The Darker Side of LGBT Theology: From Queer Christ to Transgender Christ

By Michael Brown Published on May 20, 2016

There is a darker side to LGBT theology, a side that goes far beyond seeking to legitimize same-sex relationships in the name of the Lord. It is a side that seriously perverts the Scriptures and creates a Jesus in its own image — a queer Christ and beyond.

But what else should we expect? This is the trajectory of radical LGBT theology.

Had these theologians and teachers and leaders said that Jesus can relate to every one of us, I would have offered a hearty Amen. Had they said that Jesus loved every one of us and shed His blood for our redemption, again I would have said Amen.

Had they said that all of us are created in God’s image and yet fallen, once more I would have agreed. Had they said that the Lord always reached out to the marginalized, and today that would include many in the LGBT community, yet again I would have given my affirmation.

But these leaders have gone far beyond that. They have even gone far beyond trying to make Jonathan and David or Ruth and Naomi into homosexual couples. Instead, they have impugned the very character of the Lord.

Queering Christ

In 2011, in A Queer Thing Happened to America, I documented some of the worst examples of this radical, Christ-defiling theology, including:

  • A book entitled The Queer God, described as “a call to ‘disaffiliation’ processes in theology. To be unfaithful to sexual ideological constructions of God in order to liberate God — a Queer God who also needs to come out of the closet of theologians of the status quo.”
  • An influential gay theologian who wrote in his book Queering Christ, “Christ was an utterly desirable, bearded hunk, naked on the cross, and I entered the seminary to find union with him and make love with him.”
  • This same theologian wrote: “Easter becomes the hope of queer sexual liberation. The queer struggle for sexual liberation will triumph; this is the promise of Easter. … On Easter, God made Jesus queer in his solidarity with us. In other words, Jesus ‘came out of the closet’ and became the ‘queer’ Christ. …”
  • A lesbian professor claimed that Jesus was in the midst of two or three who gather together (Matthew 18:20), including two gay men engaged in an anonymous sexual encounter.
  • A Jewish lesbian who interpreted God consuming Aaron’s sons Nadab and Abihu with fire as an act of divine, homosexual love.
  • A gay Old Testament scholar alleging that when God revealed Himself to Moses on Mount Sinai, it was an erotic, homosexual act.
  • Another gay Old Testament scholar claiming that the Trinity represented a gay, sexual threesome.
  • Another book with chapter titles like: “Mary, Queer of Heaven and Mother of Faggots” and “Mary the drag queen (or is it Jesus cross-dressing?).”

The material was so offensive that I literally broke down in tears after completing the chapter — and what I included in the chapter was only a sampling of the available literature. Some of it was far too crass even to print.

Of course, there are those who describe themselves as gay Christians who are also appalled by this, but it cannot be denied that this blasphemous trajectory is commonly found among LGBT theologians, including leaders in the largest gay denomination, the Metropolitan Community Churches.

Accordingly, a lesbian writer who is ordained with the Metropolitan Church, “has portrayed Jesus Christ as a bisexual-transgender person who has sexual relationships with the apostle John, Mary Magdalene, as well as a ‘pan-gendered, omni-erotic’ Holy Spirit” (quoting gay theologian Patrick Cheng).

In 2014, in Can You Be Gay and Christian?, I added some further examples, including the story of an openly gay minister who began speaking in tongues after having sex with another openly gay minister, providing an alleged connection between sexual passion and the Holy Spirit.

Transgender Scripture Benders

Now the claim has been made that Jesus is “The First Transgender Man.”

According to Suzanne DeWitt Hall, this is how we are to understand the birth of Jesus: “The Holy Spirit comes upon the second Eve [meaning Mary], and the child takes flesh from her and is born. Born of her flesh. Born with XX chromosome pairing. Born genetically female, and yet trans-formed into man.”

This is complete nonsense, and there is no more evidence that Jesus was born genetically female than He was born genetically Martian. The Holy Spirit did something supernatural in the womb of Mary and produced a fully-male, fully-human Savior, who was also fully God, not a genetic female who was transformed into a man. Talk about abusing the Scriptures and reading your own beliefs into the text. Talk about an egregious example of eisegesis.

She also writes, “A quick look at the dictionary for the prefix ‘trans’ tells us that it means ‘across,’ ‘beyond,’ ‘through,’ and ‘changing thoroughly,’ all of which are great terms for the person of Christ. He cuts across all boundaries. He is beyond our understanding. He is through all and in all. He changes us thoroughly into new creations.”

This, of course, is absolutely true, but not in the sense that the author implies, as if Jesus affirms gays and lesbians in their same-sex desires and encourages gender-confused biological males to become females (and vice versa).

But her worst miss of all is in her closing line, which states, “In his person, and in his salvific actions, Jesus is truly the first and forever trans man.”

Rather, Jesus is the forever transforming man – the man who transforms sinners into saints, the man who transforms children of darkness into children of light, the man who calls us to be transformed by the renewing of our minds (see Romans 12:1-2). As I have stated many times, Jesus did not practice affirmational inclusion, as LGBT theologians claim. Rather, He practiced transformational inclusion, reaching out to lost sinners in their sin and transforming us into holy children of God.

Does Jesus have great compassion on those who struggle with gender identity? Without a doubt He does, and He calls us to share His heart. But surely the Son of God has a better way than hormone blockers for children, radical, invasive sex-change surgery for older teens and adults, and hormones for life. Surely the transforming Savior of the world has a better plan than that.

And so, rather than trying to recreate Him in our fallen image, we should allow Him to recreate us in His heavenly image — and that image is certainly not queer or transgender.

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