained several references to scripture on June 28th, 1787, when the Constitutional Convention was struggling to agree.

“The Constitution doesn’t explicitly mention God but references frequently concepts central to Christianity like morals, reason, and free will,” says David Barton, founder of WallBuilders, a Texas-based group dedicated to promoting America’s Christian heritage. …

(CHRISTIANITY)

In other words, attacking the foundation of knowledge and beings able to know moral truths and reality is at the heart of the pronoun issue. It is both an attack on our freedoms here in America, as well as an attack on our freedoms discovered via Western culture writ large.

WOMEN IN APOLOGETICS notes the foundation of “truth” in part of their post:

Truth

There seems to be little consensus where there was once clarity on what constituted male and female, boy and girl, man and woman, he and she. This is evidenced in the growing number of people who identify as transgender (those who experience gender dysphoria, a condition that describes the “psychological distress that results from an incongruence between one’s sex assigned at birth and one’s gender identity”) or those who identify themselves using other nontraditional gender terms. As such, it is becoming somewhat common for people to state or list their preferred pronouns in conversation, on social media, before meetings, or in email signatures. For example, during the 2020 election season, several Democratic presidential candidates put their preferred pronouns on their social media profiles.

In contrast, the Christian worldview asserts that God created people to be either male or female. Genesis 1:27 reads, “So God created man in His own image, in the image of God He created them; male and female He created them.” God did not intend for sex and gender (identity) to be separate from one another; they are synonymous. To adopt a different worldview on sex and gender would be to reject the truth. Nevertheless, the culture today is attempting (with some success, unfortunately) to convince Christians differently. 

To not call someone by their preferred pronouns, like,  xe/xir/xirs, ze/zir/zirs and fae/faer/faers, is liked to a “human rights violations.” In fact, those prouns are an attack on what it is to be human.

Our essence.

Our being.

Dennis Prager says it is a war on human order. Which is a war on God:

Genesis 3:5 has the serpent (the Devil) tempting Adam and Eve. Half-truths are the best the Serpent can come up with, but the commentary I love on this verse will follow. I will highlight some points in it. 3:5 reads: “In fact, God knows that when you eat it your eyes will be opened and you will be like God, knowing good and evil” (CSB).

Here is the commentary:

The climax is a lie big enough to reinterpret life (this breadth is the power of a false system) and dynamic enough to redirect the flow of affection and ambition. To be as God,25 and to achieve it by outwitting him, is an intoxicating programme. God will henceforth be regarded, consciously or not, as rival and enemy. Against this human arrogance ‘the obedience of the one’ and his taking ‘the form of a servant’ show up in their true colours (Rom. 5:19; Phil. 2:7).

So the tempter pits his bare assertion against the word and works of God, presenting divine love as envy, service as servility, and a suicidal plunge as a leap into life, ‘All these things will I give thee …’; the pattern repeats in Christ’s temptations, and in ours.

— On knowing good and evil, see on 2:9 [see below].

25. Or, gods (AV). The word ’ĕlōhîm can be used generically to include the angelic orders; see on 1:26.

2:9

…. The knowledge of good and evil is perhaps best understood in this living context. In isolation it could mean a number of things, many of them with biblical support. The phrase can stand for moral or aesthetic discernment (e.g. 1 Kgs 3:9; Isa. 7:15); yet Adam and Eve are already treated as morally responsible (2:16, 17) and generally percipient (3:6) before they touch the tree. It could be a hebraism for ‘everything’ (i.e. man is not to covet omniscience); yet it can hardly mean this in 3:22. It has often been regarded as sexual awakening, in the light of 3:7; recently R. Gordis suggested that this tree thereby offers a rival immortality to that of the tree of life, in the procreation of a family and a posterity. This too is open to several objections, including the fact that 3:22a is incompatible with it (heaven is sexless in the Old as in the New Testament), and that God instituted marriage after forbidding the use of the tree that is said to symbolize it.

In the context, however, the emphasis falls on the prohibition rather than the properties of the tree. It is shown to us as forbidden. It is idle to ask what it might mean in itself; this was Eve’s error. As it stood, prohibited, it presented the alternative to discipleship: to be self-made, wresting one’s knowledge, satisfactions and values from the created world in defiance of the Creator (cf. 3:6). Even more instructive is the outcome of the experiment; see on 3:7. In all this the tree plays its part in the opportunity it offers, rather than the qualities it possesses; like a door whose name announces only what lies beyond it.

Derek Kidner, Genesis: An Introduction and Commentary, vol. 1, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1967), 67–68, 73.

Yep. It is all a big lie. And the extreme gender confusion with it’s high rate of suicide is literally “a suicidal plunge as a leap into life.”

And the battle goes on…

And another point. Lets say you work at a Starbucks in West Hollywood, and you have 4-people who each have chosen a preferred pronoun[s]. For example, here are some of the choices:

  • So one person uses “xe, xem, xyr, xyers.”
  • Another uses “ne, nem, nir, nerself.” 
  • Yet another uses “ci, cer, cer, cirs.”
  • And lastly this person uses “ve, vis, ver, verself.”

How is one supposed to keep track of all that hogwash so as not to get fired? It is impossible for even these 4 to keep it straight. In Michigan they are making these felonies:

A new Michigan bill would make it a hate crime to cause someone to “feel terrorized, frightened, or threatened.”

The Michigan Hate Crime Act, designated HB 4474 , passed in the state House on Tuesday and now goes before the Michigan Senate.  It will replace the existing Ethnic Intimidation Act and expand the categories of people protected by the law.

The new bill would include “sexual orientation” and “gender identity or expression” as classes protected against intimidation.

[….]

If passed, the hate speech legislation would make violators guilty of a felony punishable by up to five years in prison and a fine of $10,000.

(DAILY CALLER | see DAILY WIRE as well)

AMERICAN THINKER notes this religious attack implicitly at the beginning of their article:

God-fearing people recognize that the effort to demolish the two God-given genders is a shaking of the fist at the Almighty. After all, the first chapter of the Bible says: “God created man in His own image, in the image of God He created him; male and female He created them” (Genesis 1:27). This paradigm empowers females who are created in the imago dei. They are different from males, but equal to them at the level of essence. Nature and biology confirm God’s binary design.

Unfortunately, we live in a post-Christian society. Sane arguments often fall on deaf ears. The secular elites who control education and the media have marginalized those who provide biblical explanations. Given this sad reality, might there be another way to end the compelled speech of pronoun lunacy in which people can decide by which pronouns they will be referred?

[….]

For example, if someone asked another person about me: “What do you think of Newt?” They would need to respond something like: “I hate Newt. He is a tyrant. He never does what you ask of her.” Note that “he” is used when Newt is the subject of the sentence, and “her” is used at the end when Newt is the object of the sentence. If they failed to honor my preferred pronouns and said, “…He never does whatever you ask of him…” this would be a violation. I would report this, and press charges, if possible.

Mary could likewise insist on her pronouns being “She” and “Him.” Those speaking or writing about Mary would have to write something like: “I appreciate Mary. She is a great friend. I have no better friend than him. She is a great listener.” Or she could insist on “He” and “Her” (as does Newt).

Can you imagine if as many people as possible insisted upon this practice? Might it cause the regime of verbal tyranny to collapse? Though we are in the process of butchering English with the improper use of “they,” the mind can factor in this mutation and get used to it. However, since native English speakers calculate pronoun case automatically and subconsciously, it would be nearly impossible to speak and write in a way that could satisfy those who insist on different gendering pronouns that are case-dependent.

Yep. It is impossible to satisfy such people. This thinking “wresting one’s knowledge, satisfactions and values from the created world in defiance of the Creator.”

SOME APOLOGISTS DISCUSS THE ISSUE:

Douglas Groothuis w/Melissa Dougherty

Today, I interviewed Dr. Groothuis about the craziness we see around us and what we can do about it. Dr. Groothuis holds a Ph.D. in Philosophy and is a Professor of Philosophy at Denver Seminary. He is the author of sixteen books and has also published over thirty academic articles in journals as well as dozens of pieces in publications.

Nancy Pearcey w/Babylon Bee’s Ethan Nicolle

Editor-in-chief Kyle Mann and creative director Ethan Nicolle welcome Professor Nancy Pearcey. She is professor of apologetics and scholar in residence at Houston Baptist University and author of several books, most recently Love Thy Body: Answering Hard Questions about Life and Sexuality. Prof. Pearcey’s books also include Total Truth, Finding Truth, The Soul of Science, Saving Leonardo and How Now Shall We Live? (co-authored with Chuck Colson). They talk about sexuality, gender, abortion, and Christianity’s high view of the human body.

Topics Discussed

  • Abortion… scientific human life vs modern Personhood Theory
  • Biological Sex vs Gender
  • The Christian’s high view of the material world and the human body due to belief in the incarnation of Christ, the resurrection of the dead, and the new heaven  and earth.
  • Trusting in a design vs individual revolt against nature and biological realities
  • Language as a front in the culture war
  • All of our actions endorse a worldview
  • What about people who identify as “gay Christians” or some other adjective placed before the word Christian?
  • Nudity in medieval Christian art

Unnamed People w/Melissa Dougherty

There’s a postmodern ideology that is plowing through our world that aims to dismantle all societal and moral norms. This ideology is responsible for how we have gotten to the point in society where language is rebranded and “sex” and “gender” are separate. Now, there are supposedly unlimited genders. If this isn’t disturbing enough, the logical conclusion of this ideology (which really functions like a religion) is that age should be flexible, too. Kids should have the freedom to choose what age they identify as… as sexual beings. This ideology says this is good, liberating, and empowering.

This is completely shocking. And absolute garbage that should be talked about and brought to light.

“Judge Not” | Abusing Matthew 7

Published by Papa Giorgio

So, I realized because of the below comment on my RUMBLE that I do not have a post dedicated to answering the charge that one “should not judge…”, often in response to critiquing cultural norms. So this comment was on my RUMBLE video titled: “You are Homophobic if You Mention How Badly LGBT People Are Treated in Gaza” — here is the comment:

I will be asking some questions when the time comes, but, for now? I am filling an apologetic pothole in my posts. So here is a short and sweet answer that stands on its own… so you could quit there. Anything after that are merely other answers from apologists that broaden the possible responses for the researcher.

Do not judge. Judging others comes far too easy for most, but in Matthew 7, what does Jesus mean when he says Judge not least ye be judged? Are we to judge not, or Judge righteously? What’s the difference? What does the Bible say about judging people? In this video Pastor Nelson with Bible Munch explains what the Bible says about Judging others to answer the questions, is judging a sin, and what does the Bible mean that we are not to judge others?

Firstly, the statement “you are not to judge” is a judgement. What do I mean? Here are a few examples of this in conversation via Frank Beckwith and Greg Koukl:

You Shouldn’t Force Your Morality On Me!

FIRST PERSON: “You shouldn’t force your morality on me.”

SECOND PERSON: “Why not?”

FIRST PERSON: “Because I don’t believe in forcing morality.”

SECOND PERSON: “If you don’t believe in it, then by all means, don’t do it. Especially don’t force that moral view of yours on me.”

FIRST PERSON: “You shouldn’t push your morality on me.”

SECOND PERSON: “I’m not entirely sure what you mean by that statement. Do you mean I have no right to an opinion?”

FIRST PERSON: “You have a right to you’re opinion, but you have no right to force it on anyone.”

SECOND PERSON: “Is that your opinion?”

FIRST PERSON: “Yes.”

SECOND PERSON: “Then why are you forcing it on me?”

FIRST PERSON: “But your saying your view is right.”

SECOND PERSON: “Am I wrong?”

FIRST PERSON: “Yes.”

SECOND PERSON: “Then your saying only your view is right, which is the very thing you objected to me saying.”

FIRST PERSON: “You shouldn’t push your morality on me.”

SECOND PERSON: “Correct me if I’m misunderstanding you here, but it sounds to me like your telling me I’m wrong.”

FIRST PERSON: “You are.”

SECOND PERSON: “Well, you seem to be saying my personal moral view shouldn’t apply to other people, but that sounds suspiciously like you are applying your moral view to me.  Why are you forcing your morality on me?”[1]

SELF-DEFEATING

“Most of the problems with our culture can be summed up in one phrase: ‘Who are you to say?’” – Dennis Prager.  So let’s unpack this phrase and see how it is self-refuting, or as Tom Morris[2] put it, self-deleting.

  • When someone says, “Who are you to say?” answer with, “Who are you to say ‘Who are you to say’?”[3]

This person is challenging your right to correct another, yet she is correcting you.  Your response to her amounts to “Who are you to correct my correction, if correcting in itself is wrong?” or “If I don’t have the right to challenge your view, then why do you have the right to challenge mine?”  Her objection is self-refuting; you’re just pointing it out.

The “Who are you to say?” challenge fails on another account.  Taken at face value, the question challenges one’s authority to judge another’s conduct.  It says, in effect, “What authorizes you to make a rule for others?  Are you in charge?”  This challenge miscasts my position.  I don’t expect others to obey me simply because I say so.  I’m appealing to reason, not asserting my authority.  It’s one thing to force beliefs; it’s quite another to state those beliefs and make an appeal for them.

The “Who are you to say?” complaint is a cheap shot.  At best it’s self-defeating.  It’s an attempt to challenge the legitimacy of your moral judgments, but the statement itself implies a moral judgment.  At worst, it legitimizes anarchy!

[1] Francis Beckwith & Gregory Koukl, Relativism: Feet Planted in Mid-Air (Baker Books; 1998), p. 144-146.

[2] Tom Morris, Philosophy for Dummies (IDG Books; 1999), p. 46

[3] Francis Beckwith & Gregory Koukl, Relativism: Feet Planted in Mid-Air (Baker Books; 1998), p. 144-146.

Frank Turek talks about the assertion that Christians shouldn’t judge.

So, aside from Matthew 7:1-3 ripped from it’s context, if we let it stand as is, it is self deleting. But the CONTEXT is not that you should merely “not judge… gays, murderers, pro-choice arguments, and the like.” APOLOGETICS PRESS has a great article from which I will except a bit from the meddle of it:

… In Matthew 6:1-4, Jesus instructed us not to do charitable deeds…“as the hypocrites do” (to be seen of men). In 6:5-8, Jesus told us not to pray…“like the hypocrites” (to be heard of men). In 6:16-18, Jesus taught us not to fast…“like the hypocrites” (to be seen of men). Likewise, in Matthew 7:1-5, Jesus was teaching us that judging another is wrong… when that judgment is hypocritical.

But, what if we are doing charitable deeds to be seen of God? Then by all means, “do good to all men” (Galatians 6:10)! What if our prayers are led from a pure heart and with righteous intentions? Should we pray? Most certainly (cf. 1 Thessalonians 5:17). Can we fast today, if the purpose of our fasting is to be seen of God and not men? Yes. But what about passing judgment? In Matthew 7:1-5, did Jesus condemn all judging, or, similar to the above examples, did He condemn only a certain kind of judging? Matthew 7:5 provides the answer. After condemning unrighteous judgments (7:1-4), Jesus instructed a person to “first remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s eye.” He was saying, in essence, “Get your life right first. Then, in love, address your brother’s problem.” This is consistent with what Paul wrote to the church at Philippi: “Let each of you look out not only for his own interests, but also for the interests of others” (2:4). God never intended for Christians to be recluses who never interacted with those around them. Rather, He gave us the responsibility of helping others by lovingly correcting them when they sin. In Matthew 7, Jesus was not suggesting that a person can never judge. He was saying, when you judge, judge righteously (as when we pray, fast, and do good deeds—do it without hypocrisy—John 7:24). Incidentally, Jesus already had judged the Pharisees. Thus, He obviously was not teaching that we should never judge anyone.

Further proof that Jesus did not condemn all judging can be found throughout the rest of chapter 7. In fact, in the very next verse after His statements about judging, Jesus implicitly commanded that His followers make a judgment. He said: “Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces” (7:6). Disciples of Christ must judge as to who are “dogs” and who are “hogs.” Otherwise, how can we know when not to give that which is holy to “dogs”? Or how can we know when not to cast our pearls before “swine”? Jesus said we must judge between those who are “worthy,” and those who are like dogs and pigs (cf. Matthew 10:12-15; Acts 13:42-46). A few verses later, Jesus again implied that His disciples must make a judgment.

Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them (Matthew 7:15-20).

Question: How can we “watch out” for false prophets if we cannot make judgments as to who the false prophets are? According to Jesus, determining the identity of false teachers involves inspecting “their fruits” and making judgments—righteous judgments.

What does the rest of Scripture have to say to those who regard all judging as being wrong?

  • In his letter to the churches of Galatia, Paul commanded those “who are spiritual” to restore those who have been “overtaken in any trespass…in a spirit of gentleness, considering yourself lest you also be tempted” (6:1). Certainly, determining who is spiritual and who has sinned involves making judgments.
  • While addressing an issue in the church at Corinth where a man had “his father’s wife” (1 Corinthians 5:1), Paul wrote through inspiration:

    In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus…. I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person…. Therefore, put away from yourselves the evil person (1 Corinthians 5:4-5,11,13b).

    Paul commanded the church at Corinth to purge a fornicator from its midst. This man’s sin was even to be addressed in a public manner. To follow Paul’s command, the church had to make a judgment. Paul also commanded the congregation to “put away” others who were living in a state of sin. When we make such judgments today, they are to be righteous judgments that are based on facts and carried out in love. Such judging should be performed in a merciful spirit (Luke 6:36-37), and for the purpose of saving souls (“that his spirit may be saved in the day of the Lord Jesus”—1 Corinthians 5:5). Judgments are to be made from good (righteous) intentions. But judgments nevertheless must be made.

  • Paul instructed the church at Ephesus to “have no fellowship with the unfruitful works of darkness, but rather expose them” (5:11). And to the Christians in Rome he wrote: “Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them” (16:17). Were churches going to have to make important judgments to comply with Paul’s commands? Yes.
  • Similarly, the apostle John indicated that “whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son. If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds” (2 John 9-11, emp. added). To determine whether or not we are going to allow someone into our homes, necessitates a judgment on our part.
  • Finally, if all judgments concerning spiritual matters are wrong, then why would Jesus have commanded His disciples to go and teach the lost (Matthew 28:19-20; cf. Acts 8:4)? Before one ever teaches the Gospel to someone who is not a Christian, a judgment must be made. Is this person lost in sin, or saved “in Christ”? If we are to teach the lost today, then it is necessary to determine who is lost and who is not.

If we never can “judge people” in any sense, as many today suggest (through the misuse of Matthew 7:1), then the above commands never could be obeyed. But, they must be obeyed! Thus, (righteous) judgments must be made. ….

Alan Shlemon of Stand to Reason answers the question: “Aren’t Christians commanded not to judge and therefore we shouldn’t judge homosexuals for their behavior?”

CARM end their article with this:

… Since the Bible does not contradict itself, what’s going on? It would seem that Jesus is talking about rash unwarranted judgments, not those judgments that are of sound consideration. This makes sense when we see what judgments Jesus made on people.

  • Matt. 7:5, “You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.”
  • Matt. 23:33, “You serpents, you brood of vipers, how shall you escape the sentence of hell?”
  • Luke 11:40, “You foolish ones, did not He who made the outside make the inside also?”
  • John 8:44, “You are of your father the devil, and you want to do the desires of your father . . . “
  • John 8:55, “and you have not come to know Him, but I know Him; and if I say that I do not know Him, I shall be a liar like you, but I do know Him, and keep His word.”

So, Jesus would not be contradicting Himself. He made spiritual judgments as did Paul the Apostle. But when we make judgments, they need to be according to Scripture and not arbitrary judgments. Here are some commentaries on Matt. 7:1.

  • “The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them.”
  • “1–5 warn against criticizing other people without considering how open to criticism we ourselves may be; be judged may well refer to God’s judgment, as well as that of other people. But v 6 indicates that there is also a right kind of judgment which the disciple is called on to exercise (cf. also vs 15–20).”
  • “Jesus did not prohibit judging of any sort, as verse 6 makes clear. Rather, He warned against judging others in way that we would not want applied to ourselves. To judge another person in a harsh spirit is to take on a role reserved only for God. Only the Lord can see beyond the outward appearance to underlying motives and causes in a person’s heart.”

Perceptions of the General Public vs. Reality in Regards to Homosexuality

Published by Papa Giorgio

(Originally posted Jan 14, 2014)

Perceptions Are Important ~ Distorting Marriage

The San Francisco Gate newspaper quotes the work of a large study that “three out of 4 [gay] people described non-monogamy as a positive thing…“, and the NEW YORK TIMES mentions this:

…New research at San Francisco State University reveals just how common open relationships are among gay men and lesbians in the Bay Area. The Gay Couples Study has followed 556 male couples for three years — about 50 percent of those surveyed have sex outside their relationships, with the knowledge and approval of their partners.

That consent is key. “With straight people, it’s called affairs or cheating,” said Colleen Hoff, the study’s principal investigator, “but with gay people it does not have such negative connotations.”…

Michael Medved’s article on a recent poll that the above radio show is based on (with emphasis thanks to KICKING THE DARKNESS):

Key Concept

The nation’s increasingly visible and influential gay community embraces the notion of sexual orientation as an innate, immutable characteristic, like left-handedness or eye color. But a major federal sex survey suggests a far more fluid, varied life experience for those who acknowledge same-sex attraction. (from Medved article)

The results of this scientific research shouldn’t undermine the hard-won respect recently achieved by gay Americans, but they do suggest that choice and change play larger roles in sexual identity than commonly assumed. The prestigious study in question (released in March by the National Center for Health Statistics and the Centers for Disease Control and Prevention) discovered a much smaller number of “gays, lesbians and homosexuals” than generally reported by the news media. While pop-culture frequently cites the figure of one in 10 (based on 60-year-old, widely discredited conclusions from pioneering sex researcher Alfred Kinsey) the new study finds only 1.4% of the population identifying with same-sex orientation.

Moreover, even among those who describe themselves as homosexual or bisexual (a grand total of 3.7% of the 18-44 age group), overwhelming majorities (81%) say they’ve experienced sex with partners of the opposite gender. Among those who call themselves heterosexual, on the other hand, only a tiny minority (6%) ever engaged in physical intimacy of any kind with a member of the same sex These figure indicate that 94% of those living heterosexual lives felt no physical attraction to members of the same sex, but the great bulk of self-identified homosexuals and bisexuals feel enough intimate interest in the opposite gender to engage in erotic contact at some stage in their development.

A one-way street

Gay pride advocates applaud the courage of those who “come out,” discovering their true nature as homosexual after many years of heterosexual experience. But enlightened opinion denies a similar possibility of change in the other direction, deriding anyone who claims straight orientation after even the briefest interlude of homosexual behavior and insisting they are phony and self-deluding. By this logic, heterosexual orientation among those with past gay relationships is always the product of repression and denial, but homosexual commitment after a straight background is invariably natural and healthy. In fact, numbers show huge majorities of those who “ever had same sex sexual contact” do not identify long-term as gay. Among women 18-44, for instance, 12.5% report some form of same sex contact at some point in their lives, but among the older segment of that group (35-44), only 0.7% identify as homosexual and 1.1% as bisexual.

In other words, for the minority who may have experimented with gay relationships at some juncture in their lives, well over 80% explicitly renounced homosexual (or even bisexual) self-identification by age of 35. For the clear majority of males (as well as women) who report gay encounters, homosexual activity appears to represent a passing phase, or even a fleeting episode, rather than an unshakable, genetically pre-determined orientation.

The once popular phrase “sexual preference” has been indignantly replaced with the term “sexual orientation” because political correctness now insists there is no factor of willfulness or volition in the development of erotic identity. This may well be the case for the 94% of males and 87% of females (ages 18-44) who have never experienced same-sex contact of any kind and may never have questioned their unwavering straight outlook — an outlook deemed “normal” in an earlier age….

…(READ MORE)…

Percentages of Gay People in the U.S.

Contemporary research in a less homophobic environment has counterintuitively resulted in lower estimates rather than higher ones. The Williams Institute at UCLA School of Law, a gay and lesbian think tank, released a study in April 2011 estimating based on its research that just 1.7 percent of Americans between 18 and 44 identify as gay or lesbian, while another 1.8 percent — predominantly women — identify as bisexual. Far from underestimating the ranks of gay people because of homophobia, these figures included a substantial number of people who remained deeply closeted, such as a quarter of the bisexuals. A Centers for Disease Control and Prevention survey of women between 22 and 44 that questioned more than 13,500 respondents between 2006 and 2008 found very similar numbers: Only 1 percent of the women identified themselves as gay, while 4 percent identified as bisexual.

[….]

[….]

The study shows that an estimated .3% of Americans are transgender. Additionally, the Williams study shows 3.5% of American adults are gay, lesbian, or bisexual, including 1.8% of American adults who are bisexual.

(ATLANTIC JOURNAL)

I will add #4 from my CUMALATIVE CASE below, with an addition from Camille Paglia talking about gender politics at the bottom:

➍ MUTABLE CHARACTERISTICS — Homosexuality is often times due to trauma early in the person’s life. So, for instance, my mom knew quite a few lesbians throughout her life as a hippie/druggy, who now loves Jesus but through life choices lives in a mobile home park… where a few more lesbians are friends with my mom and her husband. She told me that they had all been abused by some older man (often a family member) when they were young. Also, the men I have known well-enough to intimate to me their early lives also have corroborated such encounters (one was a family member, the other not). Which brings me to a quote by a lesbian author I love:

“Here come the elephant again: Almost without exception, the gay men I know (and that’s too many to count) have a story of some kind of sexual trauma or abuse in their childhood — molestation by a parent or an authority figure, or seduction as an adolescent at the hands of an adult. The gay community must face the truth and see sexual molestation of an adolescent for the abuse it is, instead of the ‘coming-of-age’ experience many [gays] regard it as being. Until then, the Gay Elite will continue to promote a culture of alcohol and drug abuse, sexual promiscuity, and suicide by AIDS” (Tammy Bruce, The Death of Right and Wrong: Exposing the Left’s Assault on Our Culture and Values [Roseville: Prima, 2003], 99).

You see, much like this man who had a sex operation, lived as a woman for 8-years, and then was forced to deal with his early life after taking some courses to get a degree in counseling via U.C. Irvine, his gender problems came because of trauma at a young age (Walt Heyer). To put a stamp of approval via society on a “choice” that is caused by anothers “choice” in making these relationships equal, is doing more harm to the individual that good (as Walt Heyer also points out in his book, mentioned in the link). Many have changed their sexual orientation from gay to hetero, as shown above. But if this is the case, then it is very UNLIKE ethnic origins (an ex-gay tells his story): YOUTUBE; a man raised by lesbians and who’s own early sexuality was in flux tells his story: YOUTUBE).

`...Ex-gays outnumber actual gays` ~ Dr. Neil Whitehead

 

Alan Shlemon talks about the mutability of homosexuality (via STR):

…One study followed approximately 10,800 adolescents between the ages of 16 and 22 years old. Of the 16 year-old males who had exclusively SSA, 61% had opposite-sex attraction at age 17. For same-sex attracted females, 81% changed to opposite attraction in just one year.

The study also compared sexual attraction at ages 17 and 22, with similar results. For example, 75% of adolescent males with SSA at age 17 had opposite-sex attraction at age 22.

Dr. Neil Whitehead, a research scientist who worked for the New Zealand government for 24 years and the United Nations for another four years, analyzed this study. He notes that although a small percentage of heterosexual adolescents developed homosexuality, the vast majority transitioned in the opposite direction. Based on the data, 16 year-olds with SSA are “25 times more likely to change towards heterosexuality at the age of 17 than those with a heterosexual orientation are likely to change towards bi-sexuality or homosexuality.” That means that heterosexuality is 25 times more stable than homosexuality. It also seems to suggest that heterosexuality is more of a “default” orientation…

See more specifics at GIRLS JUST WANNA HAVE GUNS

THE LOVING thing to do is to allow society to not make the private actions of individual illegal, but not to normalize these actions when there is another root cause, or a combination of root causes, other than genetics.

A liberal society might, then, find it prudent to ignore homosexuality. It might well deem it unwise to peer into private bedrooms. However, this is not the issue before us. Today the demand is that homosexuality be endorsed and promoted with the full power of the law. This would require us to abandon the standard of nature, the one standard that can teach us the difference between freedom and slavery, between right and wrong. (SOURCE)

Born Gay? Immutable vs. Mutable

Published by Papa Giorgio

I wanted to isolate sections of a larger post for both ease of referencing as well as updating and adding a point-or-two. This post deals with the 14th Amendment and peoples use of it to say gay men and women are considered a minority under its clause. I show that far from being “immutable,” there are many factors that play into being gay, and this “self-designation” is fluid. And often times people cease being gay. In contradistinction to someone ceasing being black.

Here is the text of Section I of the 14th Amendment:

  • Section 1. All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States and of the State wherein they reside. No State shall make or enforce any law which shall abridge the privileges or immunities of citizens of the United States; nor shall any State deprive any person of life, liberty, or property, without due process of law; nor deny to any person within its jurisdiction the equal protection of the laws.

As we will see, this section used in application to the gay community is misused.

Homosexuality is often times due to trauma early in the person’s life. So, for instance, a woman I knew had met quite a few lesbians throughout her life as an ex hippie/druggy, who now loves Jesus. In her mobile-home park living experience she has become friends, acquaintances with and met quite a few lesbians over the years. She told me that most had been abused by some older man (often a family member) when they were young.

ENVIRONMENT

Similarly, the men I have known well-enough to intimate to me their early lives also have corroborated such encounters (one was a family member, the other not). Which brings me to a quote by a lesbian author I love:

“Here come the elephant again: Almost without exception, the gay men I know (and that’s too many to count) have a story of some kind of sexual trauma or abuse in their childhood — molestation by a parent or an authority figure, or seduction as an adolescent at the hands of an adult. The gay community must face the truth and see sexual molestation of an adolescent for the abuse it is,* instead of the ‘coming-of-age’ experience many [gays] regard it as being. Until then, the Gay Elite will continue to promote a culture of alcohol and drug abuse, sexual promiscuity, and suicide by AIDS”

Tammy Bruce, The Death of Right and Wrong: Exposing the Left’s Assault on Our Culture and Values (Roseville: Prima, 2003), 99.

* By the age of 18 or 19 years, three quarters of American youth, regardless of their sexual orientation, have had sexual relations with another person. Gay males are more likely than heterosexual males to become sexually active at a younger age (12.7 vs. 15.7 years) and to have had multiple sexual partners. The ages at the time of the first sexual experience with another person are closer for lesbians and heterosexual females (15.4 vs. 16.2 years).

(New England Journal of Medicine)

Alan Shlemon makes the following point as well:

  • “It’s sad—though not surprising—that many celebrity lesbians like Ellen DeGeneres, Rosie O’Donnell, Melissa Etheridge, and others have publicly stated they were sexually abused as children.”

You see, much like this man who had a sex operation, lived as a woman for 8-years, and then was forced to deal with his early life after taking some courses to get a degree in counseling via U.C. Irvine, his gender problems came because of trauma at a young age (http://tinyurl.com/b5c9elj). To put a stamp of approval via society on a “choice” that is caused by anothers “choice” in making these relationships equal, is doing more harm to the individual that good (as Walt Heyer also points out in his book, mentioned in the link). Many have changed their sexual orientation from gay to hetero, as shown above. But if this is the case, then it is very UNLIKE ethnic origins (an ex-gay tells his story: http://tinyurl.com/anrvm64; a man raised by lesbians and who’s own early sexuality was in flux tells his story: http://youtu.be/MeNrPJ42Xoo).

…One study followed approximately 10,800 adolescents between the ages of 16 and 22 years old. Of the 16 year-old males who had exclusively SSA, 61% had opposite-sex attraction at age 17. For same-sex attracted females, 81% changed to opposite attraction in just one year.

The study also compared sexual attraction at ages 17 and 22, with similar results. For example, 75% of adolescent males with SSA at age 17 had opposite-sex attraction at age 22.

Dr. Neil Whitehead, a research scientist who worked for the New Zealand government for 24 years and the United Nations for another four years, analyzed this study. He notes that although a small percentage of heterosexual adolescents developed homosexuality, the vast majority transitioned in the opposite direction. Based on the data, 16 year-olds with SSA are “25 times more likely to change towards heterosexuality at the age of 17 than those with a heterosexual orientation are likely to change towards bi-sexuality or homosexuality.” That means that heterosexuality is 25 times more stable than homosexuality. It also seems to suggest that heterosexuality is more of a “default” orientation…

Dr. Michael Brown notes as well two well known gay “civil” rights leaders own stories in his book, Outlasting the Gay Revolution:

That’s why almost no one in the gay community bats an eyelash when they hear about Harvey Milk’s sexual history (yes, I’m talking about the slain political leader who has taken on iconic status in our culture). To be specific, according to acclaimed gay journalist Randy Shilts, at age eleven, Milk began attending performances of the New York Metropolitan Opera, where he met with “wandering hands” and soon was engaged in “brief trysts [with grown men] after the perfor­mances.” While still in junior high, he “dove headfirst into the newly discovered subculture,” and by fourteen, Milk was “leading an active homosexual life.” As he grew older, the pattern reversed itself to the point that, at age thirty-three, Milk hooked up with a sixteen-year-old named Jack McKinley, one of a number of younger men with whom he was intimate.

Has this tarnished his legacy? Not at all. Why? Because it is not that unusual. 

Dr. Brown continues:

As gay journalist and radio host Michelangelo Signorile explained:

[W]e’ve been so focused in recent years on how we’re all the same [meaning as heterosexuals]—we want many of the same things in life, including a job, a home, a relationship—that we’ve obscured some real differences in how we’ve constructed our community and our relationships. Historically, gay men have engaged in inter-generational sexual encounters, brief romances and long-term relation­ships—among consenting adults—probably much more than straight people have.

And those “consenting adults” were often men in their teens. (The situation that Signorile was defending involved Hollywood screenwriter Dustin Lance Black, age thirty-nine, and British diving champion Tom Daley, age nineteen. Other gay leaders were critical of the relationship.) That’s why it was not surprising to hear that Terry Bean, one of the founders of the influential HRC—and a major player in Democratic politics and gay activism—was arrested on November 19, 2014, “on charges of sex abuse in a case involving a 15-year-old boy. [Bean was 66 at the time.]… The arrest comes after a five-month investigation that began with allegations Bean secretly made video recordings of men having sex in his bedroom.”

As argued by conservative journalist and law professor Matt Barber, “The cases of Bean and [Larry] follow a long-established pattern as old as the ancient Greek bathhouse. It’s not just homosexual priestly predators on the prowl in the Catholic Church. From pedophile “LGBT” hero Harvey Milk, to high-profile “gay activists” like Duke University’s Frank Lombard and USC’s Walter Lee Williams, the homosexual lust for young flesh seems insatiable”

In support of this statement, which some would find extreme and unfair, Barber cited Harry Hay, the iconic pioneer of the gay rights movement, who (in)famously said,

“It seems to me that in the gay com­munity the people who should be running interference for NAMBLA [the North American Man/Boy Love Association] are the parents and friends of gays. Because if the parents and friends of gays are truly friends of gays, they would know from their gay kids that the relationship with an older man is precisely what 13-, 14-, and 15-year-old kids need more than anything else in the world.”

Michael L. Brown, Outlasting the Gay Revolution: Where Homosexual Activism Is Really Going and How to Turn the Tide (Washington, DC: WND Books, 2015), 151-152.

The harm of the recent movement to fully endorse gay-lifestyles harms children in a way never before in history. For example, in California if a young child starts to act out in a way that seems to the school counselor as signs of sexual abuse, the counselor now can be fired for asking questions of a young pre-teen boy about home life. In other words acting “gay” at such a young age more often than not means there is some sexual abuse happening to the child.

Another point made by myself in the past and reiterated by Dr. Brown is that often times the female daughters of lesbians end up being gay at a much higher rate that the general populace. One activist he mentions has three daughters, and they are all gay.

THE LOVING thing to do is to allow society to not make the private actions of individual illegal, but not to normalize these actions when there is another root cause, or a combination of root causes, other than genetics.

A liberal society might, then, find it prudent to ignore homosexuality. It might well deem it unwise to peer into private bedrooms. However, this is not the issue before us. Today the demand is that homosexuality be endorsed and promoted with the full power of the law. This would require us to abandon the standard of nature, the one standard that can teach us the difference between freedom and slavery, between right and wrong. (Source)

100-YEARS OF STUDIES

This was an amazing piece from Alan Shlemon, from his book, The Ambassador’s Guide to Understanding Homosexuality: I highly recommend reading this whole pamphlet/book:

CAN HOMOSEXUALS CHANGE?

For many this is a settled question. The “experts” have spoken. Change is not possible and ex-gays don’t exist. This is a bold assertion, though, since finding just one person who changed would falsify it.

First, note that a two-thousand-year-old report claimed this change actually happened. In 1 COR. 6:9-11, Paul says some of the Christians in Corinth had been homosexual (“Such were some of you…”), suggesting they no longer were.

Some might dismiss this account because they don’t believe the Bible is the Word of God. This is irrelevant to my point, though. Paul’s epistle to Corinth, at the very least, is an ancient letter to a community of people in a city still existing in modern Greece. It testifies to the fact that some people left homosexuality behind.

Recent studies indicate the same thing. An article published in Psychological Reports in 2000 investigated 882 dissatisfied homosexuals. After pursuing some form of therapy, 34% of the participants reported shifting their orientation to an exclusively or almost exclusively heterosexual orientation. They experienced statistically significant reductions in “homosexual thoughts and fantasies” and improvements in their “psychological, interpersonal, and spiritual well-being.”26

One long-term study completed in 2007 by Drs. Jones and Yarhouse was recently published in the Journal of Sex & Marital Therapy.27 It’s been hailed as one of the most methodologically rigorous studies ever designed to investigate the possibility of change. The researchers followed 98 individuals with unwanted same-sex attractions for six to seven years. They found 15% of the participants reported “substantial reductions in homosexual attraction and subsequent conversion to heterosexual attractions and functioning.” The most surprising result, though, was that subjects classified as “truly gay”—the ones with the highest levels of homosexual attraction, fantasy, and behavior—reported the greatest amount of change.

Clinicians and other scientists have reported successes for over a century. Jean-Martin Charcot, the “father of modern neurology,” described how “the homosexual became heterosexual” through his treatments back in 1882. Sigmund Freud reported change in sexual orientation using psychoanalysis in the 1920s. Researchers continued to report simi­lar findings throughout the 20th century: Wilhelm Stekel in the 1930s, Frank Caprio and Albert Ellis in the 1950s, Russell Monroe and Edward Glover in the 1960s, Irving Bieber in the 1970s, Karolynn Siegel in the 1980s, and Houston Macintosh in the 1990s, to name just a few.

Given such convincing evidence, it’s not surpris­ing a recent psychiatry textbook, Essential Psychopa­thology & Its Treatment, concluded that homosexual orientation can change and that therapy isn’t neces­sarily harmful:

While many mental health care providers and professional associations have expressed considerable skepticism that sexual orientation could be changed with psychotherapy and also assumed that therapeutic attempts at reorientation would produce harm, recent empirical evidence demonstrates that homosexual orientation can indeed be therapeutically changed in motivated clients, and that reorientation therapies do not produce emotional harm when attempted (e.g., Byrd & Nicolosi, 2002; Byrd et al., 2008; Shaeffer et al., 1999; Spitzer, 2003).28

Given this clinical data, thousands must have personally experienced this change. Each year, more people publicly declare they are no longer homosexual.

Dr. Nicholas Cummings, past President of the American Psychological Association (APA), was Chief of Mental Health at Kaiser Permanente in San Francisco for 20 years. He personally worked with over 2,000 patients with same-sex attraction. His staff (six of whom were gay) saw an additional 16,000 homosexuals. Cummings estimates that hundreds of people under his care changed their sexual orientation. He also notes that approximately 7% of those 16,000 patients experienced some measurable change, many going on to marry and live heterosexual lives. 29

Cummings’s data can’t be dismissed. He’s been a lifelong champion of gay and lesbian rights and was the first leader, while President of the APA, to ap­point the Task Force on Lesbian and Gay Issues.

Given this evidence, how can some still claim that sexual orientation change isn’t possible? They’d have to believe multiple and independent lines of evidence were all mistaken or fraudulent. They’d have to believe that over the last 100 years, hundreds of scientists, psychologists, psychiatrists, and physicians who’ve treated homosexuals were mistaken or lied about their findings. Therapists who treat homosexuality today would also have to be fabricating their success stories. Religious and secular organizations providing counseling to ho­mosexuals would have to be misrepresenting their results. Thousands of heterosexuals around the world who once lived as homosexuals must be fak­ing. And every friend I know and person I’ve met over the years who has claimed to have changed has been lying to me and everyone around them. As Tiffany Barnhouse, a professor of psychiatry, has said, “The frequent claim by ‘gay’ activists that it is impossible for homosexuals to change their orientation…accuses scores of conscientious, respon­sible psychiatrists and psychologists of falsifying their data.”30

Does this mean change is easy? No. Is everyone successful? Not at all. Does success always entail total transformation? Rarely. Should we try to change people who don’t want to change? Of course not. But is it possible for some homosexuals to expe­rience substantial and enduring change? Absolutely….

A page later he responds to critique of the idea that if a person even has feelings for the same sex… therapy has failed:

… Clinical psychologist Mark Yarhouse criti­cizes researchers who insist ex-gay men who still struggle with occasional temptations are not, in fact, changed. “Continued struggles with same-sex arousal may be expected residual effects from years of homosexual fantasy and behavior. Psychologists certainly refrain from decrying chemical-dependen­cy programs because someone experiences cravings following treatment.”31

Allegedly, the Alcoholics Anonymous success rate is only 25%. Yet few would deny AA works for some people. My point: low success rates or relaps­es are not proof that therapy never works.

DECADES OF TWIN STUDIES

This next bit of info comes by way NARTH, in an audio posted the “genetic” aspect of this debate has been prevalent… so this is a rejoinder to it:

Identical Twin Studies Demonstrate Homosexuality is Not Genetic

Eight major studies of identical twins in Australia, the U.S., and Scandinavia during the last two decades all arrive at the same conclusion: gays were not born that way. “At best genetics is a minor factor,” says Dr. Neil Whitehead, PhD. Whitehead worked for the New Zealand government as a scientific researcher for 24 years, then spent four years working for the United Nations and International Atomic Energy Agency. Most recently, he serves as a consultant to Japanese universities about the effects of radiation exposure. His PhD is in biochemistry and statistics.

Identical twins have the same genes or DNA. They are nurtured in equal prenatal conditions. If homosexuality is caused by genetics or prenatal conditions and one twin is gay, the co-twin should also be gay. “Because they have identical DNA, it ought to be 100%,” Dr. Whitehead notes. But the studies reveal something else. “If an identical twin has same-sex attraction the chances the co-twin has it are only about 11% for men and 14% for women.”

Because identical twins are always genetically identical, homosexuality cannot be genetically dictated. “No-one is born gay,” he notes. “The predominant things that create homosexuality in one identical twin and not in the other have to be post-birth factors.”

Dr. Whitehead believes same-sex attraction (SSA) is caused by “non-shared factors,” things happening to one twin but not the other, or a personal response to an event by one of the twins and not the other. For example, one twin might have exposure to pornography or sexual abuse, but not the other. One twin may interpret and respond to their family or classroom environment differently than the other. “These individual and idiosyncratic responses to random events and to common environmental factors predominate,” he says.

The first very large, reliable study of identical twins was conducted in Australia in 1991, followed by a large U.S. study about 1997. Then Australia and the U.S. conducted more twin studies in 2000, followed by several studies in Scandinavia, according to Dr. Whitehead. “Twin registers are the foundation of modern twin studies. They are now very large, and exist in many countries. A gigantic European twin register with a projected 600,000 members is being organized, but one of the largest in use is in Australia, with more than 25,000 twins on the books.”

A significant twin study among adolescents shows an even weaker genetic correlation. In 2002 Bearman and Brueckner studied tens of thousands of adolescent students in the U.S. The same-sex attraction concordance between identical twins was only 7.7% for males and 5.3% for females—lower than the 11% and 14% in the Australian study by Bailey et al conducted in 2000.

In the identical twin studies, Dr. Whitehead has been struck by how fluid and changeable sexual identity can be. “Neutral academic surveys show there is substantial change. About half of the homosexual/bisexual population (in a non-therapeutic environment) moves towards heterosexuality over a lifetime. About 3% of the present heterosexual population once firmly believed themselves to be homosexual or bisexual. Sexual orientation is not set in concrete.”

…read it all…

And just to be absolutely clear, discrimination for the gay segment of society is nothing like other segments have experienced. In fact, the false impression the public has is amazing.

PERSECUTION?

Dr. Brown quotes Notre Dame professor Gerald Bradley as saying:

Gay Americans are afforded all their rights. They can vote, can have almost any job they are qualified for, live where ever they want to, travel unburdened, just like everyone else. Demographics show they are among the wealthiest and best educated people in the United States. No one wants to take anything away from them. But the question becomes, can a tiny sliver of our population change the definition of marriage not only for the 243,000,000 adult Americans alive today, but for all those who will come after us?

Michael L. Brown, Outlasting the Gay Revolution: Where Homosexual Activism Is Really Going and How to Turn the Tide (Washington, DC: WND Books, 2015), 144.

Many years ago the Wall Street Journal noted the same:

Average Household Income:

  • Homosexuals – $55,430
  • African Americans – $12,166

Percentage of College Graduates:

  • Homosexuals – 60%
  • African Americans – 5%

Holding Professional Positions:

  • Homosexuals – 49%
  • African Americans – 1%

Taken Overseas Vacations:

  • Homosexuals – 66%
  • African Americans – 1%

Ever Denied the Right to Vote:

  • Homosexuals – No
  • African Americans – Yes

Ever Faced Legal Segregation:

  • Homosexuals – No
  • African Americans – Yes

Ever Denied Access to Public Restrooms:

  • Homosexuals – No
  • African Americans – Yes

Ever Denied Access to Businesses and Restaurants:

  • Homosexuals – No
  • African Americans – Yes

Wall Street Journal, 7/18/91, B1

Not only is being gay not immutable, being “gay” isn’t harmful to one’s lifestyle… monetarily speaking. It seems to enhance it in fact.