Should Christians Be Afraid?

SAGLRROILYBYGTH have heard it all before. For the past century, conservative evangelicals have warned that their religious beliefs have made them the target of anti-Christian religious discrimination and persecution. Today we hear the same warning from radical young-earth creationist Ken Ham. So should Christians be afraid?

ken ham ny lawFirst, the history: In spite of today’s rosy nostalgia, evangelical Protestants have always felt themselves the targets of creeping secular attack. To pick just one example, when SCOTUS ruled against devotional Bible-reading in public schools in 1963, evangelicals responded with apocalyptic alarm.

In the pages of leading evangelical magazine Christianity Today, for example, the editors intoned that the decision reduced Christian America to only a tiny “believing remnant.”  No longer did the United States respect its traditional evangelical forms, they worried.  Rather, only a tiny fraction of Americans remained true to the faith, and they had better get used to being persecuted.

Similarly, fundamentalist leader Carl McIntire insisted that the 1963 school-prayer decision meant the death of Christian America.  In the pages of his popular magazine Christian Beacon, one writer warned that the Supreme Court decision meant a wave of “repression, restriction, harassment, and then outright persecution . . . in secular opposition to Christian witness.”

From the West Coast, Samuel Sutherland of Biola University agreed.  The 1963 decision, Sutherland wrote, proved that the United States had become an “atheistic nation, no whit better than God-denying, God-defying Russia herself.”

But! We might say that those conservatives were wrong, but today’s might be right. As Ken Ham warned his Twitter followers this morning, perhaps “It’s coming!” Maybe New York’s new gender law really will put conservative evangelical pastors in a legal bind.

After all, it is not only radical young-earthers who are concerned. Conservative pundits such as Rod Dreher have similarly warned of the creeping overreach of today’s secular gender ideology.

And in some ways, as higher-ed watchers like me have noticed, changes really are afoot. Institutions such as universities that rely on federal student-loan dollars to stay afloat might face intense pressure to comply with anti-discrimination guidelines.

But will a preacher ever be pulled out of his pulpit for “preach[ing] faithfully from God’s Word that there’s only two human genders God created”? No. That’s not how religious discrimination works in the USA. Just ask any historically persecuted minority.

For example, the federal government has long shelled out huge subsidies to farmers, including hog farmers. Does that mean that religious preachers who tell their audiences that eating pork is sinful are “arrested for hate speech”? No.

Similarly, the federal government has funded school textbooks that teach basic chemistry. They teach that the core of a substance is determined by its molecular makeup. Does that mean that Roman Catholic priests who tell parishes that wine has been transubstantiated into blood are “arrested for hate speech”? No.

Or, to take the most painful 20th-century example from the world of evangelical Protestantism, when the federal government passed legislation prohibiting discrimination on the basis of race, were white evangelical preachers ever stopped from including racist content in their Sunday sermons? No.

In spite of what alarmist preachers might say, the problem for conservatives won’t be about their pulpits. When they want to refuse service to same-sex couples or refuse admission to transgender students they might have to deal with a new legal reality.

But the idea that the amped-up gender police will storm into churches to arrest pastors is more Thief in the Night than Queer Nation.

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I Love You but You Didn’t Do the Reading

Some of the big stories n stuff about ILYBYGTH themes from around the interwebs this week:

The big one: Trump administration might redefine gender, at NYT.

Reactions:

Oh, no. Iowan burns gay-friendly books, at DMR.

Want to start your own NFL team? The Green Bay Packers got started for only $500, at HT.

acme packers

Got 500 bucks?

Want to succeed in life? Go to a rich-kids’ high school, at IHE. HT: MM

Why did Saudi Arabia kill Khashoggi? Mark Perry says he pointed out an unbearable truth, at AC.

David Berliner on the real roots of America’s school problems, at WaPo.

Difficult truths: Peter Greene on the hardest part of a teacher’s job.

Creationism and climate-change denial lose the standards fight in Arizona, at NCSE.

The latest from the Harvard trial: If you want diversity, forget about race and use this factor instead, at CHE.

Ouch. After all the shouting, Jennifer Burns offers yet another scholarly take on Nancy MacLean’s Democracy in Chains, at HPE.

Democracy in Chains promised to do many important things: insert Buchanan and public choice theory into our history of conservative thought and politics; highlight antidemocratic tendencies in libertarian thought; and probe the intersection of midcentury libertarianism, Southern segregation, and white supremacy. Unfortunately, the book is too heated, partisan, and shallow to accomplish these tasks successfully. Even more unfortunately, at a moment when the nation desperately needs new and creative political thinking, of the kind that often emerges out of liminal spaces between ideologies and academic disciplines, the book serves to reinscribe a Manichean right/ left binary onto the past. Rife with distortions and inaccuracies, the book is above all a missed opportunity to encourage critical thought about intellectual and political change on the American right. . . . MacLean’s eagerness for a conviction leads her to browbeat the jury. . . . Ultimately it is not a book of scholarship, but of partisanship, written to reinforce existing divides and confirm existing biases. As such it will not stand the test of time, but will stand rather as testimony to its time.

Thomas Aquinas and evolution, at Touchstone.

Catholics for Fundamentalist U: Notre Dame men’s group requests a porn filter for campus.

I Love You but You Didn’t Do the Reading

Happy Monday! Another week come and gone and nothing to show for it except a handful of headlines:

Does college push students to the left? Not really, a new study finds. At IHE.

A Catholic view: Radical creationism suffers from “an impoverished theology,” at America.Bart reading bible

What does a conservative Koch-funded school look like? Now we know, at Wichita Eagle.

Schools don’t teach much about slavery, at WaPo.

What goes on in evangelical study centers on college campuses? At RNS.

Who’s afraid of institutional life? An interview with an evangelical college president at CT.

New bill would ban South Dakota schools from teaching about gender identity, at MN Star-Tribune.

Florida takes the lead on privatizing public education, at AP.

If You Don’t Teach about It, Will It Go Away?

Nothing is touchier than teaching young kids about sex. A new bill in South Dakota’s state senate illustrates the painfully deep culture-war divide we face on this topic. Progressives like me think teaching young kids about sexual identity and gender identity can save lives and create a more equitable society. Some conservatives think it warps minds and turns children into homosexuals or transgender people. But just like evolution and US history, the real divide isn’t over what to teach, it’s over how to teach it. The real issue, as always, is not sex or evolution or history, but TRUST.

Here’s what we know: A bill in the South Dakota senate would simply prohibit schools from teaching elementary students about transgender identity. It’s brief:

No instruction in gender identity or gender expression may be provided to any student in kindergarten through grade seven in any public school in the state.

This is the first bill of this sort, but it joins a group of similar bills about teaching sexual identity. As the Minneapolis Star-Tribune reports, those laws, sometimes called the “no-promo-homo” laws, are in effect in Alabama, Arizona, Louisiana, Mississippi, Oklahoma, South Carolina and Texas. They prohibit teaching positive messages about homosexuality to young students.

And, as SAGLRROILYBYGTH are well aware, it’s the “positive” part of the subject that is the trickiest. As we’ve seen in these pages time and again, conservatives mobilize to block certain books and ideas that hope to teach children that homosexuality is perfectly natural and wholesome.

PACE 1107

Image from PACE 1107.

But it’s not the case that conservatives don’t want their children to learn about homosexuality. In fact, even the most ardent fundamentalists teach their children about sexual identity and gender identity. The staunchly conservative Accelerated Christian Education curriculum, for example, includes a lot of information about homosexuality. For example, children will read the following:

Some people mistakenly believe that an individual is born a homosexual and his attraction to those of the same sex is normal. Because extensive tests have shown that there is no biological difference between homosexuals and others, these tests seem to prove that homosexuality is a learned behavior. The Bible teaches that homosexuality is sin. In Old Testament times, God commanded that homosexuals be put to death. Since God never commanded death for normal or acceptable actions, it is as unreasonable to say that homosexuality is normal as it is to say that murder or stealing is normal.

Now, this is a fairly extreme attitude toward homosexuality; most conservatives wouldn’t want their children learning this sort of idea either. Accelerated Christian Education is only popular among a certain subset of religious conservatives. However, when even those most anti-gay-rights conservatives teach their children explicitly about homosexuality, we see that the problem isn’t the topic, but the approach.

The problem, I think, for many conservative activists is a deep and abiding mistrust of how schools will teach young children about these issues. Conservatives (not all, but it gets repetitive to keep writing “some,” so I’ll shorten it from here on out to “conservatives”) worry that schools will indoctrinate young children with pro-gay, pro-trans messages.

To be fair, those fears are well-founded. Most educational programs that I’ve seen really do hope to foster a sense that homosexuality and transgender are healthy ways to be a person. To cite just one example from my adopted home state of Wisconsin, activists staged a reading of the controversial book I Am Jazz in order to help trans students feel “safe and accepted.”

Indeed, the intention of such books and curricula is precisely to help young people see sexual identity and gender identity in a non-traditional light; the goal is to help everyone accept non-traditional gender identities and sexual identities as healthy and normal. The kind of gender-identity education I support doesn’t just teach students neutral facts about gender. It really does hope to help young children see sexuality and gender identities as variable.

i am jazz

What should children learn about gender identity?

And, to be double fair, if the shoe were on the other foot, I would protest as well. That is, if children in public schools were learning ACE’s message about homosexuality, I would do everything I could to block it.

In South Dakota, and likely in other states soon as well, conservatives are hoping to ban a topic they can’t control. They worry that any instruction about transgender issues will turn into an attempt to indoctrinate young minds. They fret with good reason that progressives hope to get young children to accept non-traditional gender identities and sexual identities. In the end, conservatives don’t trust the public schools to teach their values, so they simply block certain topics altogether.

I Love You but You Didn’t Do the Reading

There’s no more pretending, at least not way up here in upstate New York. The leaves are turning, the back-to-school sales are already over, and city folks are bringing their kids up here to start their semesters…the evidence is in: Fall is just around the corner. Here are some stories you might have missed as you scramble to store up acorns for winter:

Our ILYBYGTH story-of-the-week: Google fires an engineer for questioning diversity policy.

Other stories that floated by our raft this week:

Want to try Christian theocracy? Ari Feldman wonders if you can do it with a quick trip to Texas.

Trump’s “court evangelicals” ask the Vatican for a meet. Why can’t they all get along?

How did climate-change denialism become an evangelical belief? Check out Brendan O’Connor’s piece in Splinter. HT: DL

How did one evangelical purist hope to save the Religious Right from its deal with the GOP devil? Daniel Silliman explains the history at Religion & Politics.

Captain America, meet POTUS Shield: Prophetic Order of the United States. Pentecostal leaders declare Trump “anointed by God,” an interview at Religion Dispatches with Peter Montgomery.

potusshield-690x460

Charismatics take action…

Parents win a big settlement from a Minnesota charter school. They had sued because the school did not do enough to protect their transgender six-year-old. The school promised to force all families to go along with its new inclusive policies, even if the parents have religious objections.

Forget evolution, religion, or any of that noise. The real problem wrecking public education is the forty-year old boondoggle of special education. At least, that’s Stephen Beale’s argument at American Conservative.

Worried about Florida’s new textbook opt-out law? Relax, says historian Jonathan Zimmerman—it’s a good thing.

A Texas-Sized Dilemma for Conservatives

How can you befuddle Texas conservatives? Make them choose between banning transgender bathrooms and the NFL. That’s the strategy taken recently by the Texas Association of Business.

Here’s what we know: Texas is mulling over its own version of a transgender bathroom bill. The bill would require students in public schools to use the bathroom corresponding to the gender they were assigned at birth. So, in other words, if I were identified as a male when I was born, but when I was fifteen I identified as female, I would legally be compelled to use the boys’ bathroom at my public high school.

According to the Dallas Morning News, business groups in Texas are alarmed. They look at the fallout in states such as North Carolina, where a similar bathroom bill led to billions of dollars in lost business. The Texas Association of Business ran an ad in the Dallas area, warning that the National Football League would pull its draft ceremony out of Texas if the bill passes.

It’s not an idle threat. The NFL has officially opposed “discriminatory” legislation. As an NFL spokesman put it,

If a proposal that is discriminatory or inconsistent with our values were to become law there, that would certainly be a factor considered when thinking about awarding future events.

For conservative Texans, the choice might be a tough one. They might want to affirm their devotion to traditional notions about gender. But they also want to host the NFL draft.

Now, as SAGLRROILYBYGTH know, I’m firmly in favor of transgender rights. But if I weren’t—if I were a conservative type wondering if the Benedict Option was right for me—I would take this sort of announcement from the NFL as stark evidence that I had lost the fight over the meaning of gender.

If the NFL, home to scantily clad cheerleaders, ass-kickin’ macho men, Blue-Angels flyovers, and Hank Williams Jr….if the NFL considers gender traditionalism to be “discriminatory,” then it does indeed seem that conservatives have lost the fight on this one.

Christian Colleges Find LGBT Loophole

What are conservative Christians to do? Since the US Supreme Court has ruled that same-sex marriage must be recognized nationwide, some conservatives have called for retreat, for the “Benedict Option.” Christian colleges, some fret, are in a particularly difficult position, since they could be forced to violate their own religious principles in order to include same-sex couples, transgender students and faculty, and unmarried homosexual students and faculty. Some schools, however, have taken advantage of a loophole in federal law that seems to alleviate some of these fears. This loophole, however, only sidesteps the real problem; it leaves the most important questions unaddressed.

First, a little background: As we noted in the run-up to the Obergefell decision, conservative religious colleges worried that the SCOTUS ruling could force them into an impossible position. It would not be theologically possible for many schools to introduce housing for same-sex couples, for instance. Yet if they did not, they would be in violation of non-discrimination rules.

As I predicted based on my current research into the history of conservative evangelical higher education, this kind of thing would likely lead to another fracture among the network of conservative colleges and universities.

Once the decision was passed, it did indeed prompt a split among conservative Christian schools. Some schools immediately changed their policies about homosexuality to accommodate the ruling. Others doubled down on their existing policies banning homosexuality.

We read with interest this week that some three dozen religious schools have applied for a waiver from Title IX. Via the New York Times, we see news from The Column that handfuls of Christian college have successfully applied for waivers.

Column list of schools

Waivers for all?

As The Column reports, the original language of Title IX banned sex- and gender-based discrimination at institutions of higher education. But it included a vital loophole. Such rules, the law stated, could be waived in some cases. As Andy Birkey of The Column puts it,

When Title IX was passed in 1972 to combat discrimination based on sex, Congress added a small but powerful provision that states that an educational institution that is “controlled by a religious organization” does not have to comply if Title IX “would not be consistent with the religious tenets of such organization.”

Apparently, thirty-six schools have applied for these waivers, and twenty-seven have been approved. For many of the schools, the Christian Legal Society has provided a how-to guide to apply for such waivers.

For conservative colleges, this waiver might seem to solve their legal and religious pickle. But it will not heal the rift between such schools. Schools such as Goshen College and Eastern Mennonite University, have already left the Council for Christian Colleges and Universities. They changed their policies to welcome homosexual faculty, and presumably transgender faculty as well.

This loophole might provide wiggle room for some conservative religious schools. It leaves the most important questions on the table, however. What is the proper religious attitude toward non-heterosexual sex? Toward non-traditional marriages? Toward gender identity and sexuality as a whole?

The Kids Aren’t Alright…with Transgender

My Fellow Progressives: What if time isn’t on our side? We tend to think that each new generation will get cooler, more tolerant, more progressive. But what about those stubborn conservative kids who consistently disprove our assumptions? A new student protest in Missouri shows once again that young people are not somehow automatically progressive.

Who is the future here?

Who is the future here?

Academic historians learnt this lesson the hard way. Beginning in the 1930s, liberal academics assumed that the fundamentalists of the 1920s had melted away in the glare of modernity. In their liberal imaginations, historians such as Norman Furniss explained that fundamentalism had died away, a vestige of an older, stupider time.

For many liberal historians, the fact that they no longer saw fundamentalists on their campuses or in the headlines of their newspapers proved their case. It backed up their assumptions that the modern world would squeeze out people who embraced a decidedly old-fashioned way of reading the Bible.

Of course, fundamentalists hadn’t died away after the 1920s. Beginning in the later 1950s, evangelists such as Billy Graham brought the fundamentalist tradition back to America’s headlines and center stage. It took a new generation of historians, many of them raised in fundamentalist families, to explain what had happened. Writers such as Ernest Sandeen, George Marsden, and Joel Carpenter demonstrated the continuing strength and vitality of American fundamentalism.

Protestant fundamentalism, these historians showed, was a thoroughly modern phenomenon. In the face of progressive assumptions that people would naturally become more secular and more morally sophisticated, lots of Americans actually became more religious and more firmly moored in Biblical morality.

Progressives today share a similar short-sighted demographic hangover. Many of us, even those of us too young to have lived through the social movements of the 1960s, remember the vibe of youth power. As Andrew Hartman has argued so eloquently in his new book, the ideas of the 1960s fueled much of the later culture war vitriol. In the face of much evidence to the contrary, it was often assumed by 1960s culture warriors (and their successors) that youth was somehow naturally progressive.

Not your father's GOP...

Not your father’s GOP…

To be fair, my fellow progressives aren’t entirely wrong. We tend to assume that young people will be less anti-gay, less racist, less conservative, and we can point to good poll data to back it up. As Pew reported last year,

in addition to the [Millennial] generation’s Democratic tendency, Millennials who identify with the GOP are also less conservative than Republicans in other generations: Among the roughly one-third of Millennials who affiliate with or lean Republican, just 31% have a mix of political values that are right-of-center, while about half (51%) take a mix of liberal and conservative positions and 18% have consistently or mostly liberal views. Among all Republicans and Republican leaners, 53% have conservative views; in the two oldest generations, Silents and Boomers, about two-thirds are consistently or mostly conservative.

But there’s a big problem embedded in these kids of poll data. Though many young people tend toward more liberal views, there are still enormous percentages of people who buck the trend. The recent protest in Missouri can illustrate the ways young people can and will embrace socially conservative ideas.

In that case, a transgender high-school senior, Lila Perry, had been allowed to use the girls’ bathroom. Students walked out in protest. The students and their parents, supported by outside groups such as the Alliance Defending Freedom, tend to consider Lila to be still male, in spite of her identification as female. As one activist parent put it, his daughters encountered an “intact male” in the locker room.

In spite of what we might expect, we don’t see in this case progressive young people fighting against the bureaucracy. Instead, the bureaucracy in this case moved quickly to establish a policy protecting the rights of transgender students. In reply, conservative students insisted on the rights of “real” girls to be protected from such students.

If history is any guide, as more young people become progressive, the conservative holdouts will become more firmly attached to their conservative principles. Conservative young people will become more likely to take action. Protests like the one at Hillsboro High School will become more common.

Christians & Caitlyn

What are conservative evangelical Christians to do? Mainstream American culture seems to be celebrating our newfound openness about sexuality and gender identity. Caitlyn Jenner is feted and adored, not stigmatized and isolated. Should evangelicals join in the celebration? In the pages of Christianity Today, evangelical psychologist Mark Yarhouse lays out his vision of the proper Christian response to transgender issues. Will it work? Can it lift evangelical churches above the culture-war fray?

First, the usual caveat: I’m no evangelical. I’m just a mild-mannered historian interested in culture-war issues. Today’s article by Professor Yarhouse will help outsiders like me understand one way conservative evangelicals might understand those issues.

Good news for the Good News?

Good news for the Good News?

Yarhouse works at Regent University in Virginia, where he directs the Institute for the Study of Sexual Identity. For evangelicals, Yarhouse argues, there are three common reactions to today’s discussions about gender dysphoria.

First, some Christians think of it as a question of “integrity.” God created us male and female, some think, and we need to respect that.

Or, Christians might think of gender dysphoria as a “disability.” Like depression or schizophrenia, gender dysphoria is a mental-health issue. It is not a moral question, Yarhouse argues, though the decisions people make as a result of their mental-health issues can certainly have moral consequences.

Finally, Yarhouse notes, many mainstream Americans see gender dysphoria through the lens of “diversity.” Seen this way, transgender persons should be celebrated for their bravery and moral courage.

In language that some conservative folks might find disconcerting, Yarhouse thinks there is value in all three of these approaches. Churches must continue to value ideas about gender integrity, he believes. Understanding maleness and femaleness must be part of any attempt to live Christian lives. But he thinks evangelicals should also approach transgender people with “empathy and compassion.” Not least, Yarhouse values the notion that transgender people should be welcomed and celebrated, just as every person who comes to every church should be welcomed and celebrated.

As he puts it,

When it comes to support, many evangelical communities may be tempted to respond to transgender persons by shouting “Integrity!” The integrity lens is important, but simply urging persons with gender dysphoria to act in accordance with their biological sex and ignore their extreme discomfort won’t constitute pastoral care or a meaningful cultural witness.

The disability lens may lead us to shout, “Compassion!” and the diversity lens may lead us to shout “Celebrate!” But both of these lenses suggest that the creational goodness of maleness and femaleness can be discarded—or that no meaning is to be found in the marks of our suffering.

Most centrally, the Christian community is a witness to the message of redemption. We are witnesses to redemption through Jesus’ presence in our lives. Redemption is not found by measuring how well a person’s gender identity aligns with their biological sex, but by drawing them to the person and work of Jesus Christ, and to the power of the Holy Spirit to transform us into his image.

Churches, Yarhouse argues, must rise above “culture wars about sex and gender that fall closely on the heels of the wars about sexual behavior and marriage.”

Now, I’m not an evangelical and I’m not a transgender person, so I’m probably getting this wrong. But as an outsider, I can’t help but feel underwhelmed by Yarhouse’s prescription. I can’t help but notice that many conservative evangelical communities are influenced at least as much by their conservative identity as by their evangelical one. For many thoughtful conservatives, the rush to embrace transgender people as part of a “new normal” seems pusillanimous. Even if they recognize the Christian weight of Yarhouse’s arguments, they still feel bound to defend traditional gender rules and norms.

And from the other side, if I were a transgender individual, I don’t think I’d feel fully welcomed into a church that still insisted on maintaining a respect for the “integrity” of male-female gender duality. That is, even in the best-case scenario, if a Yarhouse-ite church allowed me to become a member, but maintained a strong sense that I was suffering from a disability and that I was somehow going against the integrity of God’s gender plan, I don’t think I’d rush to join.

Am I off base? Do conservative Christian readers find Yarhouse’s ideas compelling? Do transgender folks?

Would You Buy Cookies from a Girl with a Penis?

It is difficult to ask that kind of question, because we don’t like to think about children and sexuality at the same time. It’s even more awkward, since we don’t seem quite sure what we mean when we say “boy” and “girl.” Recently the Girl Scouts announced their continuing policy to allow transgender girls to participate in scouting. Today in the Christian Post we see some explanation of why religious conservatives dislike it.

As SAGLRROILYBYGTH are well aware, ideas about gender are among the most contentious in today’s culture wars. We’ve recently seen in these pages a productive interchange across the culture-war trenches.

...can we talk?

…can we talk?

In general—and I’m painting with a broad brush here—conservatives tend to see gender as a God-given and immutable part of human identity. People are born male or female, just as God created them. On a more sophisticated level, conservative intellectuals might look askance at gender-bending ideas as merely the latest efflorescence of cultural degeneration. When Rome rotted, for example, sophisticated Romans scoffed at old ideas about divinity and sexuality. The moral thing to do, with this mindset, is to fight all attempts to blur the bright line between boys and girls.

On the other side, progressives—including your humble editor—tend to see gender as more fluid. People are born with a wide spectrum of biological parts. Babies are assigned one gender at birth, based usually on their dominant physical sex characteristics. That assigned gender does not always match a person’s true gender, or a person may not identify with any particular gender at all. In this mindset, the moral thing to do is to recognize and value the ways people discover and identify their own genders.

The Girl Scouts now officially agree with this position. As their “Chief Girl Expert” explained recently, they have decided to recognize girls as those young people who identify as girls, regardless of external biological characteristics and regardless of the gender they were assigned at birth. As she put it,

If a girl is recognized by her family, school and community as a girl and lives culturally as a girl, Girl Scouts is an organization that can serve her in a setting that is both emotionally and physically safe.  Inclusion of transgender girls is handled at a council level on a case by case basis, with the welfare and best interests of all members as a top priority.

What’s wrong with that? The socially conservative American Family Association started a petition to encourage the Girl Scouts to change their minds. As the AFA explained,

This means girls in the organization will be forced to recognize and accept transgenderism as a normal lifestyle. Boys in skirts, boys in make-up and boys in tents will become a part of the program. This change will put young innocent girls at risk.

Adults are willing to experiment on our kids – both the boys who are confused and the girls who will wonder why a boy in a dress is in the bathroom with them.

The Girl Scouts of America has lost its moral compass and needs your encouragement to rescind this new policy. Since 2003, bad policies like this have resulted in GSA’s enrollment dropping by over one million girls, almost 27% of its membership.

In this statement we can see what some conservatives object to in the Girl Scouts’ decision. First, the AFA says that this decision will normalize transgenderism. Fair enough, I think. But to folks like me, that seems like a good goal. To some conservatives, it does not. To the AFA, transgender girls are not brave people who have worked hard to wrestle with fundamental questions about their true selves. Rather, they are “boys in skirts. . . . boys who are confused.” For many conservatives, this notion that transgender girls are really boys seems enormously powerful.

Also, the AFA charges that these masquerading boys will be put in intimate and potentially sexual contact (“boys in tents”) with “real” girls. Just as we’ve seen elsewhere when the question of transgender youth comes up, there is worry among conservatives that the inherent aggressive sexuality of males will put “young innocent girls at risk.”

Moreover, these sinister changes are not merely accidental. According to the AFA, they are the calculated efforts of wrong-headed progressive adults. As I argue in my new book, this accusation against progressives’ proclivity to engage in dangerous experimentation on kids has a long history. In this conservative mindset, progressivism isn’t just wrong, it is dangerous to children.

Finally, in this AFA petition we see an appeal to a bedrock conservative notion. The AFA accuses the Girl Scouts of having lost their “moral compass.” Just as with our cultural disagreements over the notion of gender itself, conservatives and progressives tend to disagree over the idea of a moral compass. For many conservatives, we know—and have always known—the distinction between right and wrong. The rules have been laid out for millennia. When organizations change or challenge those rules, some conservatives think, they have willfully abandoned those God-given rules.

Progressives, for their part, tend to value the ability to adapt to changing and unique circumstances.  What is the morally correct thing to do?  In general, we should value all persons, regardless of their differences.  In this case, that means welcoming transgender girls into the Girl Scouts.  To do otherwise would be cruel and immorally rigid.

Predictably, it will be very difficult to communicate when we have such fundamental disagreements.  Predictably, progressives will accuse conservatives of hatred and bigotry. Conservatives will accuse progressives of encouraging sexual license among children. Both accusations are intensely hurtful. Who wants to be a bigot? Who wants to be a pimp?

Isn’t there any better way to have this discussion?