transgender
There is not much that Rebecca Jane Morgan appreciates about Pat Robertson, the right-wing evangelical pastor and political figure who died in June. But one moment from his life sticks out in her mind. In 2013, Robertson was asked on-air about gender affirmation surgeries (referred to as a “sex-change” surgery). The usually hardline conservative offered a nuanced answer. “I don’t think there’s any sin associated with that,” Robertson said. “I don’t condemn somebody for [pursuing gender affirmation surgeries].”
Transgender people can be godparents at Roman Catholic baptisms, witnesses at religious weddings, and receive baptism themselves, the Vatican’s doctrinal office said on Wednesday, responding to questions from a bishop.
My trans nonbinary identity means freedom to step outside of the gender binary. My gender does not define me first; rather, I am first a human and a beloved child of God. This trans nonbinary identity and my Christian faith have always been intrinsically linked; my experience of queer joy is not separate from the joy I have in my salvation. I think of this joy through a trinitarian lens: At its core, my queer joy is the joy of knowing the Father has created my unique identity and calls it very good, that Christ “queers” or subverts the norms of this world, and that the Holy Spirit is continually forming me to love this world as my full self.
I know some Christians do not fully share my theological convictions about gender and sexuality, but on issues of human dignity and civil rights, the church should be firmly united: Transgender and nonbinary siblings are God’s children made in God’s very image and likeness. Prohibiting lifesaving medical care, tolerating discrimination, or denying someone the ability to use their name is wrong; you cannot deny people those rights because you disagree with their beliefs about gender or sexuality. Christians should be standing in the breach in defense of the full humanity, dignity, and rights of their trans siblings.
Nearly 30 groups of Catholic nuns, totaling more than 6,000 people across 18 states, signed onto a statement celebrating Trans Day of Visibility and calling people to resist anti-transgender legislation in their states.
In my last years of college before I started seminary, I was in the wilderness. I had to finally grapple with feelings I’d been trying to avoid for years: that I was attracted to women, and that something about the gender I’d been assigned wasn’t right.
“GIRLS JUST SIT AROUND and talk about being friends, but the boys go on daring adventures!” Arkansas first-grader Evan’s less-than-feminist argument for joining the Boy Scouts became the title of his mother’s book. Rachel A. Cornwell wrote Daring Adventures: Helping Gender-Diverse Kids and Their Families Thrive for kids exploring gender identity in unsupportive communities and for families seeking to support them. A United Methodist pastor, Cornwell emphasizes that full acceptance of transgender and gender-diverse people is entirely compatible with a life of faith.
At a time when Christians are championing anti-trans legislation, it is critical that cisgender, heterosexual Christian leaders publicly affirm trans and gender-diverse people. With the high rate of suicide among trans youth who experience rejection from family or community, books like Cornwell’s save lives.
For Daring Adventures, Cornwell draws from her own family’s experience with Evan’s gender transition and shares insights from interviews with nearly 20 other families of transgender and gender-diverse children. I was particularly touched by the high schoolers who started an online group for younger kids: They talked about favorite animals, transgender celebrities, and drew pictures of their future selves.
ACCORDING TO AN Orthodox miracle story, St. Nicholas — the fourth century archbishop who inspired the figure of Santa Claus — quieted a raging sea. When sailors were caught in a storm on the Mediterranean, they called out for help. Nicholas appeared, walking on the waves before them. He blessed the ship, and the storm calmed. This is why he became the patron saint of sailors. It’s also why Mary Marza, a queer Orthodox artist in her mid-20s who is based in Los Angeles, illustrated St. Nicholas as a “waterbender.” Waterbenders, from the animated series Avatar: The Last Airbender, can control water and its movements. This is one of many works featured on her Instagram art account, Art of Marza.
“I liked the concept of blending saints with the elements or just blending the saints with things from my favorite stories and pop culture,” Marza wrote in an Instagram caption about this portrayal of St. Nicholas.
Marza (who asked to use her art account name instead of her real last name for this article) creates digital art and stickers that blend Orthodox iconography and prayer with street art and anime. The grungy, graffiti-and-animation-inspired aesthetic of her art and its confluence with iconography is part of her longing to “[see] God in places where people assume we can’t find Him,” she wrote on Instagram.
So when I read about people like Katie, one of many affirming parents who are leaving Texas because of the threat of having their transgender child taken from them, I think of the way the women at the tomb fled in fear. And when I hear Maddie, a trans girl in North Carolina, say, “If I didn’t have my hormones or my [puberty] blocker, I’d be very unhappy, and I wouldn’t want to leave the house sometimes,” I think of the disciples with the door locked on Easter evening.
March 31 marks the annual International Transgender Day of Visibility. I will confess that I only recently became aware of this day, which is “dedicated to celebrating the accomplishments of transgender and gender nonconforming people while raising awareness of the work that still needs to be done to achieve trans justice,” as GLSEN, an organization that advocates for LGTBQ issues in K-12 education, puts it.
The Supreme Court on Monday declined to hear a bid by a Catholic hospital in California to avoid a lawsuit over its refusal to let its facilities be used to perform a hysterectomy on a transgender patient who sought the procedure as a part of gender transition from female to male.
The justices turned away an appeal by Mercy San Juan Medical Center, a Sacramento-area hospital owned by Dignity Health, and let stand a lower court ruling that revived Evan Minton’s lawsuit accusing it of intentionally discriminating against him in violation of California law because he is transgender.
The justices on Monday also bolstered a Roman Catholic-led challenge to a New York state requirement that health insurance policies provided by employers cover abortion services. The justices told a lower court to reconsider its decision to throw out a bid by the Roman Catholic Diocese of Albany and other plaintiffs to widen an existing religious exemption to a 2017 state regulation that requires health insurance policies to cover “medically necessary” abortions.
TRANSGENDER PEOPLE HAVE become a flash point in America’s culture wars, particularly in communities and institutions based on religious traditions that see the gender binary—the idea that human beings are always, and only, male or female—as a fixed theological principle rather than a mutable feature of human culture. The statement that God created human beings “male and female” (Genesis 1:27) is often cited as the basis for this belief, interpreted as meaning that binary gender is a divinely determined aspect of humanity—and transgender and nonbinary people, therefore, are not.
From this perspective, the gender binary is a cornerstone of the Divine-human relationship, a way in which God’s conception of humanity is reflected in our bodies, our intimate relationships, our families, customs, rituals, and communities. Transgender and nonbinary people—people like me who do not identify as the gender associated with the sex of our bodies—must either be deluded or heretical, misunderstanding who God means us to be, or consciously rejecting the Divine-human relationship and opposing the divine order of creation.
Whatever our motivations, our claims that human beings can really “be” transgender or nonbinary, and that such identities should be acknowledged and respected, are seen as posing an existential threat to the religious traditions that safeguard the sacredness of family, community, and humanity.
On April 6, the Arkansas State Legislature passed a bill that will make it a felony to provide gender-affirming healthcare to transgender people under the age of 18.
The legislature overrode a veto from Gov. Asa Hutchinson to pass HB 1570, also known as the Save Adolescents From Experimentation (SAFE) Act. The bill criminalizes prescribing puberty blockers, hormones, and gender-affirming surgery, and prohibits medical providers from referring patients to other providers for such treatment.
Something you learn very quickly when you’re one of only half a dozen Jews in your upstate New York public school: No one really believes you when you tell them you don’t celebrate Christmas.
The U.S. Supreme Court on Tuesday let President Donald Trump enforce his policy barring certain transgender people from joining or staying in the military as the justices put on hold lower court rulings blocking the plan on constitutional grounds.
As a woman of faith, I urge my fellow clergy members and faith leaders to join me in standing in solidarity with the transgender community. Christianity tasks us to appeal to people’s hearts and to stand up for the most marginalized in our society. And this is why we cannot afford to remain silent on the hate that permeates American society, and the lax gun laws that help make it fatal. We must remind others that hate has no place in our society.
Christian ministries have been a part of the prison reform movement for decades, and Barna polls like the one conducted by Prison Fellowship tell us that 89 percent of practicing Christians agreed with the statement, “It’s important that prison conditions are safe and humane, specifically because I believe every person has intrinsic value and worth.” Our Christian belief that every single person bears the image of God within them informs the actions we take to support each other.
"We experience being known in many different ways: in baptism, whether as infants or children or adults, in confirmations, in ordinations, in weddings. We haven't had anything for people who have transitioned to change their name or ask that we use different pronouns for them. Yet this is obviously a really profound shift in who they understand themselves to be. It’s important for the church to affirm that identity, and name it as good."
Many people will be familiar with this explanation of trans identities — that trans people identify as “a girl trapped in a boy’s body,” or “a boy trapped in a girl’s body.” This narrative is a simplistic one, and we most often see it used by gender-diverse children as they’re exploring their sense of self. As kids, we don’t have a better way of explaining how we feel, and so we use these words to try to get across the fact that there’s something about us that you can’t see. But for many trans people, especially nonbinary trans folks, this narrative doesn’t work.