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A biblical resource for pastors on gender and sexuality 

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October 11, 2022

We live in an age experiencing the disastrous effects of the sexual revolution. Confusion over basic concepts such as man, woman, and marriage are but the latest divergence between a culture committed to radical individual autonomy and a church committed to Scripture’s teaching. Local congregations daily face questions of gender dysphoria, same-sex unions, and on basic concepts of what it means to be a man or woman. The ERLC seeks to come alongside and assist pastors and ministry leaders to answer those questions in light of Scripture’s clear teachings with resources like these and future projects.

Below, we have given a basic theological framework from God’s Word for approaching questions of gender and biological sex. Additionally, there are some practical guidelines for churches to consider in updating their bylaws to ensure that they are afforded as much protection as possible under the law. It is our hope that at both the theological and practical level this resource will be helpful to you as you serve your congregation. 

A theological framework of sex and gender

God created you. At its most basic level, the fact that we are created by God means that we are limited by the design that God has given us (Gen. 1). Recognizing that we are created by God means accepting that we do not have absolute control over our bodies and how they are to be used (Is. 29:16). They are to be used in accordance with God’s design and purpose. When we attempt to usurp God’s design, we repeat the sin of Adam and Eve who desired to be more than just “like God” but rather to become God (Gen. 3:5). Remembering that we are created and therefore finite grounds our theology of the body and gender (1 Pet. 1:24). 

God created you with a body. Contrary to popular understanding, our bodies are inseparable from who we are. We are not souls trapped in a body (1 Cor. 6:12-20). The Christian church has long understood and upheld the worth of the body, looking at both the creation account of Genesis where God declares the world good and the Incarnation of Christ where a perfect and holy God took on flesh and blood (John 1). As Christians, we must not fall for the lie of culture that our bodies are to be changed to meet our self-perception (2 Cor. 10:5).

God created humans male and female. In the opening pages of Genesis, the author tells us that humanity was created in God’s image and created male and female (Gen. 1:26-27). We often focus on the former, but the latter declaration is just as important. The author’s description is an acknowledgement of distinction and difference between the two. Men are not women, and women are not men. Yet, we should not overplay these differences in an unbiblical way because, as the next chapter reminds us, there is nothing more like man than woman (Gen. 2). Still, those differences are there and part of God’s design. Neither is more important or carries more of the image of God, and both are necessary to fulfill the command given to steward creation and multiply. As Christians, we recognize the ways that God has designed both men and women as distinct, yet equal expressions of humanity. 

God created male and female to complement one another. The opening pages of Scripture remind us that we are made in God’s image, and that men and women are to complement one another (Gen. 1:26-27). At its most basic level, this complementarity is revealed in biology: both man and woman are needed for sexual reproduction. It also reveals itself in a range of social and relational aspects (Eph. 5:21-33). At its core, complementarity glorifies God and is a reminder that we are created, finite beings who are unable to live in existence without others (Gen. 2:18). Though our current context seeks to blur the distinctions between men and women to the point that they are interchangeable, Christians recognize that each gender has something that is distinct and special. Neither can exist without the other (1 Cor. 11:11-12). 

The Fall affects how we perceive our bodies. The effects of sin have broken every part of creation. This includes our own self-perception and understanding (1 Pet. 1:14). The presence of disorders such as gender dysphoria (when a person’s perception of a mismatch between their gender and their body causes distress) is one example of the way sin has warped our understanding. Christians must recognize that sin is able to powerfully deceive, even to the point of thinking that bodily mutilation is the way toward happiness (Eph. 4:22). In contrast, Christians must offer a word of hope and a reminder that our bodies are good gifts given to us by God, not obstacles to be overcome. 

God meets those broken by the sexual revolution with compassion and grace. We are repeatedly reminded that God has compassion for those who have been broken by sin. The pages of Scripture are filled with the story of a God who cares for those who have been deceived, abused, and mistreated by society and culture (Jonn 4; John 11). Christians must recognize that the sexual revolution has been built upon empty promises. Many people have been (and will be) left hurt, confused, and at the end of their rope, looking for hope and answers: those who were deceived to think that casual sex was meaningless, our bodies could be changed as we saw fit, and that their gender was unimportant to who they were. The response of the church is to be the same as the response of Christ: “a bruised reed he will not break” (Matt. 12:20). We offer the same grace and compassion given to us and seek to restore those who have been broken by the lies of sin. 

COMING SOON: Downloadable, printable version of “A Theological Framework of Sex and Gender” for use in your church or ministry.

The importance of bylaws 

The ERLC worked with Alliance Defending Freedom to create a resource guide for churches to update their bylaws in light of challenges related to sexual orientation and gender identity lawsuits. Below are the five areas where churches can provide clear frameworks outlining their faith and religious convictions to protect themselves so that they can continue in ministry that is faithful to God’s Word and brings about gospel transformation. You can read the entire guide here.

Statement of Faith (p.5): The Statement of Faith should serve as an encapsulation of the foundational theology of the church or organization. In addition to the usual topic of salvation, doctrine of sin, or church polity, a statement of faith should include the position of the church related to matters of gender, sexuality, and marriage. Because these issues now regularly confront churches, it is imperative that churches and religious organizations clearly put forth their belief in marriage’s foundational role in society, that it is rightly restricted only to one man and one woman, and that gender identity flows from and is inextricably connected to biological sex. 

Religious Employment Criteria (p. 11): Churches and religious organizations should strongly consider creating a religious employment requirement for all employees so as to avail themselves of the full weight of First Amendment jurisprudence. Under the “ministerial exception” churches and religious institutions are able to take religious belief into consideration when hiring and firing without penalty under non-discrimination laws. By clearly defining roles according to their contribution to the organization’s religious mission, and having employees sign the statement of faith, they can protect themselves from legal challenges.  

Facility Use Policy (p. 14): A fear of many churches is that they may be required to grant use of their facilities to couples who may wish to use them for a wedding ceremony the church would not sanction or other events. In general, churches are free to grant access to their facilities as they wish because they are private property. However, they can further protect themselves by creating a clearly defined facility use policy that identifies the religious nature of the building and restricts use of the facility to those who act in accordance to your beliefs. 

Formal Membership Policy (p. 16): While many churches have an informal process of affirming or recognizing church membership, their legal protections are increased by formalizing the process. In ideal circumstances, their written process should cover the procedures for becoming a member, procedures for church discipline, and procedures for disfellowshipping or excommunicating a member. Each of these helps to provide a legal framework protecting the church and providing clarity to members of the expectations of membership and the processes that can be expected in times of discipline. This can be especially helpful if a member objects to the church’s implementation of disciplinary measures. 

Marriage Policy (p.18): In addition to the statement of faith which clearly outlines the church’s theology of marriage, churches should create a marriage policy which outlines the parameters under which pastors, ministers, or staff will solemnize a marriage. This marriage policy may include not only a statement on belief of marriage as between a biological man and woman, but also another statement on the use of the facility for marriage ceremonies. Additionally, churches may consider adding a provision that only members will be able to use the facilities to provide a further layer of protection if the church has a requirement that members affirm the church’s statement of faith. 

COMING SOON: Downloadable, printable version of “The Importance of Bylaws” for use in your church or ministry.

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Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24