TheKenosisof Unambiguous Sex in the Body of Christ: Intersex, Theology and Existing ‘for the Other’

Abstract

Intersex conditions might be more usefully explored in light of theologies from impairment rather than those from sexuality. The areas of concurrence between intersex conditions and disability feed into theologies which fully respect and take into account such bodily states. Hegemonies of `goodness' and `normality' which lead to the marginalization of intersexed and impaired bodies are grounded in theological beliefs which fail adequately to `queer' oppressive socio-cultural discourses. The disability theology of John M. Hull is used to argue that the `ideologies of dominance' which assume the `sighted world' to be the only `real world' are also evident in assumptions that the binary-sexed world is the only real world; and that it is appropriate for theologians to query and subvert such assumptions. Kenotic behaviour in the realm of gender identity might involve the ceding of sexed signification by those who are not intersexed, rather than the assimilation or unchosen `correction' of those who are.

An Ecclesiology of a Queer Kenosis? Risk and Ambivalence at Our Lady, Trondheim, in Light of the Queer Theology on Kenosis of Marcella Althaus-Reid

“…5. Hampson, 1992Radford-Reuther, 1993;1992, 2002Franscati-Lochhead, 1998;Althaus-Reid 2003;Groenhout, 2006;Steward, 2012;Cornwall, 2008;Hofheinz 2015; For kenotic theology on experience of marginality in general, see Gergersen, 2003;Papanikolaou, 2003;Purves, 2013;Stålsett, 2015. To Gudrun, the moments when Our Lady becomes the site of these different forms of justice are sacred moments. Once, when the leading bishop (preses) of the Church of Norway (who is based in Trondheim) celebrated a midday prayer in Our Lady, a drunk and noisy man participated throughout the liturgy: The midday prayer was not only for priests and posh people, but there was space for him as well.…”

“… 5. Hampson, 1992; Radford-Reuther, 1993; Coakley; 1992, 2002, 2006; Franscati-Lochhead, 1998; Althaus-Reid 2003; Groenhout, 2006; Steward, 2012; Cornwall, 2008; Hofheinz 2015; For kenotic theology on experience of marginality in general, see Chau, 2012; Gergersen, 2003; Papanikolaou, 2003; Purves, 2013; Stålsett, 2015. …”