"State of Mind" versus "Concrete Set of Facts": The Contrasting of Transgender and Intersex in Church Documents on Sexuality

Cornwall, Susannah

doi:10.1558/tse.v15i1.7

Cited by 42 publications

(11 citation statements)

References 9 publications

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“…Given the evolving discussions surrounding gender in the United States, there has been an effort within evangelical Christianity to self-examine its theology in regard to sex and gender ambiguity, and statements have recently been issued by certain evangelical denominations regarding their view on transsexuality (Cornwall, 2009). To date, the Evangelical Alliance Policy Commission ([EAPC], 2000) and the Southern Baptist Convention (SBC; Burk & Walker, 2014) have issued statements on their views on transsexuality or transgender.…”

mentioning

confidence: 99%

“…Specifically, the statement issued by the EAPC takes an essentialist view of sex, holding to the view that biological sex is fundamental to being human, with each person inevitably being either male or female (EAPC, 2000). Furthermore, the document dismisses the psychological state of transsexuality as having any actuality, endorsing the stance that the mind, not the body, must always be altered in these cases (Cornwall, 2009). Similarly, a resolution passed by the SBC on the issue of transgender affirms a binary view of humanity and claims that “gender identity is determined by biological sex and not by one’s self-perception,” consequently denouncing any effort to alter one’s bodily identity in an attempt to refashion it to conform to one’s perceived gender identity (Burk & Walker, 2014, para.…”

mentioning

confidence: 99%

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A comparison between self-identified evangelical Christians’ and nonreligious persons’ attitudes toward transgender persons.

Kanamori¹,

Pegors²,

Hulgus³

et al. 2017

Psychology of Sexual Orientation and Gender Diversity

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The present study provides the 1st descriptive survey study to date that reports attitudes and beliefs toward transgender persons with a sample of the U.S. evangelical Christian population. Data were collected from 483 participants (nonreligious n ϭ 253, evangelical Christian n ϭ 230) recruited through Amazon Mechanical Turk. The study employed the Transgender Attitudes and Beliefs Scale-a psychometrically sound and culturally sensitive, 3-factor (interpersonal comfort, sex/gender beliefs, and human value) 29-item scale-to assess attitudes and beliefs toward transgender. Data were analyzed using two-way analyses of variance, item analyses, independent samples t tests, and Pearson's correlations. Findings indicated that evangelical Christians showed significantly lower attitude scores and a more dichotomous or fixed view of gender compared to their nonreligious counterparts. At the same time, evangelical Christians displayed greater variability in their attitudes toward transgender persons and had high ratings on the human value factor overall (measuring the extent to which a person affirms transgender persons' intrinsic value as a person), which was, in turn, less correlated with the other factors-interpersonal comfort and sex/gender beliefs-than for their secular reference group. On questions pertaining to civil rights, evangelical Christians, on average, gave significantly lower ratings than did nonreligious persons, though the effect size was small on the issue of access to housing.

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mentioning

confidence: 99%

mentioning

confidence: 99%

A comparison between self-identified evangelical Christians’ and nonreligious persons’ attitudes toward transgender persons.

Kanamori¹,

Pegors²,

Hulgus³

et al. 2017

Psychology of Sexual Orientation and Gender Diversity

View full text Add to dashboard Cite

show abstract

“…5 It considers transgender people to be their biological sex, constituting a 'qualified acceptance' response. 6 Protestant denominations have a broader range of views on the matter and support LGBTQI people with movements like ordaining the 'first openly gay' minister in 1972. 7 The teachings of the prophet Muhammed through the Qur'an are interpreted as prohibition of any sexual acts between same-sex members of Islamic faith.…”

Section: Religious Views On Alternate Sexualitymentioning

confidence: 99%

Religion, Psychiatry, and Alternate Sexuality

Darmansjah

Kalra

Ventriglio

2019

East Asian Arch Psychiatry

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Religious institutions tend to display a conservative view towards individuals with alternate sexuality or identity. For managing patients with alternate sexuality, it is imperative that clinicians understand and take into account religious views and its effects on a person's mental health. We review the literature on religion, alternate sexuality, and psychiatry to ascertain their interaction and impact on the mental health of individuals with alternate sexuality or identity. Differing but overlapping perspectives on alternate sexuality persist across world religions. Individuals with conflict between religious and sexual identities are prone to have adverse mental health outcomes; adequate social supports result in more positive mental health outcomes. Education on lesbian, gay, bisexual, transgender, queer, and intersex-related topics in mental health professionals leads to better recognition of the issue and provision of respectful, effective mental health care within the context of socio-religious identity and background.

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“…recent years have also seen the proliferation of exciting theological attempts to de-stigmatise trans lives, bodies and identities (e.g. althaus-reid and Isherwood 2009, Cornwall 2009, Mollenkott 2007, Mollenkott and Sheridan 2003, Sheridan 2001, Tanis 2003, deploying similar strategies of scriptural reinterpretation and re-contextualisation (e.g. Genesis 1:26-28, deuteronomy 22:5, Deuteronomy 23:1, I Corinthians 11:14-15).…”

Section: Defensive Apologeticsmentioning

confidence: 99%

“…toft 2009a, b, see also Browne and Lim 2008, and Chapter 2). In the same vein, trans Christians are often seen as tampering with the divine created order (specifically in the case of those who undergo physical gender reassignment) and have to battle with their status as 'gender outlaws' and monogenderism, which profoundly informs the ways that they live their spirituality (see Cornwall 2009, Mollenkott 2007, Tanis 2003, Yip and Keenan 2009. Our research also pointed to issues of exclusion for trans 3 indeed research that fails to recognise labels that enable differentiation between l, G, B, t, Q and/or i can unintentionally reproduce accounts that focus on gay men, as lesbian authors have long noted in relation to the term 'gay and lesbian'.…”

Section: Queer and Lgbtqimentioning

confidence: 99%

Queer Spiritual Spaces

Browne¹,

Munt²,

Yip³

2016

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This volume defines a compelling new agenda for queer scholarship, moving into the much neglected area of spiritual and religious experience. Its emphasis on crossing cultural borders, on addressing both mainstream religious institutions and seemingly marginal spiritual movements, and its insistence on establishing empirical foundations for future studies, all signal a meaningful shift in the field.ellen lewin, university of iowa, uSaA multivocal, multi-centred exploration of queer spirituality and place. Queer Spiritual Spaces makes a significant contribution to the field through its investigation of queer spiritualities outside of mainstream religions: Quakers, Muslims, Buddhists, feminist spiritualities, New Age communities, and even virtual spiritual realities all play a role in this important book. A must-read for students of contemporary religions, sexualities, and

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"State of Mind" versus "Concrete Set of Facts": The Contrasting of Transgender and Intersex in Church Documents on Sexuality

Cited by 42 publications

References 9 publications

A comparison between self-identified evangelical Christians’ and nonreligious persons’ attitudes toward transgender persons.

A comparison between self-identified evangelical Christians’ and nonreligious persons’ attitudes toward transgender persons.

Religion, Psychiatry, and Alternate Sexuality

Queer Spiritual Spaces

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