Chastity is the resolve to keep a heart pure and on fire for Jesus. It is not just the virtue that protects us from sexual sin. Chastity is the watchman that guards the heart from any passion that would douse or misdirect the love that belongs to the bridegroom himself.

In I Corinthians 6 Paul is dealing with sexual immorality. In giving pastoral instruction, he says something that is, at first, difficult to understand. He says,
‘Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Never! Or do you not know that he who is joined to a prostitute becomes one body with her? For, as it is written, ‘The two will become one flesh.’ But he who is joined to the Lord becomes one spirit with him’ (vs. 15-17).
Now what is strange about this teaching is that Paul seems to suggest that the spirit of a Christian is wedded to the spirit of Christ. The problem of prostitution is not just that it violates a command of God or that it infringes upon the covenant of a human marriage. The depth of the sin is nothing other than infidelity against Christ himself.
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Written by Christopher F. Rufo |
Tuesday, September 5, 2023
If biology, human nature, and traditional ethics are seen as impediments, rather than as guides, then rational restraints no longer remain on what can be done; the only real limitation is the imagination. And the human mind, untethered from moral limits, can conjure up nightmares. The surgeon, armed with a scalpel and a genital-nullification robot, becomes the new arbiter of human nature.

The debate about transgender medicine is shifting. Legislators in 20 states have recently passed bills to restrict transgender medical interventions, such as puberty blockers, cross-sex hormones, and genital surgeries, for minors. And the tide of public opinion appears to be moving against “gender-affirming care,” a euphemism for child sex-change procedures not supported by the evidence and that often cause devastating consequences. Preventing such procedures for patients under age 18 has to be the baseline.
But opponents of gender medicine should not celebrate prematurely—the battle is far from won. And while restrictions on such procedures for minors are essential, more scrutiny should be focused on a lesser-known practice: “non-binary” surgeries for adults.
Curtis Crane is one of the doctors leading this movement. Crane is a University of Iowa and Dartmouth College-trained urologist and plastic surgeon who specializes in transgender medical interventions, including experimental non-binary surgeries. 
In 2015, Crane received a flurry of publicity as an innovator in vaginoplasty, which involves castrating and creating an artificial vagina for “male-to-female” patients, and phalloplasty, which involves creating and installing an artificial penis for “female-to-male” patients. He boasted of a one- to two-year waitlist and claimed to have one of the highest volumes of transgender surgeries in the United States.
Since then, business has boomed. Crane operates clinics in San Francisco, California, and Austin, Texas, employs a team of five doctors, and conducts procedures on more than 1,000 patients per year. As part of this caseload, his practice has veered into the disturbing new territory of non-binary surgery, which includes castration, eunuch, and nullification procedures, which Crane describes as the process of “removing all external genitalia to create a smooth transition from the abdomen to the groin.” Crane has also designed and performed hundreds of non-binary surgeries in which he fashions together both male and female genitalia for a single individual. That is, he creates an artificial penis for a woman, while retaining her vagina; or creates an artificial vagina for a man, while retaining his penis.
Crane recounted the story of performing his first non-binary genital surgery in a question-and-answer session for potential patients. “In the beginning of my practice, within the first year, I’d say, I had a trans man come to me, and he wanted a phalloplasty, but he wanted to keep his vagina,” Crane recalled.
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Mary Eberstadt’s new book, “Adam and Eve After the Pill, Revisited,” agues, not only has the sexual revolution been disastrous for American society, politics, and churches, but it has become a simulacrum of a religion, with its own dogmas, creeds, and saints. One of the most arresting substories of Eberstadt’s book is how the sexual revolution — and its celebration of contraceptive sex — resulted in the exact opposite of its promoters’ promises. Instead of reducing abortion, out-of-wedlock births, divorce, and fatherlessness, it accelerated them. Eberstadt cites a 2015 study that found contraception encourages sexual encounters and relationships that would not have happened without it.

In the days leading up to Texas federal Judge Matthew Kacsmaryk’s ruling on a lawsuit seeking to revoke U.S. government approval of abortion drug mifepristone, the Washington Post ran a front-page feature (read: hit piece) on him. It is not difficult to intuit that authors Caroline Kitchener and Ann E. Marimow wrote the article to undermine Kacsmaryk’s credibility by painting him as a religious zealot whose rulings are influenced by his adherence to “biblical scripture” (their bizarre phrase, not mine), rather than a careful, unbiased consideration of American jurisprudence.
It’s unsurprising the dogmatically pro-abortion WaPo would run such a piece. But what is curious is that WaPo ran the article despite having so little ammunition to support their not-so-subtle thesis. Among the evidence weighed against Kacsmaryk includes that he was raised in a pro-life Christian family; he served on the board of the pro-life organization Christian Homes and Family Services; and he “prays often … and is constantly rereading the Bible.” Beware those Bible-reading (excuse me, “biblical scripture”-reading) federal judges!

Besides proving the embarrassing religious ignorance of leftist corporate media (the piece went through at least three rounds of edits, for goodness’ sake), the WaPo feature also demonstrates something else: the pervasiveness of the fruits of the sexual revolution over our culture, especially that of our secular elites.

In that sense, the response of the Washington Post — and, for that matter, all institutions of the secular left — to the fallout from the Supreme Court’s Dobbs v. Jackson ruling adds further credence to Mary Eberstadt’s new book, “Adam and Eve After the Pill, Revisited.” For, Eberstadt argues, not only has the sexual revolution been disastrous for American society, politics, and churches, but it has become a simulacrum of a religion, with its own dogmas, creeds, and saints.
The Exploitation of Women
One of the most arresting substories of Eberstadt’s book is how the sexual revolution — and its celebration of contraceptive sex — resulted in the exact opposite of its promoters’ promises. Instead of reducing abortion, out-of-wedlock births, divorce, and fatherlessness, it accelerated them. Eberstadt cites a 2015 study that found contraception encourages sexual encounters and relationships that would not have happened without it.
“In other words, when couples use contraception, they agree to sex when pregnancy would be a problem,” the study’s author argued. The frequent consequence of that choice, unsurprisingly, has been more abortions.

Contraception, as much as it has “empowered” women to delay or avoid pregnancy, has also enabled men to avoid the responsibilities of fatherhood through what sociologist Mark Regnerus called “Cheap Sex” in his 2017 book. Economist Timothy Reichart in 2010 examined data from the 1960s onward that showed “the contraceptive revolution has resulted in a massive redistribution of wealth and power from women and children to men.”

How? By creating a “prisoner’s dilemma” in which women are encouraged to “enter the sex market and remain there for as long as possible,” even though the ultimate result of this will be less happiness for them, as well as increasing the likelihood of divorce, infidelity, and the desire for abortion.

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