Ideas have consequences, but few understand how the consequences are rooted in, and flow from, those ideas. Inextricably related issues such as same-sex marriage and gender identity illustrate this point and require philosophical analysis. Spurring this article is the Supreme Court’s egregious decision that a ban on same-sex marriage is illegal. Worldview assumptions behind this jurisprudence must be exposed to the light of reason.
Gender is now considered a flexible concept; it is not a given in one’s nature. Biology now has nothing to do with gender. Rather, one takes one’s gender by identifying with a wide range of possibilities. The nature of a human organism—down to the DNA—is irrelevant to gender identity. The tradition of the human race that male and female are fixed and perpetual categories of being mean nothing to the gender experimentalists. Men may identify as women (and perhaps have a sex change operation); women may identify as men (and perhaps have a sex change operation); men may identify as bisexuals; women may identify as bisexuals. Male or female may identify as partially heterosexual and partially homosexual. And on it goes.
How did this reassigning human identity come about? Before we try to answer that, consider the metaphysics of the movement in relation to Christian theism, a worldview increasingly rejected by the power brokers of American culture.
Christians, along with Jews, know that universe has an intrinsic meaning given by an infinite and personal God, the Creator and Designer of the universe. This Being, who thinks and speaks and acts, brought humans into existence as His representatives; as such, they possess rationality, will, emotion, and relationality. As the first book of the Bible teaches:
God created mankind in his own image,
in the image of God he created them;
male and female he created them.
God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (Genesis 1:27-28).
This statement is philosophically rich. Humans have a God-given nature and a constitution as male and female. This is a divinely-bestowed given. That is, humans are a particular kind of being, as is the rest of the living creation. Before the creation of humans, Genesis reports that:
And God said, “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” And it was so. God made the wild animals according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds. And God saw that it was good (Genesis 1:24-25; emphasis added).
The word kind should not be taken in a biologically precise manner; rather, it speaks to a distinct form of being, an essence. God did not create the cosmos and humans in a value-neutral manner. On the contrary, the meaning and proper functioning of living entities are specified by their designer and worn in their very being.
While male and female are equally made in God’s image, their equality is not a matter of sexual sameness. Genesis, chapter two, tell us that God created humans as heterosexual being, whose sexual unity is found in marriage. After beholding the first woman, Adam broke into poetry:
“This is now bone of my bones
and flesh of my flesh;
she shall be called ‘woman,’
for she was taken out of man.”
That is why a man leaves his father and mother and is united to his wife, and they become one flesh (Genesis 2:23-25).
Our first parent’s rejection of God’s order and command issued from the desire to redefine reality independently of God. Their rejection of God’s world on God’s terms resulted in the Fall, the effects of which have been experienced down through the ages (see Genesis 3; Romans 3:14-26).
Moving from creation to resurrection, the Apostle Paul affirms objectively real categories of reality—living and nonliving—in his great discourse on the resurrection of Christ and of Christ’s followers.
Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another. There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor (1 Corinthians 15:39-41).
One need not delve into Paul’s greater and detailed argument to discern his intent—God has specified the nature of things. Since this is so, creatures should heed their Creator’s design.
When one rejects the existence of God (or simply ignores him), one is not merely rejecting a philosophical or religious idea. One is also rejecting all ideas and practices that are uniquely supported by Christian theism. Friedrich Nietzsche (1844-1900) understood this well. In his famous parable, “The Madman” (from The Gay Science) Nietzsche lets his prophet speak of the implications of “the death of God.”
How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us — for the sake of this deed he will belong to a higher history than all history hitherto.”
Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. “I have come too early,” he said then; “my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than most distant stars—and yet they have done it themselves.
Yes, “they have done it to themselves,” by banishing God from their thinking, their living, and their culture. God is dead to the ungodly, but remains stubbornly alive as Creator and Judge. Psychologist Eric Fromm (1900-1980) wrote that in the nineteenth century God died. In the twentieth century man died. If man is not created by God, why care much about him? The grim harvest was the tens of millions murdered by Nazism and communism. In the twenty-first century gender has died, since man has no given nature by God. Gender is now unhinged from biology, history, logic, and religion. It is flexible, fungible, malleable, and endlessly fickle, since it need not obey anything objectively real.
Gender talk is everywhere; gender fact is nowhere. Facts make too many demands on free spirits.
Francis Schaeffer (1912-1984), philosopher and social critic, discerned this break from God’s given reality in 1968 in his landmark work, The God Who is There.
Some forms of homosexuality today…are not just homosexuality but a philosophic expression. One must have understanding for the real homophile’s problem. But much modern homosexuality is an expression of the current denial of antithesis. It has led in this case to an obliteration of the distinction between man and woman. So the male and the female as complementary partners are finished. . . . In much of modern thinking all antithesis and all the order of God’s creation is to be fought against—including the male-female distinctions.
Schaeffer saw the source of the problem: People were denying the real antithesis between truth and falsity, between good and evil, between what God created and what man corrupted. But even Schaeffer—prophet though he was—could not have seen the extent to which reality would be denied in the name of love, tolerance, choice, and freedom.
Let us try to bring all this together. The philosophy that undergirds and animates this redefinition of gender is anti-essentialist and constructivist. Humans as male and female have no objective nature, qua gender. Gender is only a placeholder for the will of the identifier, who chooses gender not on the basis of anything stable or trustworthy, but only through erotic eccentricity. One constructs a gender identity, but without the aid of a blueprint. What one constructs, one can deconstruct—whimsy without end. And now this philosophy is backed by the full force of federal law. If you disagree, you will be punished. I will take this up in a later essay.