Reality Restored: A Federal Court Upholds the Truth About Sex and the Human Body

On October 22, 2025, a federal judge in Mississippi handed down one of the most significant rulings yet in the legal struggle over “gender identity” mandates. In State of Tennessee et al. v. Robert F. Kennedy, Jr., Secretary of Health and Human Services, Judge Louis Guirola declared that the Department of Health and Human Services (HHS) had exceeded its statutory authority when it redefined “sex discrimination” to include “gender identity” under the Affordable Care Act.

The ruling does more than settle a technical dispute about regulatory authority. While the court’s purpose was to determine whether HHS exceeded its legal authority, its conclusion coincides with a deeper truth I affirm as a Christian — that our bodies are not social constructs or psychological projections, but part of the created order.

The law, in this instance, has returned to reality.


The Case: Tennessee v. HHS

In 2024, the Department of Health and Human Services issued a sweeping regulation titled “Nondiscrimination in Health Programs and Activities.” The rule reinterpreted “sex discrimination” to include five categories: sex characteristics, pregnancy, sexual orientation, gender identity, and sex stereotypes.

That redefinition would have required states, hospitals, and insurance providers that receive federal funds to cover or perform “gender-affirming care” — including puberty blockers, cross-sex hormones, and surgeries — regardless of conscience or medical judgment.

Fifteen states, led by Tennessee, sued. They argued that the rule went far beyond the authority Congress gave HHS in Section 1557 of the Affordable Care Act, which prohibits discrimination “on the ground prohibited under Title IX of the Education Amendments of 1972.” And as the court noted, Title IX’s meaning of “sex” is biological, not ideological.

The plaintiffs weren’t asking for special treatment. They were asking that federal law mean what it has always meant: that “sex” refers to male and female — not to self-declared identities.


What the Court Decided

Judge Guirola’s 26-page opinion is a model of clarity. He ruled that HHS’s 2024 rule:

  1. Exceeded its statutory authority under Title IX and the Affordable Care Act.
  2. Misapplied the Supreme Court’s Bostock v. Clayton County decision, which concerned employment discrimination under Title VII, not healthcare or education.
  3. Was unlawful in its entirety and therefore vacated nationwide.

The opinion states plainly:

“Congress only contemplated biological sex when it enacted Title IX in 1972. Therefore, the Court finds that HHS exceeded its authority by implementing regulations redefining sex discrimination and prohibiting gender-identity discrimination.”

The judge further held that the refusal to perform or cover procedures for “gender transition” is not discrimination “because of sex.” As he explained, if a doctor performs mastectomies for women with breast cancer but declines to perform them for patients with gender dysphoria, the distinction is not based on the patient’s sex but on the diagnosis itself.

In other words: medicine is about biology, not ideology.


Bostock Doesn’t Apply Here

The court’s analysis directly confronts HHS’s reliance on the Supreme Court’s Bostock ruling, which found that firing an employee for being homosexual or transgender violates Title VII’s ban on sex discrimination.

But Bostock explicitly limited its holding to employment law and said nothing about education, healthcare, or the broader cultural questions now before us. Title IX, unlike Title VII, contains explicit sex-based distinctions — for locker rooms, dormitories, sports teams, and bathrooms. Those provisions would be meaningless if “sex” were redefined to mean “gender identity.”

As Judge Guirola noted, interpreting “sex” as “gender identity” would create legal chaos. Schools could no longer maintain separate facilities for men and women. Sports competition would lose integrity. In the healthcare context, even legitimate medical distinctions — like sex-specific treatments — could be labeled “discrimination.”

That is precisely what the rule attempted to do, and why the court struck it down.


A Restoration of Constitutional Balance

Beyond the immediate issue of gender policy, this ruling restores a key principle of constitutional government: agencies do not have unlimited power to redefine law by executive fiat.

Quoting recent Supreme Court precedent (Loper Bright v. Raimondo), the court affirmed that statutes “have a single, best meaning fixed at the time of enactment.” Agencies are servants of Congress, not substitutes for it.

This is a vital reminder that the administrative state cannot function as an ideological laboratory for social experiments. The judiciary has begun to reassert the boundaries of delegated power, curbing the long pattern of executive agencies imposing cultural revolutions under the guise of “civil rights enforcement.”

The court’s language is unmistakable:

“Agencies do not have unlimited power to accomplish their policy preferences until Congress stops them; they have only the powers that Congress grants.”

That line deserves to be remembered.


Reality, Restored to Law

The court’s approach to statutory interpretation is refreshingly rooted in reality. Citing 1970s dictionaries, Judge Guirola observed that “sex” was universally understood to refer to biological distinctions between male and female. There was no concept of “gender identity” in 1972 law — because there was no such category in common understanding.

As simple as that sounds, it’s revolutionary in today’s legal landscape. The court refused to participate in the linguistic shell game that has corrupted public discourse. It chose to honor what words actually mean.


The Cultural and Moral Stakes

This case is not just about regulatory overreach or administrative law. It’s about truth-telling in a time of cultivated confusion.

For over a decade, we’ve watched federal agencies, medical institutions, and activist networks work to erase the distinction between man and woman — replacing embodied reality with subjective identity. In medicine, this ideology has demanded that doctors violate conscience, that parents affirm medical harm, and that the state compel participation in a collective fiction.


From a Christian Viewpoint: Creation and the Meaning of the Body

From a Christian perspective, this ruling affirms something far deeper than statutory interpretation. It affirms the created order.

Scripture tells us that humanity was made “male and female” (Genesis 1:27), and that this distinction is not arbitrary but sacramental — a sign of the divine image itself. As Notre Dame Professor Abigail Favale has written, the difference between man and woman “is not about completion, but communion.”

When law denies that created truth, it participates in what St. Paul called “the exchange of the truth of God for a lie.” The lie of our age is that the self is sovereign, that the body can be remade at will, and that nature itself must yield to the will of the autonomous individual.

This ruling marks a step back from that precipice.


Rejecting the New Gnosticism

Modern gender ideology, at its core, is a revival of the ancient heresy of Gnosticism — the belief that the material world is an obstacle to true identity, that salvation lies in self-knowledge detached from embodiment.

The court, perhaps without intending to, has reaffirmed the opposite: that embodiment is integral to who we are. Our bodies are not meaningless matter to be “corrected” by technology; they are the visible expression of the person God created.

When the judge wrote that Title IX’s use of “sex” referred to biological distinctions, he was defending more than a word. He was defending a vision of human integrity — one that law, medicine, and theology once shared.


Law and Compassion: Not Enemies but Allies

Critics will call this ruling “cruel,” claiming it denies care to transgender patients. But compassion severed from truth is not compassion — it’s abandonment. To affirm someone in a self-damaging illusion is to cooperate with harm.

True compassion tells the truth even when it hurts. The court did not deny anyone’s humanity; it denied the government’s power to redefine humanity.

Christians must remember: Love without truth is sentimentality. Truth without love is cruelty. But love in truth is the only path to healing.

This ruling doesn’t forbid care; it forbids coerced compliance with an untruth.


The Broader Implications

This decision will likely be appealed, but its reasoning aligns with the broader judicial trend of rejecting agency-driven redefinitions of “sex.” Other courts — particularly in the Fifth and Sixth Circuits — have already pushed back against the Biden administration’s interpretations of Title IX and the Affordable Care Act.

If upheld, the Tennessee ruling will shape how federal law treats sex distinctions in medicine, education, and beyond. It signals the end of a bureaucratic era in which ideology could rewrite biology by regulation.

For Christians and others who believe in the moral coherence of creation, this is not a moment for triumphalism but for thanksgiving and vigilance. The cultural pressure to conform to unreality will not disappear overnight. But truth has a way of resurfacing, and in this case, through the language of the law.


Conclusion: Living in the Truth

Judge Guirola closed his opinion with a reminder:

“Neither Defendants nor this Court have authority to reinterpret or expand the meaning of ‘sex’ under Title IX.”

The law is at its best when it reflects the created order rather than attempting to erase it. For years, American jurisprudence has been asked to pretend that male and female are mere social scripts. This ruling breaks that spell. For now.

In the words of St. Irenaeus, “The glory of God is man fully alive.” To be fully alive is to live in the truth of what we are — body and soul, male or female, created and loved by God.


Source: THE UNITED STATES DISTRICT COURT FOR THE SOUTHERN DISTRICT OF MISSISSIPPI

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Stay Human

Confusion about Creation and the Rise of Political Violence


When Rebellion Against Nature Turns Deadly: The Troubling Pattern of Political Violence and Gender Ideology

In a culture that increasingly confuses affirmation with compassion, we risk ignoring some very disturbing truths.

Last week, court documents revealed that Nicholas Roske, the man who plotted the assassination of Supreme Court Justice Brett Kavanaugh, now identifies as a transgender woman named “Sophie.” Roske was arrested in 2022 outside Kavanaugh’s home, armed with a gun and burglary tools. He admitted to targeting not only Kavanaugh, but other justices, in response to the Supreme Court’s Dobbs decision overturning Roe v. Wade.

This isn’t just an isolated incident. According to the Justice Department’s sentencing memo, Roske had spent months researching, planning, and preparing for the attack. He looked up how to break into homes, strangle someone, and escape prosecution. He studied the anatomy of the head and neck. He searched mass shooting footage and sniper techniques. All to eliminate jurists whose legal opinions conflicted with his ideology.

This was a politically motivated assassination attempt—by someone immersed in pro-abortion and transgender-affirming circles.

Unfortunately, Roske’s story is not unique.

A Disturbing Trend

In recent years, we’ve witnessed a growing number of violent incidents involving individuals either identifying as transgender or deeply embedded in trans-activist ideology:

  • In 2023, Audrey Hale, a woman who identified as a man, opened fire at Covenant School, a Christian elementary school in Nashville, killing six people—including three children.
  • Just months later, Robin Westman, another trans-identified shooter, murdered two children and wounded others in a mass shooting at Annunciation Catholic School. Authorities later confirmed Westman harbored anti-Christian sentiments and fantasized about “killing as many children as possible.”
  • In a different case, Tyler Robinson, the man charged with murdering conservative activist Charlie Kirk, reportedly told his trans-identified partner that he couldn’t “negotiate out” the “hate” Kirk represented. According to family members, Robinson had recently become more radicalized around LGBTQ political issues.

These are not mere outliers. Each case represents a violent collision of grievance-based identity politics with moral nihilism. Each involves individuals who had become deeply politicized in the context of gender identity or allied ideologies. And in each case, the targets were Christians, conservatives, or children.

When violence is repeatedly justified or rationalized on the basis of perceived “oppression,” it becomes clear that we are dealing with more than mental illness. We’re dealing with an ideological deformation of conscience.

The Fruits of a Fractured Worldview

These violent acts raise urgent questions about the psychological and spiritual consequences of building one’s identity around inner feelings detached from truth, nature, or moral law.

When people are told that their subjective sense of gender is sacred—and that opposing it is tantamount to violence—we should not be surprised when violence becomes their chosen response to disagreement.

When political movements elevate personal identity over public morality, and self-definition over objective truth, they create the conditions for extremism. They reward victimhood with moral license. They justify hatred of anyone seen as standing in the way of “liberation.”

This isn’t compassion. It’s chaos.

And it’s being fueled—unwittingly or not—by cultural elites, academic theorists, corporate sponsors, and even church leaders who confuse mercy with moral surrender.

Political Violence is Still Violence

There was a time not long ago when political violence was uniformly condemned—regardless of the source. But we now live in a moment where leftist rage is often indulged, and even celebrated, as “understandable” or “justified.”

When pro-life groups are firebombed, or Christian schools are targeted by shooters, or conservative justices are hunted in the night—too many remain silent. The media covers it reluctantly. Activists deflect. Politicians equivocate.

But violence is violence.

The attempted assassination of a Supreme Court Justice is not a form of protest. It’s terrorism. And when it comes from someone driven by a radicalized view of gender and justice, we should stop pretending this is a coincidence.

A Better Way

As Christians, we must be both compassionate and clear. Those who struggle with gender confusion deserve our prayers, our care, and our truth-speaking—not our silence.

But compassion does not mean complicity.

The gospel calls us to affirm that we are not self-created. We are made in the image of God—male and female. To reject that creational truth is to invite disorder into the soul and body, and eventually into the world.

Christians must be prepared to name this disorder—not with hatred, but with courage. Because love without truth is just sentiment. And truth without love is just noise. But love with truth? That is the medicine our world desperately needs.


Courage to Speak

If you’re wondering whether this trend of violence will continue, ask yourself: are the cultural forces driving it slowing down?

Until the church finds the courage to speak plainly about the dangers of identity idolatry, and until society recovers a moral center rooted in something higher than self-expression, we will continue to reap what we have sown.

And the fruit will not be peace.

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Grace and Truth Came Through Jesus
(John 1:17)

A Theological Rebuttal to the ELCA’s Reconsideration of Human Sexuality

Photo by Anna Shvets

The Quiet Revolution in Phoenix

The 2025 Churchwide Assembly of the Evangelical Lutheran Church in America (ELCA), held in Phoenix, Arizona, has now officially adopted what it describes as “editorial” changes to its 2009 social statement Human Sexuality: Gift and Trust. But contrary to this official framing, these changes are not minor word swaps or clarifications. They are, in substance and effect, a comprehensive revision of the Church’s understanding of marriage, family, and human embodiment—one that capitulates to the spirit of the age and redefines long-standing Christian doctrine in light of evolving civil law and cultural norms.

What follows is a rebuttal—not only to the changes themselves but to the misleading narrative that they are somehow neutral or non-theological. They are a redefinition of the Church’s public witness on marriage, sexuality, and the nature of family.


From 2009 to 2025: A Timeline of Theological Drift

  • 2009Human Sexuality: Gift and Trust is adopted, controversially, by a narrow two-thirds majority—the minimum required for passage. While it affirms marriage as between a man and a woman, it also introduces the concept of “bound conscience,” allowing for differing positions on same-sex relationships within the ELCA. This marked a historic shift in Lutheran teaching and ignited deep theological conflict. A substantial percentage of members and pastors maintained that same-sex sexual relationships were incompatible with Scripture and the Church’s long-standing moral tradition. Many saw the decision as a departure from biblical authority and confessional integrity. The controversy led to widespread disillusionment, the formation of breakaway associations, and the departure of hundreds of congregations in the years that followed.
  • 2022: The Churchwide Assembly passes Memorial C3 and Motion K, authorizing two reconsiderations:
    • Reconsideration #1: Language changes in light of civil law, church policy, and public acceptance.
    • Reconsideration #2: A future substantive review of the “bound conscience” framework (scheduled for 2028).
  • 2025: The ELCA adopts the “editorial” changes recommended by its task force—changes which redefine terms, introduce new theological categories, and shift the center of moral authority from Scripture and Church Tradition to civil law and cultural sentiment.

Changing Words, Changing Doctrine

Let’s consider several before-and-after comparisons to highlight the depth of these so-called “editorial” revisions:

2009 Original: “Marriage is a covenant of mutual promises, commitment, and hope authorized legally by the state and blessed by God. The historic Christian tradition and the Lutheran Confessions have recognized marriage as a covenant between a man and a woman…”

2025 Revision: “In the United States, individual states determine the legal status and definition of marriage… Within Christianity, marriage is often understood as a covenant of mutual promises, commitment, and hope between two individuals...”

The theological center of gravity has shifted. The 2009 statement rooted marriage in Christian tradition and Scripture (Mark 10:6–9)1But from the beginning of creation, ‘God made them male and female.’ ‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ So they are no longer two but one flesh. What therefore God has joined together, let not man separate.”. The 2025 edit centers marriage in state law and replaces sexed-specificity with generalized individualism.

Another:

2009 Original: “Lifelong, monogamous, same-gender relationships.”

2025 Revision: “Sex, Gender, and Sexuality in Marriage.”

The 2009 phrasing, while itself a significant departure from previous Lutheran and ecumenical consensus, at least retained a specific and limited scope. It acknowledged that the matter was controversial and that such relationships were considered by some within the ELCA to be acceptable only under certain conditions. The new framing—“Sex, Gender, and Sexuality in Marriage”—broadens the subject dramatically. It signals a shift from constrained moral categories to an expansive and ideologically freighted framework that no longer clearly defines the theological boundaries of Christian sexual ethics.

And finally:

2009 Original: “We in the ELCA recognize that many of our sisters and brothers in same-gender relationships…”

2025 Revision: “We in the ELCA recognize that many of our siblings of diverse sexual orientations in relationships…”

The use of “siblings” is not just inclusive. It is ideologically loaded—an erasure of the creational significance of male and female as part of our shared human identity.


The Collapse of a Compromise: What Was Warned in 2009 Is Unfolding Now

The 2009 social statement affirmed “publicly accountable, lifelong, monogamous, same sex relationships”—a compromise that was hotly contested at the time and viewed by many as the beginning of a theological rupture. While presented as a way to honor differing convictions through the concept of “bound conscience,” the move was seen by a significant portion of the ELCA as a departure from Scripture and a rejection of the Church’s historic teaching. The new 2025 wording expands this compromise dramatically, now referring to “life-long, monogamous relationships between individuals of diverse sexes, genders, or sexualities.” A footnote defines “gender diverse” as encompassing “a wide diversity of identities and expressions in relationships between individuals, including gender non-conforming, non-binary, genderqueer, and transgender persons.”

This shift is more than semantic; it signals a full theological reorientation. It also confirms the trajectory long anticipated by those who opposed the 2009 compromise—namely, that the so-called bound conscience framework would prove to be a temporary measure, soon to be dismantled entirely in the 2028 Reconsideration #2 process.

What was once a disputed accommodation has become a blanket affirmation, and the Church’s distinctive voice is being absorbed into the ambient culture. Looking ahead, the evolving definition of “diverse family configurations” will almost certainly include not only same-sex couples but also throuples, polyamorous networks, and other arrangements increasingly recognized by secular norms. For instance, the city of Somerville, Massachusetts, in 2020 officially recognized polyamorous domestic partnerships in its municipal policy—an indication of how quickly the definition of family is expanding in civic life. Similarly, legal scholars and advocacy groups are increasingly calling for recognition of non-traditional relationship structures, framing them as a matter of equity and inclusion.

This trajectory reveals a breach—not only of doctrinal continuity but of the trust once promised to those who were told their traditional convictions would remain respected under the so-called bound conscience framework. It is also likely to accelerate membership and parish decline. As the Church’s moral vision becomes indistinguishable from the secular world, those seeking clarity, conviction, and creedal faith will continue to look elsewhere. The ELCA’s compromise has not preserved unity—it has diluted witness and driven away both confessional Lutherans and seekers alike.


A Mirror of the Nationalism You Decry

Here lies one of the greatest ironies of this shift. The ELCA frequently denounces what it calls Christian Nationalism—typically defined as the fusion of Christian identity with American political and cultural power, especially on the right. But this very reconsideration is itself a form of Christian Nationalism as well:

  • It aligns the Church’s moral witness not with the Kingdom of God but with the legal and cultural standards of the United States.
  • It canonizes Supreme Court decisions as theological turning points.
  • It treats public opinion and civil law not as areas to be evangelized or critiqued, but as authorities to be mirrored.

In short, this is a progressive version of what the ELCA claims to oppose: a Church conformed to the image of the nation. While the ELCA regularly challenges the political establishment on economic and immigration policies—often casting itself in a prophetic role—it nevertheless conforms to cultural consensus on matters of sexuality and identity. This inconsistency reveals a troubling pattern: resistance to the state when convenient, but capitulation when the culture demands it most. When the Church speaks boldly to Caesar in matters of justice but passively follows him in matters of sexual ethics, it reveals not prophetic courage, but selective conformity.


Public Sentiment as Theological Standard

The Executive Summary and Task Force materials confirm the real authority behind these changes:

“The edits… respond to the assembly’s authorization to update or clarify wording from the original social statement in light of: (1) the import that marriage legally is now a covenant between two individuals, (2) public acceptance of marriage of same-gender and gender non-conforming couples, and (3) the diversity of family configurations.”

There is no appeal to:

  • Biblical anthropology
  • Natural law
  • The history of Christian moral reflection
  • The creational structure of male and female as image-bearers

Instead, the guiding lights are public acceptance, legal precedent, and evolving definitions.

This is not Christian discernment. It is theological surrender.


A Bleak Forecast for Christian Witness

The consequences are plain:

  1. The ELCA’s public witness will become indistinguishable from progressive secularism.
    • It will no longer have the credibility to speak prophetically to the culture.
  2. The 2009-bound conscience framework will be dismantled in 2028.
    • Already, 37% of survey respondents said the section on differing views should be scrapped entirely. The direction is clear.
  3. Those holding to traditional Christian views will find themselves further marginalized within the ELCA.
    • I predict that powerful and preferred voices will not stop until they succeed in eliminating all dissent.
  4. The ELCA will accelerate its numerical and spiritual decline.
    • Churches that abandon creedal identity and biblical authority become indistinct, confused, and ultimately irrelevant.

Conclusion: Return to the Word, Not the World

The Church does not bear witness to the gospel by conforming itself to the laws of the land or the moods of the culture. It does so by proclaiming Christ crucified, risen, and reigning—not just in liturgy, but in moral teaching, in embodied discipleship, and in familial vocation.

The changes just approved in Phoenix are not cosmetic. They are catechetical. They re-educate the Church away from Scripture and toward the world.

Those who care about the integrity of the gospel and the created goodness of the body must say so clearly: these revisions are not simply editorial. They are ecclesial apostasy dressed in the language of inclusion.

Let the ELCA return to the Word—not to the world—for its hope, its witness, and its standard.


ELCA Sources:

Sexual Orientation of Survey Participants

  1. Heterosexual/straight – 61/1%
  2. No answer – 7.5 %
  3. Gay – 7.1 %
  4. Queer – 6.3%
  5. Bisexual – 5.0%
  6. Lesbian – 4.2%
  7. Other – 4.2%
  8. Asexual – 3.3%
  9. Pansexual – 1.3%

Companion Post

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Grace & Truth