The Concubine and the Eunuch

Kolakowski, Victoria S.

doi:10.4324/9781315865478-4

Cited by 3 publications

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“…Kolakowski notes that there are several passages in the New Testament that demonstrate that early Christians had a positive view of 'unnatural' gender roles such as castrati. 'unnatural' gender roles, and even that these castrati could be defined in some way as the ancestors of contemporary transgender [17] . And Cornwall points out that in Matthew 19, Jesus describes several different types of eunuchs: some were born eunuchs 2 , while others became eunuchs for various reasons 3 , and others became eunuchs by voluntarily renouncing earthly marriage in order to enter the kingdom of heaven [16].…”

Section: Possible Convergence Of the Concepts Of Transgender And Chri...mentioning

confidence: 99%

Gender Identity Navigation: The Challenge and Perspectives of Transgender in Christian Gender

Zhang

2023

CHR

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This article explores the connection between transgender identity and Christian gender, defining sex, gender, and sexuality while analysing the social aspects of gender identity. From this analysis, the article considers contemporary arguments put forth by Christian churches and theologians either in support or opposition to transgender identity based on Christian gender perspectives, including essentialism, traditional gender norms, queer theory, and exegesis of scripture. Whilst there may be a perceived tension between transgender identity and traditional Christian notions of gender, this article aims to highlight the diversity of Christian perspectives on gender. In fact, certain theological viewpoints endorse the inclusion of transgender individuals and challenge established gender norms within the faith. These perspectives encourage discussion and introspection within the religious community, contributing towards a more diverse and inclusive understanding of Christian gender concepts.

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Section: Possible Convergence Of the Concepts Of Transgender And Chri...mentioning

confidence: 99%

Gender Identity Navigation: The Challenge and Perspectives of Transgender in Christian Gender

Zhang

2023

CHR

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“…Moreover, Jesus does not speak of any of these groups of eunuchs in negative terms (Kolakowski 1997b, Hester 2005.…”

Section: Transgender In Christianitymentioning

confidence: 99%

Gender variance and the Abrahamic faiths

Cornwall¹

2021

The Routledge Handbook of Religion, Gender and Society

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This chapter discusses accounts of gender variance (with particular emphasis on trans, that is gender transition) in Judaism, Christianity and Islam. It explores acknowledgements of the existence of sex-and gender-variant people within Jewish rabbinic, Christian theological and Islamic jurisprudential writings; addresses theological, ethical and legal objections to gender transition from within these faiths; and points to some trans-positive responses emerging from each tradition.human as male or female, and that changing God's creation is a work of Satan (Qur'an 4:119), a rejection of the divine will (Altinay 2014: 116), and a deception (Haneef 2011: 102-103). Within various hadiths (collections of teachings of Muhammad) there is mention of figures called, in Arabic, khasi and mukhannathun. Khasi probably refers to eunuchs: that is, biological males who had undergone genital alteration, possibly as part of a process of the imposition of colonial rule in order to exert power over them. 1 Mukhannathun might also mean eunuchs, though the term also seems to be used in reference to some homosexual men, or possibly males with variant gender identities who would today likely be figured as trans women. Wim Peumans and Christiane Stallaert note that the interpretation of mukhannathun as meaning "trans woman" is not uncontested, and that mainstream Islamic religious discourse has tended to define them as men "too old to be attracted to women" (Peumans and Stallaert 2012: 118). The hadiths on mukhannathun include one which refers to cursing men who dress as women, and another apparently instructing people to spurn the company of "effeminate" men and "masculine" women. However, there is also evidence in very early Islam of mukhannathun being considered peculiarly holy and blessed, or simply unremarkable. Given that mukhannathun were often given access to women and the domestic realm, and could perform "female" roles such as singing and playing music, but could also take part in public discourse in a way women could not, there may have been some perceived advantages attached to mukhannath identity (Kugle 2010: 254).Scott Siraj al-Haqq Kugle remarks, "Most early Muslims recognized that the mukhannath acted in gender-ambiguous ways because of their innate disposition and that this was not in and of itself blameworthy" (Kugle 2010: 253). Early commentators in the first centuries after the foundation of Islam distinguished between mukhannathun who were merely effeminate and those who engaged in immoral behavior (i.e. same-sex sexual activity), and between those who acted because of their natural inclinations and those thought to have nefarious purposes (Kugle 2010: 253). At this stage, "genuine" mukhannathun were not condemned, but only those who "affected" effeminate behaviour against their own true natures. To some extent this anticipates more recent Islamic (especially Shi'a) accounts in which trans identity is constructed as a medical issue in order that medical intervention may be deemed the correct response to it (whereas ...

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Jesus

King¹

2019

The Oxford Handbook of New Testament, Gender, and Sexuality

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This essay examines the diverse ways in which representations of Jesus/Christ served as paradigms for authorizing, exemplifying, and promoting early Christian beliefs and practices. It asks how ancients might have read the sex/gender status of Jesus/Christ in such depictions of him as a savvy interlocutor in public debates, an exorcist, an eschatological warrior, the divine Son of God, divine Wisdom, an enthroned imperial ruler, a publicly humiliated and executed criminal, a slave, a homeless man, a mother, a eunuch, the husband of many virgins, a circumcised Jew. Representations of the gender and sexuality of Jesus/Christ appear in resistance to (Roman) violence and injustice; in the cultivation of moral and spiritual selves; in intra-Christian debates regarding sexual ethics; in the promotion of Christian teachings as divinely authoritative; in the polemics of identity formation and boundary setting, especially with regard to Jews; and in theological reflection, especially Christology and ecclesiology.

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The Concubine and the Eunuch

Cited by 3 publications

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Gender Identity Navigation: The Challenge and Perspectives of Transgender in Christian Gender

Gender Identity Navigation: The Challenge and Perspectives of Transgender in Christian Gender

Gender variance and the Abrahamic faiths

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