The point of the indoctrination, though, isn’t only to create more “gender-nonconforming” students. It’s to break down family structures and parental authority. The goal isn’t simply to teach and encourage transgenderism in our schools. It’s to lay claim to the students themselves, over and against their parents and families, for purposes that go far beyond the promotion of gender identity. After all, you can’t very well reshape society according to your utopian vision if something as solid as a family is standing in the way.

Evidence continues to mount that a concerted effort is underway between major hospitals and public school systems to indoctrinate children with transgender ideology and push harmful, sometimes irreversible, medical procedures on minors — sometimes without the knowledge or consent of parents.
The point of the indoctrination, though, isn’t only to create more “gender-nonconforming” students. It’s to break down family structures and parental authority. The goal isn’t simply to teach and encourage transgenderism in our schools. It’s to lay claim to the students themselves, over and against their parents and families, for purposes that go far beyond the promotion of gender identity. After all, you can’t very well reshape society according to your utopian vision if something as solid as a family is standing in the way.

The solution is to break down the family. Most recently, Christopher Rufo reported this week that the largest children’s hospital in Chicago has partnered with local school districts to promote a radical transgender agenda, including sexually explicit materials that push “kink,” “BDSM,” and “trans-friendly” sex toys for children.

In his customary muckraking fashion, Rufo has obtained insider documents from Lurie Children’s Hospital of Chicago detailing a collaboration between transgender activists at the hospital and public school administrators throughout greater Chicago. The primary training document, a presentation titled “Beyond Binary: Gender in Schools,” encourages teachers and school administrators to promote “gender diversity” in their districts by affirming students who mistakenly believe they are members of the opposite sex, teaching a “non-binary understanding of gender” in classrooms, and aiming to disrupt “entrenched [gender] norms in western society” in hopes of creating a more “gender creative” world.
Don’t laugh, though. As outlandish as this might sound to most people, the targets of all this are impressionable students, many of whom are susceptible to such messages for the simple fact that they are dealing with the turbulent — albeit altogether normal — emotions and angst that accompany adolescence.
It’s worth quoting Rufo at length to get a sense of how lurid this program is. At the end of the “Beyond Binary” presentation, which was circulated to teachers in at least two Chicago school districts…
the hospital recommended a “Binder Exchange Program” to assist teenage girls in binding their breasts, a “kid friendly website for gender affirming gear,” which sells items such as artificial penis “packers” and female-to-male “trans masc pump[s],” and an “LGBTQ friendly sex shop for teens” that sells a range of “dildos,” “vibrators,” “harnesses,” “anal toys,” “trans-friendly toys,” and “kink & BDSM” equipment. The links include graphic descriptions of sadomasochism, bondage, pornography, and transgressive sex.
In addition to these materials on gender theory, Lurie Children’s Hospital has also publicly released a policy guide for school administrators, encouraging districts to adopt a “gender-affirming approach” to the curriculum; provide “gender-affirming children’s books” in school libraries; and allow students to compete in athletic events, use restrooms and locker rooms, and sleep in bunks during overnight school trips in accordance with their “gender identity,” rather than their biological sex. The hospital also encourages school districts to designate special “Gender Support Coordinators” to help facilitate children’s sexual and gender transitions, which, under the recommended “confidentiality” policy, can be kept secret from parents and families.
Rufo rightly identifies part of the dynamic here is the creation of a “school-to-clinic” pipeline. A cynic might say the motive is simply profit, since every transgender patient represents a lifetime of medical interventions and surgeries.
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As is often the case, we need some care, wisdom and discernment as to when and how we might deal with the sin, error or failings of others. But contrary to the views of some, there certainly is a place for public rebuke – even for naming and shaming. It is interesting to see this with the Apostle Paul for example. There seem to have been at least eight individuals who were publicly named by Paul as having failed him or gone off the rails. Whether for betrayal or for sinful activity, Paul had no problem in calling them out in public.

Balancing biblical truths is always a tough gig. We can easily go off into one extreme while trying to avoid another. Consider the issue of dealing with other believers. On the one hand we are told repeatedly in Scripture that we are to be kind to others, forbearing, patient, forgiving, gentle, humble, and so on.
A main reason for all this is because we tend to be guilty of the same things we dislike in others. We all can be just as proud and rude and impatient and unloving and unfair as the next person. So we need to offer grace to others, just as God offers us grace. Let me share just three verses on this.
Paul in Ephesians 4:32 puts it this way: “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” And Galatians 6:1 speaks about how we should consider ourselves while we deal with others and their sin.
He says this: “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.” That verse does deal with the issue of rebuking others and calling out sin – but more on that in a moment.
A third text we should bear in mind is Matthew 18:21-22: “Then Peter came up and said to him, ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy-seven times’.” That is actually one of the most encouraging texts in all of Scripture. I fail the Lord every single day, and yet he still forgives ME. So I need to extend that much forgiveness to others as well.
But on the other hand, Scripture tells us repeatedly that we are to call out sinful behaviour and false teaching. It tells us often about the need to challenge one another, to rebuke, to warn, and to sound the alarm. We are not to be indifferent or careless about the need to hold others to account, just as we are to hold ourselves to account.
So how are we to reconcile these two seemingly opposing sets of commands of Scripture? How can we love and be forbearing with others, yet at the same time uphold high standards and call out sin? One way to understand this is to keep this oft-heard principle in mind: private sin, private rebuke; public sin, public rebuke. I have discussed this elsewhere: here.
As I explain in that piece, there is in fact a place for calling out others – but it depends on when and where and how we do this. If a person I know of has some sin problem, I am to go to him alone, as in Matthew 18:15-20. The whole world does not need to know about the matter, and a private conversation will do, hopefully.
But if, say, a person writes a book for the whole world to see, and it contains some rather unhelpful and even unbiblical material, then one can publicly deal with that book if needed. Some years ago a noted Australian Christian leader put out a quite bad book with the title, You Need More Money. It was so bad that I penned a review of it, and also shared that review with other Christian publications.
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Commissioners speaking in support of leaving the National Association of Evangelicals said they were not sure what benefit the denomination received from its membership in the organization. They argued the denomination did not need the association to speak for its members when the General Assembly is the voice of the denomination.

(RNS)—Commissioners for the Presbyterian Church in America approved a motion to leave the National Association of Evangelicals on Wednesday (June 22) at the PCA’s General Assembly in Birmingham, Alabama.
It’s the third time in the past decade the theologically conservative Presbyterian denomination has considered a measure to leave the association, an umbrella organization of 40 evangelical Christian denominations.
The decision comes at a time when the head of the NAE serves a PCA congregation. Walter Kim, who took charge of the association in 2020, is a teacher-in-residence at Trinity Presbyterian Church in Charlottesville, Virginia.
Before transitioning to a full-time role with the NAE, Kim was ordained by the PCA and served as pastor for leadership at the church, according to the organization. He maintains his ministerial credentials with the Conservative Congregational Christian Conference.
The National Association of Evangelicals does not comment on denominational decisions, a spokesperson told Religion News Service.
At issue, according to the overture submitted by the Pee Dee Presbytery in South Carolina and approved by a 1,059 to 681 majority, is the NAE’s advocacy work.
The NAE has “frequently intermeddled in civil affairs,” according to the overture. It points to a 2011 statement by the association meant to spark discussion on how climate change impacts vulnerable populations, the organization’s past efforts supporting immigration reform and its 2015 change of heart on the death penalty, which it had previously supported.
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