Barren Women and the Nashville Statement

nashvilleIntersex & Faith, Inc. recently completed a survey of more than 100 of the signatories of the Nashville Statement, asking for clarification of Article 6, especially the call for intersex people to, “embrace their biological sex insofar as it may be known.”

Historically, doctors have castrated us, surgically assigned us a sex, given us hormones, told us lies, kept secrets from us, and caused us to live in shame—all in the name of their binary vision of sex. So it was easy for some of us to conclude that Article 6 called on us to embrace the evil being done to us.

None of the signatories who responded agreed with that reading. None appeared to be in favor of childhood genital surgeries. In fact, Dr. Denny Burk, one of the architects of the Nashville Statement, opposes them.

Regarding the treatment of intersex cases, we received a variety of replies. Most either said they didn’t have enough experience with intersex, or that individual cases merited deeper consideration than a set of rules would allow.

The largest group, however, referred us to the writings of Dr. Denny Burk, who appears to reduce the diversity of biological sex to the presence or absence of a Y chromosome.

We included a short questionnaire with our survey. It’s available online here. The first question deals with Complete Androgen Insensitivity Syndrome:

“Your sixteen-year-old daughter Connie’s a godly young woman. She’s healthy but never got her period. A specialist says that she has Complete Androgen Insensitivity Syndrome. Although externally she’s a typical female, she has XY chromosomes, and testes in her abdomen rather than ovaries and uterus.”

Dr. Denny Burk, on his website (about halfway down the page in the comment section) addresses AIS:

“With AIS, there is an XY chromosomal make-up and the internal organs are still male. It is the external reproductive features that are malformed. This is a tragic, difficult condition, and those who experience it are in need of our compassion, love, and understanding. But that doesn’t preclude us from helping them see that they are essentially male in spite of ambiguities in external features.”

In his book, What is the Meaning of Sex?, on page 81, Dr. Burk appears to suggest that anyone born with a vagina but with XY chromosomes should be considered male.

“Try to determine as soon as possible the chromosomal makeup of the child. If there is a Y chromosome present, that would strongly militate against raising the child as a female, regardless of the apperance of the genitals or other secondary sex characteristics.”

This is certainly different than the commonly-accepted Biblical view or the historical view of the Church regarding how to determine a person’s sex. The Bible would consider a woman with CAIS to be female.

Barren women are usually infertile for biological reasons. Often, that is an intersex condition such as Complete Androgen Insensitivity Syndrome. It is only recently that the technology became available to determine karyotype (e.g. XX or XY).

A woman with Swyer Syndrome would have a functional vagina and uterus, but no gonads (or penis). Using IVF and a donor egg, some have carried a baby to term. Yet it appears that Dr. Burk–and some of the signatories of the Nashville Statement–would still consider her male because she has a Y chromosome. Again, the Bible would consider her female–a barren woman.

With the continuing debate over the ethics of transgender treatment, I’m astounded that any conservative Christians would take the position that someone born with a vagina and no penis is male, regardless of their genetics.

If you’re a Christian, and your child is intersex, please contact Intersex & Faith.

liannesimon at yahoo dot com

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.