A Westminster Divine on Intersex

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The Westminster Assembly gathered in 1643 to restructure the Church of England.

Among those who met in the Jerusalem Chamber at Westminster was John Wallis, a mathematician and theologian who acted as secretary.

 

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In addition to writing books on mathematics, logic, and grammar, he published several letters in defense of the doctrine of the trinity.

In one of those, An Explication and Vindication of the Athanasian Creed, while talking about the virgin birth, he goes off on a tangent for a moment and discusses intersex.

“I was about to say, (and it is not much amiss if I do) it is not much more than what (pretty often) happens amongst men, when God gives both Sexes to the same person, (such there are, and have been; and I think there is one yet living, who was first as a Woman married to a Man, and is since as a Man married to a Woman;) and what hinders then, but that God, if he please, may mingle the Effects of both these Sexes in the same Body?”

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Many thanks to Miranda Threlfall-Holmes for posting the quote. Here.
She points out that “He doesn’t mention them to condemn them, but merely to underline a rhetorical point. There is not a hint of a suggestion that this is a problem – unusual, yes, but within the normal range of unusual events. Intersex, he says, happens ‘pretty often’, and is God-given.”

#intersex #gender #Christian

Hating Transgender Kids

loveWhy some Christians insist on harsh rhetoric, fear mongering, and hopeless political battles is beyond me. If you hate transgender kids so much, then share the Gospel with them. It’s the only weapon you have capable of victory.

Where will your justification for hatred be when medicine can change chromosomes? Instead of looking to pop science, why not consider what Scripture has to say about the issue?

In Acts 8:26 is recorded the baptism of the Ethiopian eunuch.

And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, Was returning, and sitting in his chariot read Esaias the prophet.

Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:

In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.”

No harsh rhetoric there. No Pharisaical man-made rules. No chromosomes. Philip didn’t require anything extra before baptism.

Have you considered that Philip didn’t heal the eunuch? And yet, earlier in chapter 8, it says that

Acts 8:6,7: “And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.”

Perhaps the eunuch’s sexual difference was something that didn’t need healing? At the very least, we have God’s  promise that remaining a eunuch was for his good. (Romans 8:28)

Matthew 19:12 says “For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.”

Jesus doesn’t condemn any of these people, but what the Bible does make clear is that eunuchs were not the same as males. Sexual status can be something other than male or female, and it can change.

I’m not saying that transgender kids are eunuchs. What I’m trying to point out is how the Gospel treats someone who is sexually different than your standard male or female, boy or girl. And that the Bible acknowledges that at least some sexual variations away from typical male or female are “from their mother’s womb.”

If you think that gender is entirely learned, I’d love to hear your Biblical argument for it. Might I suggest that such a view stems rather from feminism or our culture’s distorted view of the theories of Dr. John Money?

For years physicians used surgery and hormones to turn intersex babies into girls on the theory that, with the proper reinforcement from parents, the child would develop a feminine gender identity. Here’s a case typical of the sorts of failures that occurred.

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As an experiment, they even tried to raise a boy as a girl. As an infant David Reimer had lost his penis in a circumcision accident. Dr. John Money (pictured below) recommended castration and raising the child as a girl. If gender was learned, then David should be happy as Brenda.  Here’s one telling of the sad story:

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Isaiah 56:1-8 says

“Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.

Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.

Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.

For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant;

Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.

Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant;

Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.”

Let me repeat part of that quote, in case you missed it.

“For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant;

Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.”

God has promised “a name better than of sons and daughters” for covenant-keeping eunuchs. He could have said as good as or the same as, but He didn’t. Even in blessing, God makes a distinction between eunuch(intersex, castrata, trans?) and male or female.

God has promised to bring in some of the people you hate the most. Share the Gospel with them and let the Holy Spirit and God’s Grace take care of whatever needs to be done in their lives.

You disagree? That’s great! Rather than slamming me, why not show me from Scripture where I’m wrong? I’m open to reproof and correction. I’d love to hear from you.

When Male And Female Isn’t Enough

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Megan DeFranza’s PhD Thesis, Intersex and Imago: Sex, Gender, and Sexuality in Postmodern Theological Anthropology, dealt with some aspects of how the Christian Church has viewed intersex.

The Wild Goose Festival advertises itself as

“We are called to embody a different kind of religious expression than has often dominated our institutions and culture.  We believe that the best criticism of the bad is the practice of the better; so we refuse to merely denounce the shadow of the tradition and abandon it. Instead, we humbly seek to both tear down and build up, walking a path that embodies love of God, neighbor, and self.”

Megan will be speaking on “When Male And Female Isn’t Enough,” and she was gracious enough to invite me along to talk about my experience as a Christian with an intersex condition.

If you’re in the area, drop by and say hello!

LS

 

Guest: Susannah Cornwall

 

My name is Susannah Cornwall, and I’m currently a postdoctoral research fellow at the Lincoln Theological Institute, University of Manchester in the UK. I’m conducting a research project called Intersex, Identity and Disability: Issues for Public Policy, Healthcare and the Church, which will run until 2014. Thanks to Lianne for giving me the opportunity to write a guest post about the project here on her blog!

During the time I was researching my PhD at the University of Exeter, on the theological and ethical implications of intersex, I came across stories from people who had been treated very badly by their Christian communities.  I became saddened as I learned about the experiences of a Southern Baptist pastor who had lost his pastorate – and many of his friends – because fellow-pastors had been so suspicious about his intersex identity and ministry to other intersex people. I became, in turn, dismayed, furious and incredulous as I heard of the experiences of Sally Gross, from South Africa, formerly a Roman Catholic priest, whose priestly vows were annulled and who was no longer allowed to receive communion when she transitioned from living as a man to living as a woman (despite having no surgery to alter her intersex anatomy). Sally Gross was told by Christians that, not being fully male or female, she was also not fully human and that her baptism was therefore only as valid as the baptism of a dog, cat, or tin of tuna would have been.

Although I had talked to intersex people about intersex and their Christian identity during the period of my PhD research, these conversations were “off the record” and I didn’t conduct formal interviews.  However, I became more and more persuaded that intersex is not a minor or side issue for Christian theology, but one which has implications for some central Christian beliefs about the natures of God and humanity. It also seemed to me more and more odd that no published work on intersex and faith identity—with a specific focus on Christianity as my area of special interest and expertise—seemed to exist. The British denominations’ documents on personhood, sex, gender and sexuality make little to no mention of intersex, and I started to wonder whether this would ever change if church policy makers were not made more aware of the existence of intersex and of the experiences of intersex people.

In my current project, I’m therefore keen to find out whether the negative responses to individuals such as Sally Gross from other Christians are an unfortunate anomaly, or whether it’s commonplace for intersex Christians to feel excluded or shut out in this way by communities of faith. Do intersex Christians tend to find it difficult, for example, to belong to churches which teach strong and unwavering norms of sex and gender? Are there Christians in Britain who’ve shared details of their intersex conditions with Christian friends or their church communities and been rejected or ostracized as a result? Or do intersex people, in fact, tend to find that religious communities are places of support and welcome rather than of exclusion? In what ways, if any, do intersex people feel that church congregations, and the official teachings of the Christian denominations, might do more to celebrate and endorse the full personhood of intersex people?

This research has finally become possible through my appointment as postdoctoral research fellowship with the Lincoln Theological Institute in the Department of Religions and Theology at the University of Manchester. As principal investigator of my own three-year project, I’m undertaking research under the broad title Intersex, Identity and Disability: Issues for Public Policy, Healthcare and the Church. As well as giving space for intersex Christians in Britain to share their own experiences of what it means to navigate intersex identity and Christian faith identity, I hope the project will also come to inform church policy on sex and gender. I’m currently also learning more about how best healthcare chaplains and those working in pastoral care can minister to intersex people and parents of children born with intersex conditions.

I’m still recruiting research participants, so if you or anyone you knows lives in Britain and identifies as intersex and Christian (whether or not you currently attend a church), please do get in touch. More information and regular updates about the project can be found here.

Susannah Cornwall’s book, Sex and Uncertainty in the Body of Christ: Intersex Conditions and Christian Theology, was published by Equinox in 2010 and is available to buy online at Amazon or Equinox.

 

Megan DeFranza: Intersex and Imago

Megan DeFranza was recently awarded a PhD from Marquette. Her thesis, Intersex and Imago: Sex, Gender, and Sexuality in Postmodern Theological Anthropology, dealt with some aspects of how the Christian Church has viewed intersex. Megan, can you tell us a little about yourself?

First, thanks so much for the invitation!

My name is Megan, with a long ē—my parents wanted to make introductions a little more complicated for me. I am a Christian, a wife, a mother of two young daughters, a theologian, a college professor, a friend, and a person passionate about God and about bringing the love of God to all people.

What was your thesis topic?

My dissertation examined the ways in which theologians have interpreted the creation of Adam and Eve (paradigmatic male and female) in the image of God (imago Dei). I argue that Adam and Eve are only the beginning of the story. Others come as a result of their union—other men, other women, as well as those harder to classify, naturally born eunuchs, barren women, androgynes, hermaphrodites—whom we now call intersex or persons with Disorders of Sex Development (DSDs). All of these are also made in the image and likeness of God so theologians need to reconfigure the ways we talk about the imago Dei and sex/gender difference.

How did you become interested in intersex?

I first became interested in questions of sex and gender in college. I had grown up in conservative churches where women were never invited to pass the offering plate, much less speak behind the pulpit. I was passionate about serving God but felt like I was receiving mixed messages from churches and my Christian college. One of my professors encouraged me to get my degree and come back and serve as the first female faculty person in the Bible and Theology Department while another warned that I’d be sinning (violating God’s teaching in I Timothy 2:12) if I did just that. Thus began years of researching many different Christian perspectives on the significance of sex difference for Christian life and theology. Those questions carried me to Gordon-Conwell Seminary and then to Marquette University for doctoral studies.

I first read about intersex during my doctoral studies and became interested in learning more in the hopes that intersex would help me understand where bodily difference was distinct from theological visions of gender (how Christians have said men and women should act, think, feel, etc.). I never seemed to fit into these stereotypes so I hoped intersex would help me sort through some of the ways I saw sex and gender being handled in the Church.

Honestly, looking back I realize that I began my research on intersex selfishly. I was trying to answer questions from my own experience of living as a non-intersexed woman in conservative Christian churches. But during the course of my research I underwent a sort of conversion. I realized that intersex persons have a number of their own concerns—like questions about medical intervention and legal recognition in society. I became intent on raising awareness about intersex, particularly in conservative Churches—like the Evangelical churches I grew up in, the Roman Catholic tradition (where I was doing doctoral studies) and the conservative Anglican denomination in which I now worship. These churches are so embroiled in other debates over sexual ethics that they have often ignored or suppressed information about intersex for fear that it might undermine their understanding of Christian marriage. I wanted to quell these fears so that conservative Christians are no longer ignorant or afraid of intersex, so that intersex persons don’t have to hide in churches, and so that both parties can begin to work together for better care and understanding.

Would you summarize your conclusions for us?

I found that intersex persons have been a part of God’s people since Ancient Israel. The prophet Isaiah speaks about eunuchs (Is. 56:1-7), St. Augustine says hermaphrodites are rare but known in every society (City of God, 16.8), and, most importantly, Jesus speaks about three types of eunuchs in Matthew 19:12, naturally born eunuchs (the natural fit for intersex men with Klinefelter’s Syndrome), those made to be eunuchs by others (castrated males), and those who make themselves eunuchs for the sake of the kingdom (long considered the beginning of the monastic movement or religious celibacy). Jesus does not shame eunuchs as did the Greeks, Romans, and Jews of his day; rather, he brings them in from the outside and raises them up to become icons of radical discipleship. This is classic Jesus—love and concern for those often marginalized by the world!

I argue that Christians today need to follow the example of Jesus, by recognizing, welcoming, and loving those who continue to be left outside or shamed into hiding. I also go on to wrestle with the implications of these ideas for theological anthropology.

What are you working on now?

Right now I’m doing laundry and getting ready to get back to my kids… But if you mean what academic work I’m doing, right now I am working to secure a publisher for the dissertation so that I can work together with others to raise awareness and education about intersex—particularly among conservative Christians.

I would like to begin work on a handbook for hospital chaplains who are likely to be the first clergy contact with families as they begin to wrestle through the many medical decisions raised by the birth of an intersex child.

Where do you hope to be in the future?

In the future, I would like to find a faculty position at a Christian university or seminary where I can continue to learn, educate, and write on intersex and other matters of sex, gender, sexuality and Christian theology.

Thanks for sharing with us! I wish you well. Is it as difficult to get a thesis published as it is a novel?

No idea! I’ve only published articles up to this point. Maybe we both need an agent!

Thanks again for having me. I’d love to hear from you and your readers as we all think about how we can promote better understanding and acceptance.

All the best!