We are a fractured people, the current state of sexuality and gender ideology illustrates this fracturous state. As Christians we have insight on why this is so, that the ‘world’ or secular perspectives do not have access to (or at least they reject their access to it). There is a confusion about what it means to be male and female; the confusion, I submit, comes from a deeply grounded interruption between the ground of being and what it means to be a gendered human coram Deo (‘before God’). This confusion is given all types of expression, whether of the heterosexual, homosexual, or transsexual form (among other expressions). As is the case for all of reality there is a theological reason that provides explanatory power for our current state; power that has the capacity to break into the confusion and bring clarity. Thomas Torrance describes the source of this sexual confusion this way:
We begin by going right back to Genesis to examine its theological account of the divine purpose of creation and redemption. God made man, male and female, and placed man in a perfect environment. As man and woman they are made to have fellowship with God, and in themselves they are essentially social beings, in harmony with God, and in harmony with their environment. It is as male and female, in the unity of man, that they are made in communion with God, and as male and female, one man, they reflect the glory of God. Man is in the image of God.
Then we discover that the bond of fellowship between God and man is broken by rebellion and sin. It belongs to the nature of sin to divide, to create disorder, to disrupt, to destroy fellowship. What are the consequences of sin? Not only is the bond of communion between God and man broken, issuing in man’s guilty fear of God, but the bond between man and woman is impaired: guilt and shame come in between them, and even the symbol of wearing clothes is interpreted in terms of the hiddenness of man from woman and of woman from man. The man-woman relationship is involved in the broken relation with God. With the bond between them broken, man and woman are individualised, and each is turned in upon himself or herself. But even the unity of man as male, and the unity of woman as female, within the individual heart is disrupted, in the knowledge of good and evil. Each knows that he or she is no longer what he or she ought to be.
Thus the rupture in the relation between God and man, and man and woman, entails a rupture within each between what a person is and the person ought to be. Once the constitutive bond between God and man is broken, every other relation suffers irreparable damage. And so we find the relation between man and the environment broken. Adam and Eve are thrust out of the garden of Eden, and the way back to utopia is barred by divine judgement. Moreover, man now exists in a state of tension with nature. Man must earn his living by the sweat of his brow among thorns and thistles, and woman has pain in childbirth. Mankind is out of gear with nature, and anxiety characterises their life. But the consequences of broken fellowship with God extend deep into human life and keep spreading. The first brothers fall out with each other, and one slays the other. And so the story of the theological narrative goes on. It is a double story. On one side it is the story of the atomisation of mankind, for the internal rupture results in individualisation and conflict. On the other it is the story of human attempts at re-socialisation, great attempts to mend the broken relations, to heal the internal rupture, to bind divided humanity together again, as at Babel. But all the attempts to heal man partake of our fallen nature and cannot but give new orientation in sin to the broken relationship with God, so that all attempts break themselves on the divine judgement and result in further disintegration. Mankind is unable to re-socialise itself, unable to heal its internal rupture for that which really makes man man is the bond between man and God.
Human sexuality, as TF Torrance rightly understands, is part and parcel with what it means to be created in the imago Dei (‘image of God’). Once that relationship was marred and thrown into disrepute in Adam’s and Eve’s choice to choose their way instead of God’s the fallout of that has become irreversible (lest God become human in Christ).
Realistically what this means is that the gender dysphoria we are seeing unfold in the 21st century is only going to get worse, it will never get better. Yes, there will be individual people who are currently arrested by the current state of gender and sexuality dysfunction, who will experience reversal of all of this in their lives personally as they come to Christ. But the ‘secular’ the profane world we inhabit in this in-between time will only continue its downward spiral into the chaos created by the rupture introduced between the bond of God and humanity in the fall. Yes, there’s hope, and as Christians we are supposed to be spreading that hope as we bear witness to the great reversal of Christ in our own lives; as we bear witness to the eschatological reality of Christ come and coming again.
Let me also submit that the current acquiescence of some Christians to gender dysphoria and the confusion surrounding human sexuality does no one any good. God in Christ has come to re-create indeed, but according to a taxis or order that he has decided to be coordinate with his purposes not ours. So, I think, part of what it means to point people to Christ is to point them to the new creation; a creation that is corollary with the original creation but far surpasses it in its telos in and for Christ. It’s a new-creation and kingdom wherein all its component parts work within the perfectly calibrated and egalitarian way God has always intended. There’s no false binary between the sexes in this new-creation but a new way for twoness to be oriented by the threeness and oneness God.
 Thomas F. Torrance, Incarnation: The Person and Life of Christ (Downers Grove, Illinois: IVP Academic, 2008), 38-9.
 See Sarah Coakely, God, Sexuality, and the Self: An Essay ‘On the Trinity’ (Cambridge, Cambridge UK: Cambridge University Press, 2013).