Rufo ends this revealing article with the smart and hopeful observation that such deception will ultimately reveal itself, as great evil always does. “When parents, voters, and political leaders understand the true nature of Drag Queen Story Hour and the ideology that drives it, they will work quickly to restore the limits that have been temporarily – and recklessly – abandoned.” Thankfully, members of Congress have introduced an important bill to stop our tax dollars from going to these truly dangerous events in schools and community libraries. This is a very good first step.

We have all heard of Drag Queen Story Hour being featured in public and school libraries across the nation and wondered why any sensible librarian, regardless of their politics, would ever say to her or himself, “Yes, men dressed as cartoonish women dancing provocatively is exactly what we should provide for the young patrons of our library!”
That question is even more disturbing when one digs into the true intentions of those who founded and are pushing Drag Queen Story Hour (DQSH) around our nation and the world. That is exactly what Christopher F. Rufo, a senior fellow at the Manhattan Institute, did in a very important exposé in the most recent issue of City Journal. (He also published an abridged version at Foxnews.com)
Rufo explains, “The drag queen might appear as a comic figure, but he carries an utterly serious message: the deconstruction of sex, the reconstruction of child sexuality, and the subversion of middle-class family life.”
He adds, “By excavating the foundations of this ideology and sifting through the literature of its activists, parents and citizens can finally understand the new sexual politics and formulate a strategy for resisting it.”
And resist it we must!
DQSH is certainly not harmless fun, nor is it “family friendly” as its promoters happily claim. Rufo uncovers a much darker, sinister story, “The ideology that drives this movement was born in the sex dungeons of San Francisco and incubated in the academy.”
What is now manifesting itself in our children’s innocence started in the academic and wholly subversive, unscientific bowels of “queer theory.” It celebrates any and everything that challenges and overturns the fundamental human reality of what male and female are and how they both come together to create the family and the next generation of humanity through marriage and the family.
Rufo meticulously details the poisonous contribution of these academic theorists, but his article becomes most interesting to Daily Citizen readers when he explores the very recent writings of the founders and promoters of Drag Queen Story Hour itself, as drag went from an aberrant undercurrent in society to “good old-fashioned, glamorous American fun” with the likes of prime-time cable entertainers like RuPaul. Rufo explains, “Television producers packaged this new form of drag as reality programming, softening the image of the drag queen and assimilating the genre into mass media and consumer culture.”
This created an opportunity in which a “genderqueer” college professor and drag queen named Harris Kornstein, aka, Lil Miss Hot Mess, began to exploit.
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 Jesus “is the mediator of a new covenant” (Heb. 9:15) we no longer need to offer burnt offerings. Christ has, “by means of his own blood” secured “an eternal redemption” (v. 12), and purified “our conscience from dead works to serve the living God (v. 14). Dear believer, if today you lack assurance of God’s grace, look to Christ.

Many believers misunderstand God’s grace, and therefore lack assurance of it. They wonder if they are really saved. They live thinking they are never enough. They wonder if they forget to confess some of their sins if they will be kept from the kingdom of heaven. They may look at mature Christians and think they fall short of what it means to be a believer. But God doesn’t want His children to live this way. He wants His people to rest in His grace. There are many books of the Bible from which we could learn about the grace of God, and perhaps there aren’t too many Christians who would first think of Leviticus. Yet this book, which spans one month of time in Israel’s history, contains commands that repeatedly point us to God’s grace. In particular, it begins with commands concerning the sacrificial system God gave His people. Although we could focus on any one of the different aspects of this sacrificial system, I want to begin where the book itself begins, with the burnt offering (Lev. 1:1-17).
Not everyone in Israel could afford to bring the same kind of burnt offering, but the Lord, in His grace, made allowance for all peoples, whether rich or poor, to approach Him (Lev. 1:3, 10, 14). This did not mean that the rich could bring a lesser animal than they could afford. After all, sacrifice is supposed to be costly. But God, in His mercy, designed things so that all people had a way to come before Him and receive forgiveness of sins.
The animal would be accepted in place of the offerer in order to make atonement for his sins (Lev. 1:4). The burnt offering was a food offering with a pleasing aroma to the Lord.
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To know if God exists, you have to begin dealing with him as a person. As in, “God, if you do exist, I would like to know you”, or “Deep down, God, I sense you exist, but I admit I do not want that to be true.” If there is no one on the other end of the line, the person saying these words has lost nothing more than a few seconds of his time on a thought experiment. But if there is, then the man saying these things has begun to treat his Creator as a subject, and can expect a response, as happens when you seek to know a person.

Thanks for being willing to begin this literary correspondence about such important matters as the afterlife, the existence of God, and the very meaning of existence. It’s more profitable for us to discuss these matters in this format than in some online comments section debate. Online debates almost always raise the ire of the debaters, because they know their comments and replies are being watched and read by others, increasing the temptations to pride and reactionary anger exponentially. Furthermore, the limited space, and pressure to reply quickly militates against careful thought, reasoned exchanges, or emotionally-chastened responses. I look forward to reading your letters.
You asked me to present my best “case” for Christianity, and I plan to do something like that. But to begin with, I am actually going to gently quibble with your choice of words. The use of the term “best case” suggests that Christianity can be boiled down to an argument: a set of propositions, like a mathematical proof, or a logical theorem. Supposedly, if these propositions are perfectly logical, empirically verifiable, internally coherent, and demonstrably experienced, then the argument, or the case, for Christianity must be accepted.
But I challenge that very assumption. Christians assert that God is a person. In fact, we think he is the fullest expression of personhood, infinitely personal, so to speak. If that is the case, then God’s existence is only a fraction of the really important question. If God is a person, then the important question is, how does someone come to know him? Because it is only in engaging and knowing him as a person that he could actually be known, thereby settling forever the question of his existence. We know of the existence of persons by knowing them, not gathering evidence for their existence. Here we must not get the cart before the horse: knowing persons is never a matter of first settling their existence, followed by personal engagement with them
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