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Understanding Transgender Identities
One of the most pressing issues facing the evangelical church today involves dramatic shifts in our culture's perceptions regarding human sexuality. While homosexuality and same-sex marriage have been at the forefront, there is a new cultural awareness of sexual diversity and gender dysphoria. The transgender phenomenon has become a high-profile battleground issue in the culture wars.
This book offers a full-scale dialogue on transgender identities from across the Christian theological spectrum. It brings together contributors with expertise and platforms in the study of transgender identities to articulate and defend differing perspectives on this contested topic. After an introductory chapter surveys key historical moments and current issues, four views are presented by Owen Strachan, Mark A. Yarhouse and Julia Sadusky, Megan K. DeFranza, and Justin Sabia-Tanis. The authors respond to one another's views in a respectful manner, modeling thoughtful dialogue around a controversial theological issue. The book helps readers understand the spectrum of views among Christians and enables Christian communities to establish a context where conversations can safely be held.
This book offers a full-scale dialogue on transgender identities from across the Christian theological spectrum. It brings together contributors with expertise and platforms in the study of transgender identities to articulate and defend differing perspectives on this contested topic. After an introductory chapter surveys key historical moments and current issues, four views are presented by Owen Strachan, Mark A. Yarhouse and Julia Sadusky, Megan K. DeFranza, and Justin Sabia-Tanis. The authors respond to one another's views in a respectful manner, modeling thoughtful dialogue around a controversial theological issue. The book helps readers understand the spectrum of views among Christians and enables Christian communities to establish a context where conversations can safely be held.
272 pages, Paperback
Published November 5, 2019
24 people are currently reading
192 people want to read
About the author
James K. Beilby
16 books12 followersJames K. Beilby (PhD, Marquette University) is professor of systematic and philosophical theology at Bethel University in St. Paul, Minnesota.
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Displaying 1 - 24 of 24 reviews
October 17, 2021
It's so helpful to have the arguments of DeFranza and Yarhouse & Sadusky in one volume, interacting with each other and with Sabia-Tanis (a transgender man). Strachan's input is helpful, too, in that it shows how hermeneutically selective one must be to treat this issue as if it is cut and dry.
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June 1, 2021This book reinforced my respect for Mark Yarhouse’s and Julia Sadusky’s tone, even though they are only one of four contributors. The care and respect with which they interact with the topics they discuss is deeply moving, and it motivates me to do the same. This respect is not related at all to the conclusions they do or don’t come to, but the honesty with which they present their views. I would also recommend their other books - “Understanding Gender Dysphoria” and “Emerging Gender Identities.”
Owen Strachan, the most conservative contributor, argues largely from a worldview that compels him toward the conclusion that transgender individuals (and even just individuals that suffer from gender dysphoria) are sinning against God and his good creation. As he reiterates throughout the book, “our bodies are not lying to us.”
Mark Yarhouse and Julia Sandusky approach the matter as professional counselors, and nuance all of their opinions with acknowledgements of counter arguments and, most importantly, what is clearly a persistent and empathetic love. This again speaks to the power of tone - even though Dr. Strachan would agree in large part with them (except on a few key points) - their chapters first and foremost communicate care. They believe that decisions made by transgender Christians should be made carefully, prayerfully, and with an earnest desire to seek God’s will.
Megan DeFranza, who has done a lot of other work on the theology of gender, approaches the topic largely by challenging us to engage “all of Scripture” with open hands. She follows the trajectory of how Scripture deals with eunuchs, and while she acknowledges it does not correlate directly to transgender individuals nowadays, she argues that it does speak to how God values and enfolds those who do not conform to gender as we’d typically expect into his kingdom “as they are.” (Isaiah 56, Matthew 19, and Acts 8 are important chapters in this interpretation).
Justin Sabia-Tanis, himself a transgender Christian, approaches the topic with his own personal story of a life lived following God’s call as a transgender man. He encourages us to celebrate the creativity of a Creator whose imagination goes beyond ours, and to affirm gender expansiveness as part of God’s good creation, using largely the same biblical arguments as Dr. DeFranza. Interestingly, Dr. Sabia-Tanis and Dr. Strachan both give us similarly strong warnings - “refusal to call God’s creation good is wrong.” But Dr. Strachan is speaking of the body, and Dr. Sabia-Tanis is referring to the expansiveness of gender identities.
Owen Strachan, the most conservative contributor, argues largely from a worldview that compels him toward the conclusion that transgender individuals (and even just individuals that suffer from gender dysphoria) are sinning against God and his good creation. As he reiterates throughout the book, “our bodies are not lying to us.”
Mark Yarhouse and Julia Sandusky approach the matter as professional counselors, and nuance all of their opinions with acknowledgements of counter arguments and, most importantly, what is clearly a persistent and empathetic love. This again speaks to the power of tone - even though Dr. Strachan would agree in large part with them (except on a few key points) - their chapters first and foremost communicate care. They believe that decisions made by transgender Christians should be made carefully, prayerfully, and with an earnest desire to seek God’s will.
Megan DeFranza, who has done a lot of other work on the theology of gender, approaches the topic largely by challenging us to engage “all of Scripture” with open hands. She follows the trajectory of how Scripture deals with eunuchs, and while she acknowledges it does not correlate directly to transgender individuals nowadays, she argues that it does speak to how God values and enfolds those who do not conform to gender as we’d typically expect into his kingdom “as they are.” (Isaiah 56, Matthew 19, and Acts 8 are important chapters in this interpretation).
Justin Sabia-Tanis, himself a transgender Christian, approaches the topic with his own personal story of a life lived following God’s call as a transgender man. He encourages us to celebrate the creativity of a Creator whose imagination goes beyond ours, and to affirm gender expansiveness as part of God’s good creation, using largely the same biblical arguments as Dr. DeFranza. Interestingly, Dr. Sabia-Tanis and Dr. Strachan both give us similarly strong warnings - “refusal to call God’s creation good is wrong.” But Dr. Strachan is speaking of the body, and Dr. Sabia-Tanis is referring to the expansiveness of gender identities.
November 5, 2021
Great read and worth it for the intro alone. Yarhouse/Sadusky’s three-lens framework was the most helpful in understanding where Christians land in trans acceptance (i.e. morally wrong, just a disability, or showing God’s creativity). I also love that they offered the most practical advice of any essay.
Agreed with others that Stachan’s argument was the weakest (and most childish). His narrow view of scripture (it says A so we believe B and must do C, and anyone who disagrees is wrong) would be right at home with the Pharisees criticizing Jesus for healing on the Sabbath. Equally problematic is his view that he knows what is best for others more than they do for themselves, as Sabia-Tanis cautions “we should be deeply wary of a theology that condones someone else’s suffering.”
I think all four essays could’ve been improved with a bit more scriptural analysis. They spend a lot of time in Genesis 1-2 but only Sabia-Tanis mentions the original Hebrew or the poetic structure. No one mentions David’s introduction where he’s described with “beautiful” eyes (Heb.: yapheh), a word almost always used to describe women. We read a long narrative rejecting the warrior-like men as the next King “for the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.” I would also have loved mention of Ebed-melech, a Black eunuch who leads the rescue of Jeremiah and is characterized as one of the most righteous people pre-exile.
In my opinion, Jesus basing his ministry on bodily healing is the best trans-affirming argument. Stachan argues that the desire itself is sinful, much like anger, but he reduces the nuance in a way that is unbiblical. There is life-giving anger (Jesus throwing out the temple merchants) and life-taking anger (Saul trying to kill David). The question is then: is desiring gender transition life-giving? Can gender transition be an act of worship? Does it align to humanity’s call for creation (rather than uncreation)? I’m aligned with Sabia-Tanis’ argument there.
Agreed with others that Stachan’s argument was the weakest (and most childish). His narrow view of scripture (it says A so we believe B and must do C, and anyone who disagrees is wrong) would be right at home with the Pharisees criticizing Jesus for healing on the Sabbath. Equally problematic is his view that he knows what is best for others more than they do for themselves, as Sabia-Tanis cautions “we should be deeply wary of a theology that condones someone else’s suffering.”
I think all four essays could’ve been improved with a bit more scriptural analysis. They spend a lot of time in Genesis 1-2 but only Sabia-Tanis mentions the original Hebrew or the poetic structure. No one mentions David’s introduction where he’s described with “beautiful” eyes (Heb.: yapheh), a word almost always used to describe women. We read a long narrative rejecting the warrior-like men as the next King “for the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.” I would also have loved mention of Ebed-melech, a Black eunuch who leads the rescue of Jeremiah and is characterized as one of the most righteous people pre-exile.
In my opinion, Jesus basing his ministry on bodily healing is the best trans-affirming argument. Stachan argues that the desire itself is sinful, much like anger, but he reduces the nuance in a way that is unbiblical. There is life-giving anger (Jesus throwing out the temple merchants) and life-taking anger (Saul trying to kill David). The question is then: is desiring gender transition life-giving? Can gender transition be an act of worship? Does it align to humanity’s call for creation (rather than uncreation)? I’m aligned with Sabia-Tanis’ argument there.
December 23, 2019
As Western society becomes more liberal, traditional and conventional forms of understanding sexuality will be challenged in more ways than one. Editors James Beilby and Paul Eddy observe that since the 60s, sexuality and gender have become more openly discussed and debated. While many have spoken about women's rights and issues; marriage; homosexuality; there is little mention about transgender identities. This book aims to provide a platform for scholarly and respectful discussion and debate. Five contributors are invited to give their views. One of them in particular, Justin Sabia-Tanis "transitioned from female to male more than twenty years ago." This gives the book a more unique perspective into the inner struggles of transgenderism. Like most "four views" books, the editors invited scholars, theologians, researchers, educators, counselors to offer their views on transgender concerns. Unlike books that focus on just the pros and cons of each view, this book takes the approach of examining the underlying reasons for each view. Beilby and Eddy set the stage up by looking at the issues from a historical angle; contemporary concerns; and how to promote conversations to engage different views.
Some of the terms used are to be treated sensitively as well. The commonly understood "pronouns" become questionable the deeper the debate as the transgender issue uniquely challenges conventional understanding of what male and female means; and for that matter, what a "transman" and "transwoman" means. "Sex change" needs to be nuanced to include "cross-dressing" and bisexual matters. They note the rising public acceptance which pits traditional opinions with the modern. This leads to conflicts when it comes to institutional rules and regulations, simply because of the speed of growing cultural acceptance. These shifts include alternative interpretation of traditional norms. Instead of binary-only distinctions, more are accepting the progressive continuum explanation. Such a view has become increasingly popular as more people "come out" of their closet after years of hiding. This pits literal against emotional interpretations. How do we distinguish biological differences from psychological ones? Is sexual identity a matter of interpretation and feeling? How do we think biblical if there is a third or fourth sexuality? What about arguments biased by "neurosexism?" With the prominence of mental challenges, people are also looking at psychological impacts to one's perception of sexuality. "Gender dysphoria and childhood sexual abuse" are some of the more serious issues to grapple with.
As the issue is still relatively new, the editors find it hard to put a name to the various views. Due to the lack of clearly defined labels, it is hard to put a finger on the exact words to describe any one view. In a nutshell, the overly simplified labels I have given to the four views are:
1) Gender is Binary: "Moral-Theological Approach" (Owen Strachan)
2) Gender Identity Must be Nuanced (Mark Yarhouse and Julia Sadusky)
3) Christ above Gender View (Megan DeFranza)
4) Gender Diversity (Justin Sabia-Tanis)
Strachan presents the case for clear distinction between the sexes. After all, the Bible says God had made humans as male or female. Unfortunately, the world we are living in have transgressed such original divine designs. He argues that without such clear starting points, we would be deprived of any "intellectual fortification" as we look at our broken world today. On gender dysphoria, one ought to reject the stand but be compassionate and sensitive.
Mark Yarhouse and Julia Sadusky react strongly against Strachan by arguing for a more nuanced understanding of sexuality. They claim that there are more complicated factors at play. They say that sexuality is more a continuum than a binary phenomenon. They present "three interpretive lenses" to understand gender identity: Integrity, disability, and diversity. Healing in their perspective refers more to "spiritual healing" than physical restoration.
Megan DeFranza puts weight on feelings and science as relevant to moral reasoning. She focuses on the role of eunuchs in early Christianity. Such people were castrated, often against their wills to become less than who they were biologically. Questioning the premise for seeing male and female as "ideal pattern" or "exclusive model," she prefers to avoid making any sharp distinctions, preferring to focus on conformity to Christ rather than conformity to such distinctions. In other words, gospel identity in Christ is more important than gender identity.
Justin Sabia-Tanis sits concretely in the "continuum of identities." He brings in a host of other fields of study such as hermaphroditic species in biology; the diversity of creation; and also the situations of eunuchs in the Bible. He is essentially saying that gender diversity in itself is unique. Using his own life as an example, he says that the transition from female to male was "absolutely life-affirming and life-giving." While he says that people have a right to treatment for any gender dysphoria, he is troubled when opponents move the issue from medical sciences to theological sins. He concludes by asking for mutual respect, for healthy engagement; for compassion and justice.
My Thoughts
===============
This book is essentially a space for conversation between Christians who are honest and open about their interpretations of transgenderism. By highlighting the differences of opinions, readers will find themselves agreeing with some more than others. I appreciate the insightful critiques offered by all of the contributors on each other's essays. This reminds me that the first rule of engagement is understanding. Sometimes, our Christian conversations can degenerate to name-calling and acts that constitute putting words into another person's mouth. Such mudslinging is not obvious in this book. The contributors are respectful of one another, and yet convicted in their respective theological opinions. All of them honour the position of the Bible. They engage common passages such as Genesis 1-3 and the New Testament. Of key importance is terminology and the definitions of words. One cannot simply depend on the conventional dictionaries to describe the meaning of the term. This is especially so considering progressive interpretations are becoming more mainstream.
It is easier to make a clear binary distinction and put them in the same category of Jesus telling us to let our "yes be yes" and our "no be no." Given the diversity of opinions, doing that for the gender debate would be problematic simply because the word "gender" has different definitions! This conversation is not done. There is room for more dialogue and understanding. Perhaps, through charitable actions and Christlike love, we can reach out to all persons, regardless of theological persuasions and to learn to listen doubly hard before speaking any word. After all, we are taught in the Bible to be quick to listen and to be slow to speak. There is much wisdom in that teaching and we should all do the same.
As we read the book, be mindful of your own "preferred positions" by not letting them predetermine your reactions to any of the essays written. There are many technical terms as well to navigate through. While it might take a while to really understand what the author is saying, once we successfully traipse through the points, we would find ourselves better equipped to deal with a diversity of opinions all wanting to practice speaking the truth in love.
Owen Strachan is associate professor of Christian Theology at Midwestern Baptist Theological Seminary. Justin Sabia-Tanis is assistant professor at United Theological Seminary at the Twin Cities. Mark Yarhouse teaches Psychology at Wheaton College while Julia Sadusky is post-doctoral fellow at EDCare in Denver, Colorado. Megan DeFranza is reseach associate at the Center for Mind and Culture (Boston) and a visiting researcher at Boston University School of Theology.
Editors James Beilby and Paul Rhodes Eddy teach at Bethel University (St Paul, MN). Beilby is professor of systematic and philosophical theology at Bethel while Eddy is professor of biblical and theological studies.
Rating: 4 stars of 5.
conrade
This book has been provided courtesy of Baker Academic and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
Some of the terms used are to be treated sensitively as well. The commonly understood "pronouns" become questionable the deeper the debate as the transgender issue uniquely challenges conventional understanding of what male and female means; and for that matter, what a "transman" and "transwoman" means. "Sex change" needs to be nuanced to include "cross-dressing" and bisexual matters. They note the rising public acceptance which pits traditional opinions with the modern. This leads to conflicts when it comes to institutional rules and regulations, simply because of the speed of growing cultural acceptance. These shifts include alternative interpretation of traditional norms. Instead of binary-only distinctions, more are accepting the progressive continuum explanation. Such a view has become increasingly popular as more people "come out" of their closet after years of hiding. This pits literal against emotional interpretations. How do we distinguish biological differences from psychological ones? Is sexual identity a matter of interpretation and feeling? How do we think biblical if there is a third or fourth sexuality? What about arguments biased by "neurosexism?" With the prominence of mental challenges, people are also looking at psychological impacts to one's perception of sexuality. "Gender dysphoria and childhood sexual abuse" are some of the more serious issues to grapple with.
As the issue is still relatively new, the editors find it hard to put a name to the various views. Due to the lack of clearly defined labels, it is hard to put a finger on the exact words to describe any one view. In a nutshell, the overly simplified labels I have given to the four views are:
1) Gender is Binary: "Moral-Theological Approach" (Owen Strachan)
2) Gender Identity Must be Nuanced (Mark Yarhouse and Julia Sadusky)
3) Christ above Gender View (Megan DeFranza)
4) Gender Diversity (Justin Sabia-Tanis)
Strachan presents the case for clear distinction between the sexes. After all, the Bible says God had made humans as male or female. Unfortunately, the world we are living in have transgressed such original divine designs. He argues that without such clear starting points, we would be deprived of any "intellectual fortification" as we look at our broken world today. On gender dysphoria, one ought to reject the stand but be compassionate and sensitive.
Mark Yarhouse and Julia Sadusky react strongly against Strachan by arguing for a more nuanced understanding of sexuality. They claim that there are more complicated factors at play. They say that sexuality is more a continuum than a binary phenomenon. They present "three interpretive lenses" to understand gender identity: Integrity, disability, and diversity. Healing in their perspective refers more to "spiritual healing" than physical restoration.
Megan DeFranza puts weight on feelings and science as relevant to moral reasoning. She focuses on the role of eunuchs in early Christianity. Such people were castrated, often against their wills to become less than who they were biologically. Questioning the premise for seeing male and female as "ideal pattern" or "exclusive model," she prefers to avoid making any sharp distinctions, preferring to focus on conformity to Christ rather than conformity to such distinctions. In other words, gospel identity in Christ is more important than gender identity.
Justin Sabia-Tanis sits concretely in the "continuum of identities." He brings in a host of other fields of study such as hermaphroditic species in biology; the diversity of creation; and also the situations of eunuchs in the Bible. He is essentially saying that gender diversity in itself is unique. Using his own life as an example, he says that the transition from female to male was "absolutely life-affirming and life-giving." While he says that people have a right to treatment for any gender dysphoria, he is troubled when opponents move the issue from medical sciences to theological sins. He concludes by asking for mutual respect, for healthy engagement; for compassion and justice.
My Thoughts
===============
This book is essentially a space for conversation between Christians who are honest and open about their interpretations of transgenderism. By highlighting the differences of opinions, readers will find themselves agreeing with some more than others. I appreciate the insightful critiques offered by all of the contributors on each other's essays. This reminds me that the first rule of engagement is understanding. Sometimes, our Christian conversations can degenerate to name-calling and acts that constitute putting words into another person's mouth. Such mudslinging is not obvious in this book. The contributors are respectful of one another, and yet convicted in their respective theological opinions. All of them honour the position of the Bible. They engage common passages such as Genesis 1-3 and the New Testament. Of key importance is terminology and the definitions of words. One cannot simply depend on the conventional dictionaries to describe the meaning of the term. This is especially so considering progressive interpretations are becoming more mainstream.
It is easier to make a clear binary distinction and put them in the same category of Jesus telling us to let our "yes be yes" and our "no be no." Given the diversity of opinions, doing that for the gender debate would be problematic simply because the word "gender" has different definitions! This conversation is not done. There is room for more dialogue and understanding. Perhaps, through charitable actions and Christlike love, we can reach out to all persons, regardless of theological persuasions and to learn to listen doubly hard before speaking any word. After all, we are taught in the Bible to be quick to listen and to be slow to speak. There is much wisdom in that teaching and we should all do the same.
As we read the book, be mindful of your own "preferred positions" by not letting them predetermine your reactions to any of the essays written. There are many technical terms as well to navigate through. While it might take a while to really understand what the author is saying, once we successfully traipse through the points, we would find ourselves better equipped to deal with a diversity of opinions all wanting to practice speaking the truth in love.
Owen Strachan is associate professor of Christian Theology at Midwestern Baptist Theological Seminary. Justin Sabia-Tanis is assistant professor at United Theological Seminary at the Twin Cities. Mark Yarhouse teaches Psychology at Wheaton College while Julia Sadusky is post-doctoral fellow at EDCare in Denver, Colorado. Megan DeFranza is reseach associate at the Center for Mind and Culture (Boston) and a visiting researcher at Boston University School of Theology.
Editors James Beilby and Paul Rhodes Eddy teach at Bethel University (St Paul, MN). Beilby is professor of systematic and philosophical theology at Bethel while Eddy is professor of biblical and theological studies.
Rating: 4 stars of 5.
conrade
This book has been provided courtesy of Baker Academic and NetGalley without requiring a positive review. All opinions offered above are mine unless otherwise stated or implied.
November 5, 2022
This book is a mixed bag, but, on the whole, I think it's a very worthwhile read. The format is: introduction by the editors, then four chapters, one from each contributor, laying out their four views on how to understand transgender identities, with responses from the other three contributors after each chapter.
The intro is incredibly informative, though dense. I appreciated it, but it was a bit of a slog, just because of the sheer amount of information presented: explaining terminology, presenting different theories on the causes of trans experience, overviews of various treatments, and getting into some of the disagreements within Christian circles.
Then come the "four views" chapters (each clocking in around 30 pages). They move from the most traditional, non-affirming perspective to the most progressive affirming view.
The first chapter, by Owen Strachan, is easily the weakest part of the book. I'm not convinced he made the effort to learn anything about the relevant science or took the time to listen to the experiences of any transgender individuals. If that weren't bad enough, most of his biblical discussions are on biblical man/womanhood, not on how scripture discusses the relationship between sex and gender, or on biblical definitions of man and woman. In other words, his discussion begs the question, assuming an answer to the most pressing questions rather than doing the work to answer them. (I had heard this chapter was unimpressive before reading the book, so I supplemented this one with Preston Sprinkle's book Embodied, which excels at everything Strachan fails to do.)
The middle two chapters by Mark Yarhouse/Julia Sardusky and Megan DeFranza were, to me, the most interesting and helpful chapters. These both provide very informed and informative discussions of relevant science, as well as serious exegesis of relevant passages of scripture. I'm not sure yet if I think DeFranza's discussion of eunuchs in Matt 19 makes a mountain out of a molehill, but there are certainly some important takeaways from it all the same. These chapters are thoughtful, compassionate, and on point.
The final chapter, from Justin Sabia-Tanis is important because it offers the only trans perspective in the book. I didn't feel like his discussion delved as deeply into the theological, scriptural, or scientific waters as the two chapters before it, but I thought it was still extremely valuable.
If you're interested in understanding trans folks and the dynamics and conversations going on around gender identity in the church today, I think this is a great introduction. It's just a shame Strachan's material was so weak.
The intro is incredibly informative, though dense. I appreciated it, but it was a bit of a slog, just because of the sheer amount of information presented: explaining terminology, presenting different theories on the causes of trans experience, overviews of various treatments, and getting into some of the disagreements within Christian circles.
Then come the "four views" chapters (each clocking in around 30 pages). They move from the most traditional, non-affirming perspective to the most progressive affirming view.
The first chapter, by Owen Strachan, is easily the weakest part of the book. I'm not convinced he made the effort to learn anything about the relevant science or took the time to listen to the experiences of any transgender individuals. If that weren't bad enough, most of his biblical discussions are on biblical man/womanhood, not on how scripture discusses the relationship between sex and gender, or on biblical definitions of man and woman. In other words, his discussion begs the question, assuming an answer to the most pressing questions rather than doing the work to answer them. (I had heard this chapter was unimpressive before reading the book, so I supplemented this one with Preston Sprinkle's book Embodied, which excels at everything Strachan fails to do.)
The middle two chapters by Mark Yarhouse/Julia Sardusky and Megan DeFranza were, to me, the most interesting and helpful chapters. These both provide very informed and informative discussions of relevant science, as well as serious exegesis of relevant passages of scripture. I'm not sure yet if I think DeFranza's discussion of eunuchs in Matt 19 makes a mountain out of a molehill, but there are certainly some important takeaways from it all the same. These chapters are thoughtful, compassionate, and on point.
The final chapter, from Justin Sabia-Tanis is important because it offers the only trans perspective in the book. I didn't feel like his discussion delved as deeply into the theological, scriptural, or scientific waters as the two chapters before it, but I thought it was still extremely valuable.
If you're interested in understanding trans folks and the dynamics and conversations going on around gender identity in the church today, I think this is a great introduction. It's just a shame Strachan's material was so weak.
July 30, 2024
Thought provoking read.
I am grateful for each of the authors and the editors for this collection of essays. This is an important read for anyone wanting to learn more about different Christian views on transgender identities.
I am grateful for each of the authors and the editors for this collection of essays. This is an important read for anyone wanting to learn more about different Christian views on transgender identities.
January 12, 2020
Even if not always the most engagingly written, an important resource for Christians wanting to get an introductory grasp of this complex topic. It helps readers to be more informed in general as well as aware of some different examples of response and engagement. You won't agree with everything here--but it will help you think more deeply.
April 23, 2020
An excellent collection of essays! Each is thought-provoking and challenged many of my assumptions. As stated in the title, this is a collection of 4 Christian views on transgender identities. Each chapter touches on Biblical-theological, scientific, and pastoral/treatment questions.
Of the contributors, I found Strachan’s presentation and counterpoints to be the weakest. For example, a core part of his argument for the gender binary is anchored in Jesus’s discourse on divorce in Matt 19:1-9. Yet, Strachan stops right before Jesus discusses eunuchs in the very next verse. DeFranza eviscerates him on this point, effectively calling him a disingenuous cherry picker (not those exact words, but that’s the impression I got). She continues the dunk by pointing out that the Nashville Statement — ostensibly the position he is representing — has significant commentary on Jesus’s eunuch comment:
“WE AFFIRM that those born with a physical disorder of sex development are created in the image of God and have dignity and worth equal to all other image-bearers. They are acknowledged by our Lord Jesus in his words about “eunuchs who were born that way from their mother’s womb.” With all others they are welcome as faithful followers of Jesus Christ and should embrace their biological sex insofar as it may be known” - Nashville Statement, Article 6
In the counterpoints, Strachan tends to be repetitive of his original points rather than engaging the argument he’s responding to. Further, Strachan is quite inconsistent. In responding to Sabia-Tanis, Strachan rejects inferring dual gender in God from the imago Dei (i.e. God has both masculine and feminine properties). However, he turns around and says humanity reflects the Trinity vis-a-vis diversity in unity.
Sabia-Tanis is also inconsistent. In some places, he treats transgender identity as a disorder to be remedied; in other places he speaks in terms of natural variation along the gender spectrum as evidence of God’s boundless creativity. Scripturally, he draws comparison to the blind man from birth (John 9) to say gender variant people are not in rebellion to God, but chosen vessels to show His glory and mercy. Sabia-Tania also points out that the demarcation of Night and Day in Gen 1 doesn’t exclude dawn and dusk; likewise the division of Male and Female in Gen 2 shouldn’t a priori exclude identities outside of these boundaries. But which is it?! DeFranza also shared this frustration sorting out what Sabia-Tanis meant.
To be charitable, the apparent inconsistencies in both Sabia-Tanis and Strachan’s essays/responses could probably be sorted out with additional space. It’s important to remember with these 4 Views books not to conflate weakness of presentation with weakness of position.
The essays by Yarhouse/Sandusky and DeFranza really stood out the most to me. It helps that these authors have written extensively on the subject and the essays were essentially trimmed down versions of previous publications. Thus, the positions were the most complete and consistent.
I think the biggest weakness of this volume is the treatment of the Hebrew Bible (aka Old Testament) verses by all the authors. Strachan inconsistently proof texted Deut 22 and Judges 4. Yarhouse made passing remarks about Deut 22. DeFranza supplanted her comments with rabbinic interpretations- not the most relevant IMO. Sabia-Tanis (and DeFranza to a lesser extent) played fast and loose with the literalness of Genesis 1-3. It goes without saying, there was no original language analysis.
Overall, this is an excellent collection. Highly recommend.
Of the contributors, I found Strachan’s presentation and counterpoints to be the weakest. For example, a core part of his argument for the gender binary is anchored in Jesus’s discourse on divorce in Matt 19:1-9. Yet, Strachan stops right before Jesus discusses eunuchs in the very next verse. DeFranza eviscerates him on this point, effectively calling him a disingenuous cherry picker (not those exact words, but that’s the impression I got). She continues the dunk by pointing out that the Nashville Statement — ostensibly the position he is representing — has significant commentary on Jesus’s eunuch comment:
“WE AFFIRM that those born with a physical disorder of sex development are created in the image of God and have dignity and worth equal to all other image-bearers. They are acknowledged by our Lord Jesus in his words about “eunuchs who were born that way from their mother’s womb.” With all others they are welcome as faithful followers of Jesus Christ and should embrace their biological sex insofar as it may be known” - Nashville Statement, Article 6
In the counterpoints, Strachan tends to be repetitive of his original points rather than engaging the argument he’s responding to. Further, Strachan is quite inconsistent. In responding to Sabia-Tanis, Strachan rejects inferring dual gender in God from the imago Dei (i.e. God has both masculine and feminine properties). However, he turns around and says humanity reflects the Trinity vis-a-vis diversity in unity.
Sabia-Tanis is also inconsistent. In some places, he treats transgender identity as a disorder to be remedied; in other places he speaks in terms of natural variation along the gender spectrum as evidence of God’s boundless creativity. Scripturally, he draws comparison to the blind man from birth (John 9) to say gender variant people are not in rebellion to God, but chosen vessels to show His glory and mercy. Sabia-Tania also points out that the demarcation of Night and Day in Gen 1 doesn’t exclude dawn and dusk; likewise the division of Male and Female in Gen 2 shouldn’t a priori exclude identities outside of these boundaries. But which is it?! DeFranza also shared this frustration sorting out what Sabia-Tanis meant.
To be charitable, the apparent inconsistencies in both Sabia-Tanis and Strachan’s essays/responses could probably be sorted out with additional space. It’s important to remember with these 4 Views books not to conflate weakness of presentation with weakness of position.
The essays by Yarhouse/Sandusky and DeFranza really stood out the most to me. It helps that these authors have written extensively on the subject and the essays were essentially trimmed down versions of previous publications. Thus, the positions were the most complete and consistent.
I think the biggest weakness of this volume is the treatment of the Hebrew Bible (aka Old Testament) verses by all the authors. Strachan inconsistently proof texted Deut 22 and Judges 4. Yarhouse made passing remarks about Deut 22. DeFranza supplanted her comments with rabbinic interpretations- not the most relevant IMO. Sabia-Tanis (and DeFranza to a lesser extent) played fast and loose with the literalness of Genesis 1-3. It goes without saying, there was no original language analysis.
Overall, this is an excellent collection. Highly recommend.
March 7, 2024
This is yet another four views book that raises the conversation in Christian theology. The four perspectives present the spectrum of views, from a very conservative God only made two genders everything else is sin view (Strachan), a gentler conservative view that admits variation but is wary of dispensing with a two-sexed binary or engaging in things like gender reassignment (Yarhouse and Sadusky), a position that affirms gender diversity (Defranza), and a more strongly worded view that sees gender affirmation as fundamentally an issue of justice (Sabia-Tanis, who tells his own experience of transitioning).
My sense of the book is that the three (Yarhouse/Sadusky, DeFranza, and Sabia-Tanis) are not massively different, or often it seems like they were emphasizing dimensions of phenomena that are multifaceted. One side is more cautious around transition where the other is more approving, both with good concerns as to why. One is more classical in talking about the gender-binary but notes exceptions, the other sees gender as a spectrum, but notes most fit the conventional binary.
However, then there is Strachan, who feels like he lives in a different planet. Where the others use sophisticated hermeneutics in conversation with amble medical research, he employs a biblicist approach and cherry picks medical research if it fits his polemic. Sadly, I think most evangelicals will gravitate to Strachan's view because they have received a more biblicist hermeneutic, coupled with the various polemics against "the culture" infecting the church, skepticism about the medical establishment, and things like that.
I know for myself, I let go of a biblicist hermeneutic in seminary when I understood that Genesis also assumes a flat earth with a domed sky. Not even young earth creationists take the Bible literally. The Bible cannot be made into a science textbook (or a therapy manual for that matter). Leave those things to the scientists, doctors, and therapists to keep ironing out what works best. While gender and sexuality is deeply complicated and diverse, thus a phenomena like transgender identity can mean alot of different things. In some cases transitioning would not be the best approach. There seems to be enough evidence to suggest that there are folks that have fully transitioned and because of this, lead much fuller, mentally healthier lives. To me, that means being medically cautious, but open to the different possibilities as an individual discerns the path forward in wellness and authenticity. But all the while, Scripture at least compels us to keep dignity, love, and compassion front and centre.
My sense of the book is that the three (Yarhouse/Sadusky, DeFranza, and Sabia-Tanis) are not massively different, or often it seems like they were emphasizing dimensions of phenomena that are multifaceted. One side is more cautious around transition where the other is more approving, both with good concerns as to why. One is more classical in talking about the gender-binary but notes exceptions, the other sees gender as a spectrum, but notes most fit the conventional binary.
However, then there is Strachan, who feels like he lives in a different planet. Where the others use sophisticated hermeneutics in conversation with amble medical research, he employs a biblicist approach and cherry picks medical research if it fits his polemic. Sadly, I think most evangelicals will gravitate to Strachan's view because they have received a more biblicist hermeneutic, coupled with the various polemics against "the culture" infecting the church, skepticism about the medical establishment, and things like that.
I know for myself, I let go of a biblicist hermeneutic in seminary when I understood that Genesis also assumes a flat earth with a domed sky. Not even young earth creationists take the Bible literally. The Bible cannot be made into a science textbook (or a therapy manual for that matter). Leave those things to the scientists, doctors, and therapists to keep ironing out what works best. While gender and sexuality is deeply complicated and diverse, thus a phenomena like transgender identity can mean alot of different things. In some cases transitioning would not be the best approach. There seems to be enough evidence to suggest that there are folks that have fully transitioned and because of this, lead much fuller, mentally healthier lives. To me, that means being medically cautious, but open to the different possibilities as an individual discerns the path forward in wellness and authenticity. But all the while, Scripture at least compels us to keep dignity, love, and compassion front and centre.
July 9, 2022
As the title suggests, Understanding Transgender Identities presents four Christian views on the subject. This is a conversation between contributors in which each presents their perspective followed by respons-es from the others. There are 5 major sections including an introduction by the editors that includes help-ful background to orient the reader. The following summary highlights what I consider to be the major insights, strengths and weaknesses of each chapter.
Introduction
It is important to be aware of the scientific data behind the discussion. All of the contributors agreed that intersex conditions involve biological considerations that require a more nuanced approach, even if they don’t always agree on what the approach should be. The science behind transgender identity is more contested. There is some evidence that there are biological factors involved in transgender experience. For example there is evidence that brain structure in some transgender people reflects that of the gender with which they identify rather than their so-called birth gender. If this is the case, it is argued, transgender identity may be as biologically based as intersex and should be treated with the same care.
Also important is defining the terms ‘sex’ and ‘gender’. Sex relates to a person’s biology based on a variety of factors including chromosomes, gametes and genitalia. Normally these are expressed as binary male and female except for a spectrum of intersex conditions that do not fit this norm. Gender generally refers to one’s understanding of oneself as male or female, frequently based on societal constructs. Usually sex and gender align, but sometimes they don’t. Where sex is generally seen as dimorphic (apart from some intersex conditions), gender is usually considered a spectrum. (However, I suspect this is due to confusion between gender identity and social expectations of gender roles. The post-modernism that underlies so much of this conversation isn’t exactly known for its precision of thought.)
Owen Strachan: Transition or Transformation
Strachan is a Professor of Theology and takes the view that the Bible consistently presents human gender as a binary (male and female) and that this informs our approach to transgender identity. In fact, he con-siders marriage (which is intrinsically heterosexual) to be the underlying meta narrative of the Bible. He does advocate for a compassionate approach but believes that there is no room for gender transitioning. Instead, through the power of the gospel people struggling with gender dysphoria should seek to integrate their gender identity with their biological sex. Of the four contributors, Strachan is the only one who meaningfully discusses the need to differentiate between a private pastoral approach to individuals and public response to culture and policy. This is a helpful and, in my opinion, necessary distinction. I also applaud his commitment to Scripture but I felt his approach was let down by a narrow, selective hermeneutic that lacks nuance.
Mark A. Yarhouse and Julia Sadusky: The Complexities of Gender Identity
Yarhouse and Sadusky are practicing psychologists who seek to integrate their clinical approach with a biblical worldview. While they don’t rule out social or even medical transitioning, they advocate a clinical therapeutic approach first that caters for the needs of the individual. For me, the stand out contribut9ion of this chapter was their ‘three lenses’ approach — the lenses through which people view this discussion: in-tegration, disability and diversity. The integration lens sees gender dysphoria as a moral issue, an aberration of God’s design. This view aims for an individual’s gender identity to reintegrate with their biological sex (Strachan’s view). The disability lens sees gender dysphoria more as a pastoral than a moral issue. It’s a con-dition that needs to be treated on an individual basis. Through psychological intervention some may rein-tegrate with their biological sex while, at the other extreme, others may find relief through socially or medically transitioning their gender. The diversity lens celebrates transgender identity neither a moral or clinical matter (except where social intolerance creates distress) but as normal and good. In support of this they note that some people experience little or no distress in regards to their gender dysphoria.
Megan K. DeFranza: Good News for Gender Minorities
DeFranzo is a research associate and activist who works in the area of intersex and gender identity. What I found most helpful in her chapter was her discussion of the Bible’s and the early church’s views of eunuchs. While she acknowledges eunuchs are not the same as trans or intersex people, there are parallels that can inform our approach to both. She notes that in ancient times, eunuchs were often considered a kind of third gender and while in the Old Testament they were cut off from certain aspects of Jewish community life, they nevertheless had a valuable role in society. In the prophet Isaiah we find a promise that a time will come when eunuchs will have a privileged place in God’s Kingdom. When we come to Jesus we find that being a eunuch is no impediment to full participation in the life of the Kingdom. One of the early foreign converts was the Ethiopian eunuch in whom was found no impediment to baptism. In the early church there were Christians who, based on Jesus teaching, made themselves eunuchs or disregarded societal gender norms in order to devote themselves to the service of God. I think DeFranza takes this hermeneutic a little too far in advocating a diversity lens but it is nevertheless informative.
Justin Sabia-Tanis: Holy Creation, Wholly Creative
Sabia-Tanis is Seminary professor and a transgender man. In the first part of his chapter he argues that while Genesis 1-3 (and other parts of the Bible) speak in terms of binaries — day/night, land/sea, male/female — we shouldn’t think that this limits God’s creativity and diversity in creation. These binaries don’t mention our experience of the dawn and dusk twilight, the ever-moving shoreline that’s not quite ocean but not quite land, or creatures that are hermaphroditic or gender-morphic. In this regard he argues very strongly for the diversity lens. Perhaps most helpful in his chapter is his discussion of the transgender experience — not only his own but those of others, as well. What I found compelling was his testimony that for many Christians struggling with gender dysphoria, transitioning brings a relief that allows them to take their focus off their internal struggle and onto serving Christ and others. They find it truly liberating. However, I found Sabia-Tanis’s diversity theology was long on emotion and short on rigour — one of his examples of blended categories was species of sea-horse that look like seaweed.
I have revised my rating to 3 stars - I like this book. Each of the contributors has the opportunity to comment on each others' chapters and the tone is respectful. It is a helpful introduction to a spectrum of views on the subject.
Introduction
It is important to be aware of the scientific data behind the discussion. All of the contributors agreed that intersex conditions involve biological considerations that require a more nuanced approach, even if they don’t always agree on what the approach should be. The science behind transgender identity is more contested. There is some evidence that there are biological factors involved in transgender experience. For example there is evidence that brain structure in some transgender people reflects that of the gender with which they identify rather than their so-called birth gender. If this is the case, it is argued, transgender identity may be as biologically based as intersex and should be treated with the same care.
Also important is defining the terms ‘sex’ and ‘gender’. Sex relates to a person’s biology based on a variety of factors including chromosomes, gametes and genitalia. Normally these are expressed as binary male and female except for a spectrum of intersex conditions that do not fit this norm. Gender generally refers to one’s understanding of oneself as male or female, frequently based on societal constructs. Usually sex and gender align, but sometimes they don’t. Where sex is generally seen as dimorphic (apart from some intersex conditions), gender is usually considered a spectrum. (However, I suspect this is due to confusion between gender identity and social expectations of gender roles. The post-modernism that underlies so much of this conversation isn’t exactly known for its precision of thought.)
Owen Strachan: Transition or Transformation
Strachan is a Professor of Theology and takes the view that the Bible consistently presents human gender as a binary (male and female) and that this informs our approach to transgender identity. In fact, he con-siders marriage (which is intrinsically heterosexual) to be the underlying meta narrative of the Bible. He does advocate for a compassionate approach but believes that there is no room for gender transitioning. Instead, through the power of the gospel people struggling with gender dysphoria should seek to integrate their gender identity with their biological sex. Of the four contributors, Strachan is the only one who meaningfully discusses the need to differentiate between a private pastoral approach to individuals and public response to culture and policy. This is a helpful and, in my opinion, necessary distinction. I also applaud his commitment to Scripture but I felt his approach was let down by a narrow, selective hermeneutic that lacks nuance.
Mark A. Yarhouse and Julia Sadusky: The Complexities of Gender Identity
Yarhouse and Sadusky are practicing psychologists who seek to integrate their clinical approach with a biblical worldview. While they don’t rule out social or even medical transitioning, they advocate a clinical therapeutic approach first that caters for the needs of the individual. For me, the stand out contribut9ion of this chapter was their ‘three lenses’ approach — the lenses through which people view this discussion: in-tegration, disability and diversity. The integration lens sees gender dysphoria as a moral issue, an aberration of God’s design. This view aims for an individual’s gender identity to reintegrate with their biological sex (Strachan’s view). The disability lens sees gender dysphoria more as a pastoral than a moral issue. It’s a con-dition that needs to be treated on an individual basis. Through psychological intervention some may rein-tegrate with their biological sex while, at the other extreme, others may find relief through socially or medically transitioning their gender. The diversity lens celebrates transgender identity neither a moral or clinical matter (except where social intolerance creates distress) but as normal and good. In support of this they note that some people experience little or no distress in regards to their gender dysphoria.
Megan K. DeFranza: Good News for Gender Minorities
DeFranzo is a research associate and activist who works in the area of intersex and gender identity. What I found most helpful in her chapter was her discussion of the Bible’s and the early church’s views of eunuchs. While she acknowledges eunuchs are not the same as trans or intersex people, there are parallels that can inform our approach to both. She notes that in ancient times, eunuchs were often considered a kind of third gender and while in the Old Testament they were cut off from certain aspects of Jewish community life, they nevertheless had a valuable role in society. In the prophet Isaiah we find a promise that a time will come when eunuchs will have a privileged place in God’s Kingdom. When we come to Jesus we find that being a eunuch is no impediment to full participation in the life of the Kingdom. One of the early foreign converts was the Ethiopian eunuch in whom was found no impediment to baptism. In the early church there were Christians who, based on Jesus teaching, made themselves eunuchs or disregarded societal gender norms in order to devote themselves to the service of God. I think DeFranza takes this hermeneutic a little too far in advocating a diversity lens but it is nevertheless informative.
Justin Sabia-Tanis: Holy Creation, Wholly Creative
Sabia-Tanis is Seminary professor and a transgender man. In the first part of his chapter he argues that while Genesis 1-3 (and other parts of the Bible) speak in terms of binaries — day/night, land/sea, male/female — we shouldn’t think that this limits God’s creativity and diversity in creation. These binaries don’t mention our experience of the dawn and dusk twilight, the ever-moving shoreline that’s not quite ocean but not quite land, or creatures that are hermaphroditic or gender-morphic. In this regard he argues very strongly for the diversity lens. Perhaps most helpful in his chapter is his discussion of the transgender experience — not only his own but those of others, as well. What I found compelling was his testimony that for many Christians struggling with gender dysphoria, transitioning brings a relief that allows them to take their focus off their internal struggle and onto serving Christ and others. They find it truly liberating. However, I found Sabia-Tanis’s diversity theology was long on emotion and short on rigour — one of his examples of blended categories was species of sea-horse that look like seaweed.
I have revised my rating to 3 stars - I like this book. Each of the contributors has the opportunity to comment on each others' chapters and the tone is respectful. It is a helpful introduction to a spectrum of views on the subject.
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January 20, 2022Excellent resource.
Wherever you land on this subject, Understanding Transgender Identities is a great way to explore what other people think on the spectrum of Christian response to this issue.
I favor Yarhouse and Sudusky's chapter. They seem to incorporate scholarship better than the others, they have a much more integrated approach, and they come from a clinician's background, which seems to elevate their compassion and understanding. Their use of scripture is judicious.
Yarhouse and Sadusky seem to be the best from a clinical perspective; even the other authors seem to recognize as much in their responses to the Y&S chapter. The other three make significant errors in scripture interpretation. Strachan relies too heavily on a Biblical Manhood and Womanhood lens for scripture and he comes off as a little silly at times (advocating for more gender-specific church activities!) than the others. DeFranza and Sabia-Tanis try to get way too much milage out of Jesus' teachings about eunuchs and from Acts 8. I appreciated Sabia-Tanis' contribution (thought I do not agree with much of what he says), because he is a transgender Christian and because he highlights how stigma against transgender people can be extremely damaging.
I have read Yarhouse's book "Understanding Gender Dysphoria," so that may bias me toward them. However, I would love to see a more pastoral resource developed. Much of the argumentation here revolved around the right and wrong question and then questions of transitioning. The fact is that clergy have delicate work to do when handling real people in their congregations. Speaking clinically or theologically is one thing, but speaking pastorally, from the perspective of shepherding, is another. .
Wherever you land on this subject, Understanding Transgender Identities is a great way to explore what other people think on the spectrum of Christian response to this issue.
I favor Yarhouse and Sudusky's chapter. They seem to incorporate scholarship better than the others, they have a much more integrated approach, and they come from a clinician's background, which seems to elevate their compassion and understanding. Their use of scripture is judicious.
Yarhouse and Sadusky seem to be the best from a clinical perspective; even the other authors seem to recognize as much in their responses to the Y&S chapter. The other three make significant errors in scripture interpretation. Strachan relies too heavily on a Biblical Manhood and Womanhood lens for scripture and he comes off as a little silly at times (advocating for more gender-specific church activities!) than the others. DeFranza and Sabia-Tanis try to get way too much milage out of Jesus' teachings about eunuchs and from Acts 8. I appreciated Sabia-Tanis' contribution (thought I do not agree with much of what he says), because he is a transgender Christian and because he highlights how stigma against transgender people can be extremely damaging.
I have read Yarhouse's book "Understanding Gender Dysphoria," so that may bias me toward them. However, I would love to see a more pastoral resource developed. Much of the argumentation here revolved around the right and wrong question and then questions of transitioning. The fact is that clergy have delicate work to do when handling real people in their congregations. Speaking clinically or theologically is one thing, but speaking pastorally, from the perspective of shepherding, is another. .
October 25, 2019
I appreciate multi-view Christian theology books like this one. They provide insight into controversial topics in a way that largely prevents straw man argumentation or ad hominem. Each author (or team of authors) gives their view on the topic at hand, and each of the others authors is allowed to write a short rebuttal/response. By the end you have a good idea of major points of agreement and disagreement across the Christian spectrum.
The four views in this book aren’t given “official” names, but they range from Strachan’s conservative Christian view that transition to a gender different from biological sex is immoral to the view of Sabia-Tanis a trans man who celebrates transgender identities as an expression of God’s creativity and diversity. The two mediating positions are really more like four mediating positions as Yarhouse & DeFranza’s chapter offers three different approaches to the issue (and doesn’t really take a stand on any of them).
Strachan’s chapter deals most extensively with potentially relevant biblical passages (but seems very short on nuance or rubber-meets-the-road application), while the others spend more of their page count with scientific & psychiatric theories, pragmatic descriptions of what seems to best help a gender-dysphoric person’s well-being, and/or appeals to emotion. DeFranza and Sabia-Tanis rest their Bible-based arguments almost entirely on passages dealing with eunuchs while brushing aside other passages as irrelevant and/or misinterpreted.
If you are a Christian, you may or may not find a view here that exactly matches up with your own, but you will at least gain an understanding of the specific issues, questions, and lines of reasoning involved. This is a solid multi-view theology book.
The four views in this book aren’t given “official” names, but they range from Strachan’s conservative Christian view that transition to a gender different from biological sex is immoral to the view of Sabia-Tanis a trans man who celebrates transgender identities as an expression of God’s creativity and diversity. The two mediating positions are really more like four mediating positions as Yarhouse & DeFranza’s chapter offers three different approaches to the issue (and doesn’t really take a stand on any of them).
Strachan’s chapter deals most extensively with potentially relevant biblical passages (but seems very short on nuance or rubber-meets-the-road application), while the others spend more of their page count with scientific & psychiatric theories, pragmatic descriptions of what seems to best help a gender-dysphoric person’s well-being, and/or appeals to emotion. DeFranza and Sabia-Tanis rest their Bible-based arguments almost entirely on passages dealing with eunuchs while brushing aside other passages as irrelevant and/or misinterpreted.
If you are a Christian, you may or may not find a view here that exactly matches up with your own, but you will at least gain an understanding of the specific issues, questions, and lines of reasoning involved. This is a solid multi-view theology book.
December 31, 2020
This book is certainly well worth reading. The four views represented in it are effective representations of four common positions Christians take on trans identities and, to their credit, the editors have certainly done their homework.
My one bit of caution before you pick this up (and you really should read it) is that the introduction, while thorough and more accurate than a lot of texts on the subject, contains a subtle but pernicious slant against trans folk. Of course it is the very subtlety of the slant which makes it pernicious. The editors (who wrote the intro) present themselves very effectively as presenting both sides of each debate and contention they list—and they do. In fact of the Christian books on this topic that I have read, this one may well contain the most comprehensive overview of the state of "the discourse". However in that presentation a preference for the non-affirming side of each arguments manages to sort of resonate as a sort of background rhythm. Specifically I noticed that the authors faithfully report when one side challenges the other's claims or arguments but are more likely to actually summarize the challenges against the trans-affirming side whereas they merely record the existence of challenges to the trans-denying side of the debate.
With that caveat on record I very much recommend the book.
My one bit of caution before you pick this up (and you really should read it) is that the introduction, while thorough and more accurate than a lot of texts on the subject, contains a subtle but pernicious slant against trans folk. Of course it is the very subtlety of the slant which makes it pernicious. The editors (who wrote the intro) present themselves very effectively as presenting both sides of each debate and contention they list—and they do. In fact of the Christian books on this topic that I have read, this one may well contain the most comprehensive overview of the state of "the discourse". However in that presentation a preference for the non-affirming side of each arguments manages to sort of resonate as a sort of background rhythm. Specifically I noticed that the authors faithfully report when one side challenges the other's claims or arguments but are more likely to actually summarize the challenges against the trans-affirming side whereas they merely record the existence of challenges to the trans-denying side of the debate.
With that caveat on record I very much recommend the book.
June 10, 2020
This book was an excellent overview of the many issues and complexities within the transgender conversation. I loved that four different Christian experts contributed to the work, each with a very distinct perspective; beyond that, each author responded to the others’ chapters, raising helpful questions and areas for further consideration. One author is a transgender man, which makes the conversation between the authors less theoretical and more personal- as he points out, it is imperative that transgender individuals are included in theological discussions and conversations about them and their experiences.
The introduction of this book was absolutely excellent- I found myself trying to discern with which of the four perspectives the editors most closely align, which is always a good sign of civil discourse. Our culture and world needs more “nuance” as part of conversation about sensitive theological and political topics- the four contributors as well as the editors demonstrate a desire to be nuanced and charitable in dialogue and disagreement.
The introduction of this book was absolutely excellent- I found myself trying to discern with which of the four perspectives the editors most closely align, which is always a good sign of civil discourse. Our culture and world needs more “nuance” as part of conversation about sensitive theological and political topics- the four contributors as well as the editors demonstrate a desire to be nuanced and charitable in dialogue and disagreement.
March 26, 2021
I would highly recommend this book for any Christian who wants to gain a better understanding of the issue of how Christians should respond to transgenderism. The substantial introduction by the editors detailing the history and complexity of transgenderism is by itself very valuable, since many Christians with strong views on either side of the issue have relatively little knowledge of this. This introduction is followed by chapters by four contributors, each arguing for a different view on this issue. Representing a spectrum of positions on this issue, each of the four contributors presents arguments for their position from Scripture, theology, and science. Each contributor's chapter is then followed by brief responses from the other three, so there is a real sense of dialogue. This is a very valuable contribution to the Church's theological discussion about a relevant cultural issue that Christians cannot afford to ignore.
July 16, 2022
An informative read by 4 different Christian authors engaging the transgender issue. At the beginning is a lot of factual information about the reality of trans people, the current state of research (as of 2019) and an introduction into the theological discussion. The contributors are Owen Strachan who basically gives a theological seminar on complementarian theology and, in my opinion, misses a lot of the point. Mark Yarhouse and Julie Sadusky approach the issue with grace and fairness and begin to acknowledge the complexity of the matter. Megan DeFranza talks about how she changed her mind on gender and gender roles and also LBGTQ matters. Finally, Justin Sabia-Tanis, a trans man, talks about his experience and approach to Scriptural passages.
For a Christian or anyone interested in theology, this is a work representing a range of views (even if Strachan's seems to really miss the point) and was generally helpful to me.
For a Christian or anyone interested in theology, this is a work representing a range of views (even if Strachan's seems to really miss the point) and was generally helpful to me.
November 13, 2020
This book is an excellent presentation of different ways Christians can approach the topic of gender dysphoria and transgender identity. All four authors are compassionate, yet present different viewpoints so the reader can become better informed. I was challenged and stretched by the views presented and it gave me much food for thought, even from authors I mostly disagreed with. I would highly recommend this to pastors and laypeople. Churches could do a better job of toning down rhetoric and learning how to reach out to trans individuals in a loving and informed way.
June 24, 2021
I really appreciated this book especially as someone coming from a Conservative Evangelical background who isn't really familiar with all of this. I found this account to be balanced, ethical, fair, charitable and discerning and the book ultimately allows readers to make up their own mind. I love how it got me to think Scripturally and theologically not just about the issues but about the people and the ways the church can better engage, welcome and speak to those who often find themselves as foreigners.
April 27, 2020
This is the book to read if you want to understand the diversity of Christian perspectives. The writers present four bionically consistent, ethical and theologically sound perspectives and address the other authors perspectives. While I disagree with some of the author's positions, I now can make an informed choice as to which perspective is consistent with the character of Christ. I found the non-affirming position as a heavy handed misrepresentation of scripture.
March 6, 2020
This was a weighty read - there were a lot of medical, psychological and other terms to understand and follow along with. I did appreciate though the way this book was formatted - four different views on transgender identity and how Christians should respond. The book was charitable, gracious and presented some good viewpoints. If this is an issue you are interested in, I highly recommend.
December 13, 2023
A very helpful book for forming an appropriate theology around transgender people. I really valued the format in which four contributors with varying perspectives shared their stances and each contributor also had the chance to respond to each chapter. Essentially a debate in book form. Worthwhile but a bit of a marathon for me at least.
April 1, 2023
The review I'm writing for this book is quite personal. Hence why I won't publish it before I've written it out.
I can recommend it though.
I can recommend it though.
January 2, 2020
A must read for Christians on transgender issues
This book is incredibly helpful in mapping out the history, some biological/medical matters, and theological approaches to transgender questions. The introduction to the book, which frames and summaries this inta-Christian debate is worth the price alone. The authors representing the four positions are respectful towards one another, and present their positions well. The critiques offered by the interlocutors at the end of each chapter are fair, and avoid strawman arguments. I came away with a deeper recognition for the complexity of the issues related to transgenderism, both theologically (my field) and medically (not my field). Whatever one's position, this is not a matter to be quickly decided; careful thought is required. While I will leave it to the readers to decide for themselves which position they find most convincing, I will say that Strachan's position was probably weakened by his strong complementarian position, which tended to make him appear a bit tone deaf to the larger matters. This will make some of his possibly strong points less likely to be heard in the contemporary discussion. Overall, highly recommended book.
This book is incredibly helpful in mapping out the history, some biological/medical matters, and theological approaches to transgender questions. The introduction to the book, which frames and summaries this inta-Christian debate is worth the price alone. The authors representing the four positions are respectful towards one another, and present their positions well. The critiques offered by the interlocutors at the end of each chapter are fair, and avoid strawman arguments. I came away with a deeper recognition for the complexity of the issues related to transgenderism, both theologically (my field) and medically (not my field). Whatever one's position, this is not a matter to be quickly decided; careful thought is required. While I will leave it to the readers to decide for themselves which position they find most convincing, I will say that Strachan's position was probably weakened by his strong complementarian position, which tended to make him appear a bit tone deaf to the larger matters. This will make some of his possibly strong points less likely to be heard in the contemporary discussion. Overall, highly recommended book.
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