Firstly, there are different Lutheran bodies and not all Lutheran bodies are in fellowship together. For example the ELCA and LCMS are two of the largest Lutheran bodies in the United States, but they are not in fellowship together. In large part because of differences on topics such as these. The ELCA is frequently considered more "liberal" while the LCMS is considered more "conservative". So, in that sense, it's actually not true that "the Lutheran Church" is doing X, Y, or Z. And even, for example, within the ELCA itself if you look at some of the upper leadership you may find opinions on X, Y, and Z that are not necessarily shared by the local congregations and pastors. Lutheran bodies, at least in North America, don't tend to be top-down in structure, but more bottom-up. So if you are uncomfortable with some things that happen in the ELCA, that doesn't mean the LCMS or WELS or the AALC or other Lutheran bodies are doing those.
Secondly, I think those topics require a much greater level of pastoral concern than merely saying "people with gender disphoria are anti-God" allows. It's a highly loaded way of talking that doesn't really meet the reality of the sinful human condition with Law and Gospel that it requires. We are to meet the human condition in a Christ-centered way, in a way that is faithful to God's word, in a way that addresses the full tragedy of sin with the hard truth of the Law and also the sweet gentleness of the Gospel in which there is real, true, full, and actual forgiveness of all our sins. So that means that even in a "liberal" Lutheran body you aren't necessarily going to find it to be as "liberal" as some other supposedly "liberal" denominations; and even in a "conservative" Lutheran body you aren't necessarily going to find it to be as "conservative" as some other supposedly "conservative" denominations. Because while Lutherans have our differences, and they are big enough that they have caused breaks in our fellowship to occur, the call to a faithful confession of Jesus Christ, His Gospel, and to a proper understanding of Law and Gospel often means that extreme attitudes, in any direction, tends to be mitigated by the truth of God's word. That doesn't mean you won't find congregations where weird things happen, or the occasional outlier. Those exist, but they are very far and few in-between; most Lutheran congregations, regardless of what body they are a part of, look and sound--well--Lutheran.
But to really answer your question: Christians are sinners. Having the Holy Spirit doesn't mean we suddenly have everything figured out, that we live pure lives without sin--not at all. We are simul iustus et peccator, saint-and-sinner. The new man, alive by the Spirit, created anew in Christ coexists with the old man, the flesh. It's what we read about in Romans chapter 7 where Paul speaks of the good he wants to do but doesn't do, and the evil he doesn't want to do he still does. He speaks as though there is a law of sin in his very bodily members, as though sin is buried right in his skin and bones; and yet with his mind he wants to be obedient to God he still does things contrary to the law of God. That's the reality. And that is why we continually preach Law (what God commands, which we don't do, because we are sinners, and thus must repent and confess our sins) and Gospel (the free and unmerited grace of God in Jesus Christ which gives us faith, and absolves us of all our sins, and there is the total and full forgiveness of all our sins on Christ's account). Law and Gospel, never confusing the two, never preaching the Gospel by mingling it with a little Law, or the Law mingled with a little Gospel; but the Law as the Law and the Gospel as the Gospel. The Law which says "do this, and yet it is never done" and the Gospel which says "trust this, for it is already done" (to quote Luther in his Heidelberg Disputation of 1518).
If you are trying to look at the works of sinners to find righteousness you're never going to find it. Because sinners have no righteousness to present. And that includes us Christians. That is why works can never save, works can never justify. The only righteousness we have before God is the righteousness of Christ which is God's gift received by faith alone. That is why the baptized, having put on Christ (Galatians 3:27) stand righteous before God on Christ's account. This doesn't mean good works don't matter, of course they matter, Paul says that we were created for good works (Ephesians 2:10), but these good works don't make us righteous before God and do not and cannot aid us in our life in and with and before God. The purpose of good works is obedience to God borne out of faith for the good of our neighbor--your neighbor is hungry, feed him, your neighbor is thirsty, give her drink, your neighbor is naked, without shelter, sick, a stranger; clothe them, house them, provide medical care for them, welcome them.
I am really only scratching the surface of Lutheran theology on these things. Lutheran theology is frequently very simple, but immensely deep. It's simple, because we are really just confessing the plain word of God; but that is also why it gets quite deep; because we are confessing the word of God.
-CryptoLutheran
