When the church faces sins such as transgenderism, homosexuality, convicted criminals or those battling with drug and/or alcohol abuse, there is an understandable uneasiness. After all, while we are no doubt called to love the lost as God has entrusted the ministry of reconciliation to us (II Cor. 5:1-21), we also have an obligation to protect the sheep in our midst (Acts 20:28; 1 Pet. 5:2). So having unconverted sinners in the church worship service and inside the building necessitates balancing love for the lost with protection for the sheep.

“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Cor. 6:9-11).

Recently, a transgendered person walked into our worship service. And in a small Orthodox Presbyterian Church (OPC) congregation, this person’s presence was quite noticeable. This man, confused about his biological makeup and identifying as a woman, was noticed by most. But more shocking than a sinner coming into the church was the reaction of the saints. (Not all, but some, as many responded better than I could have hoped.) Almost immediately after worship concluded there was a barrage of questions focused on policy questions, like restroom use. The questions posed were not centered on sin or salvation, but rather on what do we do if this sinner wants to use the restroom. This, in my mind, is very telling about the modern church and how far we have fallen from understanding grace.

In our current climate, we have a wonderful opportunity to show the love of God and extend his grace to hurting people all around. But doing this necessitates that we remember the depths from which we have been lifted and the gravity of our sin that has been forgiven. As we read the words Paul penned, we should be struck with the seriousness of the sins that once possessed us (and in many ways still cling to us today) and yet, we have been changed and made new (II Cor. 5:17). Because Jesus was willing to die for us while we were yet sinners (Rom. 5:8), we have been welcomed into God’s covenantal community. If we truly grasp this reality, then we cannot help but welcome sinners, even those battling homosexuality and transgenderism, those with criminal pasts, or current struggles with drugs and/or alcohol, into their midst. We must acknowledge that this does create a sense of unease in us resulting in God’s people wondering how they should respond. But is it too much to ask those of us who have benefited from God’s grace to expect the blessings of redemption being applied from the suffering and shame of our Lord and Savior?

This is not to say what your church should do when it comes to using the restroom. This is not an easy answer when it comes to what should be done as there are a myriad of concerns to be considered. Like many issues surrounding putting your faith into practice there is a tension that exists. And this tension requires that we all think more thoroughly about how to best respond when facing this difficult issue. And doing this requires steering clear from jumping to a default exclusion mentality. As Christ welcomes sinners, we must be prepared to have sinners of all types in our midst. This requires thinking, dare I say, a bit more biblically and less emotionally. The thought of a transgender being in worship is often met with a “Praise the Lord!” which praise is quickly silenced under the gasps heard as this person heads toward the women’s restroom. And it is the gasp that signifies where so many land and is why many churches preach to the choir sitting comfortably in their pews while sinners remain outside left to perish. This is not how it should be and so it is worth considering how to openly address this complex issue. Doing so obligates a look into our ultimate standard to get some guidance. Doing this shows how we might better balance Christ’s love for the lost with the protection of his sheep.

A Balancing Act

When the church faces sins such as transgenderism, homosexuality, convicted criminals or those battling with drug and/or alcohol abuse, there is an understandable uneasiness. After all, while we are no doubt called to love the lost as God has entrusted the ministry of reconciliation to us (II Cor. 5:1-21), we also have an obligation to protect the sheep in our midst (Acts 20:28; 1 Pet. 5:2). So having unconverted sinners in the church worship service and inside the building necessitates balancing love for the lost with protection for the sheep. To do this properly means we must properly grasp the difference between legitimate risks and what are only perceived dangers lacking in any real basis in fact.

This is where the words Paul writes prove most helpful. In 1 Corinthians 6:9-11 Paul makes clear that certain people, those he describes as unrighteous, will not inherit the kingdom of God. And he lists a litany of serious sins, including sexual, criminal, and abuse of alcohol or drugs. The key thing to see, however, is that the very sins Paul lists are the precise sins we must count as our own. They highlight what we once were, but God, through Jesus Christ, changed us. He made us new people– sinners redeemed.

This being the case, we must look at sinners fighting the same sins in which we once lived, not as those who are undeserving of the grace we received, but rather as those needing the same grace we received when we were stuck in the same sins. We must be careful not to imply by the ugliness of some sins that appear as so heinous that they are too far gone for God’s grace. We must consider what signal we send to sinners when our attention moves beyond sinners to restroom use. Is grace being exhibited when someone is condemned for using the wrong restroom? This is not to say to open the doors to all who wish to enter regardless of the risk they may pose. But, likewise, it is not beneficial to close the doors to all struggling with their sins. The principles concerning modesty and considering others are not set aside, but these should be considered alongside the sinner’s need for salvation. Are we willing to suffer a little unease, to be placed in an uncomfortable position, or even risk a little shame for the sake of others? And it is here that we face the tension as we seek to balance the love for the lost with the protection of Christ’s sheep.

Protecting from What?

When it comes to protecting the flock, it becomes incumbent upon us to delve deeper and ask from what are we protecting? If an honest evaluation is conducted, then it makes the balancing act a bit easier. Especially if it is admitted that there is a tendency among people, God’s redeemed as well as those of the world, to conjure up and run to the worst-case scenario. We envision the transgender man in the woman’s room attacking some lady or forcing himself on some small child. But is this reality? Is it more or less common than the other people in God’s church? A 2011 Swedish study showed that transgender persons as a “group had no statistically significant differences from other natal males, for convictions in general or for violent offending.”[1] Admittedly, there is a dearth of studies on this issue, but it is worth noting that this particular study covers a twenty-year period from 1983 through 2003 and it exposes the lack of evidence for the transgendered man being a greater threat than the unbelieving neighbor who finally responds to the invite to come to worship. This brings to light that much of our modern fears are unfounded and based more on a lack of grace than actual evidence.

This does not mean that we should be unconcerned about the possibility of harm befalling the more vulnerable in our midst. But we need to have a balanced approach. This requires examining how Scripture speaks of protecting the flock. As we do this, it becomes more apparent that the focus ought to be on the spiritual rather than the physical.

Physical Protection By Means of Spiritual Oversight

When we read what Scripture says about the dangers we face, the biblical focus tends toward the spiritual and not the physical. Some of the dangers are rather obvious, such as the danger of sin (Rom. 5:12, 6:23), falling under God’s wrath (John 3:36, Rev. 6:16-17), and of being subject to God’s judgment (Heb. 10:31). But Scripture also speaks of those who subject us to such dangers when it warns against false teachers (Acts 20:28; 2 Peter 2:1), wolves in sheep’s clothing (Matt. 7:15), people who cause division (Rom. 16:17-18), and those who lead you away from the truth (2 Tim. 4:3-4). Noticeably absent from the warnings we find in God’s word are the things that seem to occupy the modern mind. Things like health and physical safety.

In the modern church there appears to be an inordinate use of time and money on pursuing good health and seeking to maintain safe spaces. This is not to suggest that we should not be unconcerned about physical health or oblivious to real dangers that threaten us. But it must be noted that God makes clear if we want to maintain physical health, then the best medicine is to obey his word: “My son, do not forget my teaching, but let your heart keep my commandments, for length of days and years of life and peace they will add to you” (Prov. 3:1-2). And if we want to be safe and secure, then the best thing to be done is to run to God, not close the church doors (or restrooms) to sinners: “The name of the LORD is a strong tower; the righteousness man runs to it and is kept safe” (Prov. 18:10). The bottom line is that when Scripture speaks of the dangers we face, they are much more spiritual than physical. This means that as we balance loving the lost with protecting the flock, the solution is not to evict the sinner from the stall. But rather it is to consider how God protects his sheep from less obvious but much more real dangers like being taken in by bad theology and slowly drifting from the faith as the world pulls you away. It is through God’s church which is designed to protect God’s sheep by way of his ordained leaders exercising proper spiritual oversight. Put differently, church leaders provide physical protection by means of spiritual oversight.

Scripture shows that God always protects his people and he does so by way of healthy leaders that serve as the watchmen on the wall who are willing to admonish, exhort and edify so that the body is built up so they are better able to minister to others (Eph. 4:11-12). This is a chief purpose behind why God gives church leaders and instructs them to shepherd his flock. Attention is to be placed on the sheep’s spiritual development as well as on their physical safety. You see this as when Paul speaks to the Ephesian elders and gives some pretty sobering warnings about what to expect in the church his focus is on caring oversight. He writes:

Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things to draw away disciples after them. Therefore, be alert, remembering that for three years I did not cease night or day to admonish every one with tears (Acts 20:28-31).

When Paul speaks of fierce wolves he is not talking about outsiders to the faith, like the homosexual atheist or the confused transgender pagan. He has in mind the ones who profess faith and are more familiar with, and to, the church. These members are known by those sitting in the pews since they have been around. And this is why they pose such danger. Because they claim authority for themselves and seek to teach and preach twisted and distorted things that lead people away from Christ and toward the world. And often it is done by those who are well-meaning and believe their misguided views and positions. This is why Paul’s focus is on the need to be on guard against bad doctrine and wrong theology that ensnares people in legalism or drives them toward sin. It is similar to what Jesus says about the Pharisees, “Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte and when he becomes a proselyte, you make him twice as much a child of hell as yourselves” (Matt. 23:15). The issue is the Pharisees narrow views of the law coupled with the extra-biblical rules and regulations meant to make one right with God; they had a focus on the law to the exclusion of grace.

It is important to consider that what Paul does not speak of here: about the dangers of letting sinners into the assembly. It is noteworthy that Scripture is not replete with passages encouraging or commanding the church to keep the sinner outside or to restrict his restroom use. While there are reasonable precautions that any church should take to physically protect God’s flock, woe to those who seek to put the emphasis on some extra-biblical rules and regulations designed to keep the lost in some box without concern for the salvation of their souls.

To keep things properly balanced it is good to remember that pastoral authority is limited authority. A pastor’s authorial limitation is exhibited in the fact that it is ministerial and declarative and not magisterial and legislative. This is a limitation that seems to get forgotten during times of illness and disease. Just think of how many churches closed their doors during the COVID era. The prevailing thought of some was that leaders must keep people from getting sick and dying. Can a focus on the physical health and well-being of people lead to the setting aside of God’s commands? This is not to diminish the reality of the very real difficulty often faced when trying to balance loving the lost against protecting the saints. As we seek to do this balancing act, let us pray that God will grant the wisdom to know how to care without leaving people unloved. Loving people often requires getting up close and personal with sin, and even taking risks for the sake of the gospel.

Christ gives leaders to his church to equip the saints for the work of ministry (Eph. 4:12). Properly equipped people of God do not seek to drive people out of the church; they purpose to be used by God to bring people into the kingdom. And doing this takes a different attitude toward sinners as they come into worship. It means showing everyone “the grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirt” (2 Cor. 13:14). And to do this requires having a heart that grasps just how deep and wide is the love of Christ that transformed the worst of sinners into a saint. It necessitates comprehending the love of Christ that was shown us when we first walked into the worship service with all the filthiness we had hidden in our hearts. If the transgendered is going to be transformed it will begin as he is welcomed into worship. Let us not forget “and such were some of you.”

Christ’s Love for the Lost

It will not surprise anyone to hear that Christ loves the lost. But what does this look like, practically speaking? It no doubt includes Christ leaving his throne in heaven to take humanity to himself and living in perfect obedience to the law and his heavenly Father’s will so he might die on the cross as our perfect atoning sacrifice. In his love, God gave his son and Jesus gave his life. The question becomes, if this is how Christ loved us, can we love in a similar way those who are unlovable?

Look at Jesus’ ministry. Jesus is invited to the home of a Pharisee when a sinful woman of the city touches his feet (Luke 7:36-50); Jesus dines with sinners and tax collectors (Matt. 9:10-13); goes to the home of a known thief (Luke 19:1-10); gives a Canaanite woman his time and attention (Matt. 15:21-28); and he even spends some time publicly with a sinful Samaritan woman who was too sinful to even be around the rest of the more respectable folks in town (John 4:1-26).

Is the same love for the lost is seen in our churches today? Does the church welcome sinners the same way that Jesus did? Has fear so crippled the church today that there is little willingness to risk any perceived harm or pay any cost for the salvation of souls? This does not mean we throw caution to the wind or ignore real or potential danger. But if we are going to properly love the lost then “we must be willing to become dirty for the sake of the gospel.”[2] When it comes to being used by God as the means by which lost souls are saved, we must be willing to suffer a indignity and risk a little loss. WE don’t place ourselves in harm’s way, but it means being willing to be personally offended by what we see or hear, having our dignity assaulted, or being subjected to an uncomfortable situation.

Scripture is clear that sin cannot be accepted or tolerated, but it also teaches us how to deal with sinners. And it is not by bashing or stoning them for their sin (John 8:7),or ignoring our own wicked hearts that fail to love as commanded (Lev. 19:18; Mark 12:31). We need to take the log out of our own eye before examining the speck in the eye of someone else. Do we believe the man who is gender confused is a worse sinner than the man peering at pornography in the privacy of his home? Is the homosexual sinner any worse than the professing man lusting after women in his life?

To show sinners the same love of Christ that we have received it helps to remember Paul’s words that we were once this way; that we were washed, we were sanctified, we were justified in the name of the Lord Jesus Christ and by the Spirit of our God. Christ wept over the lost souls of Israel; may we do the same.

God has graciously gifted the church with leaders to lead, protect, and build up his people for the works of ministry (Eph. 4:11-12). A part of this includes pastors and elders preparing the people for the arrival of sinners. Pastors disciple as they preach and teach on the reality of sin. A sin that once ensnared us and also enslaves everyone else. These messages remind the sheep of how Christ has transformed us from sinners to saints. There are the regular prayers from the pastor and elders praising God for fulfilling his promises to accomplish his purpose of sanctifying his people (1 Thess. 4:3). The pastor and elders can use times of Bible teaching address the application of Christ’s commands to love one another and unconverted sinners. The ruling elders could spend time intentionally speaking about sin and redemption showing how murderers like Moses and David were transformed. Sharing testimonies of God’s transforming grace will highlight how God moves sinners to turn to Christ.

These ministries of Word, prayer and testimony will prepare church members by removing the shocked experience when sinners, including the transgendered, walk into worship. If a church is praying for God to save sinners, and expecting him to do so, then the church will to be prepared to welcome sinners into worship.

What to Do with The Transgender

We live in a post-Christian culture, in a climate where Christianity is no longer the norm and in which we see a generation growing up that does not know the Lord. As such, more than ever it is incumbent on the church to show the love of Christ to a lost and fallen generation that is dead to God’s marvelous grace. And what better way to let Christ’s grace shine brightly than to welcome sinners into worship.

God saves sinners and sanctifies saints. The primary means by which God works is the preaching and teaching of his Word. Corporate worship is instrumental for the Christian life. It is where God’s Word is heard, where sinners are confronted, and lives are transformed. This is why it is necessary that the people of God think differently when the transgender comes to worship. The focus is on him coming to faith in Christ. May God grant us the minds and hearts to recall the grace that was bestowed on us. And also to have the expectation to trust that the Lord who transformed us will also transform sinners, and that we will see this grace work in the midst of God’s people.

Dr. Timothy Ferguson is a Minister in the Orthodox Presbyterian Church and is Pastor of Grace OPC in Westfield, NJ.

[1] Evidence and Data on Trans Women’s Offending Rates at https://committees.parliment.uk, 2021, 1.

[2] John S. Leonard, Get Real: Sharing Your Everyday Faith Every Day, (Greensboro, NC: New Growth Press, 2013), 28.