Gender Transgression

Albert Vidal

The Transgender • Sermon • Submitted 7 months ago • Presented 8 months ago

Gender Identity Disorder

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Introduction

Throughout its history, the Church has confronted numerous challenges, including societal values conflicting with its core principles and internal doctrinal disputes. These trials, rather than enhancing its mission, have often been viewed as impediments to growth and resilience.

Despite their harsh nature, historical challenges have sometimes strained the Church's commitment to its mission. From its early days, the Church has encountered persecution, discrimination, violence, intolerance, exile, and internal heresies, leading to struggles and setbacks.

The Church's attempts to engage with diverse cultures and ethical systems have given rise to complex moral and spiritual dilemmas, met with what it sees as necessary theological responses. These responses have been essential for maintaining a semblance of unity and relevance in an evolving world, encompassing doctrinal elaboration, the establishment of social institutions, and the promotion of education.

While history may showcase instances where the Church found what it considers coherent answers in times of great challenges, it also underscores the perils of avoiding confrontation or veering from what it regards as Scriptural foundations, which it often deems heretical. Nonetheless, these challenges have compelled the Church to cultivate a complex theology, enabling it to persist, albeit with varying degrees of success.

Today, the Church faces a contemporary challenge in the gender transgression movement, necessitating what it believes to be a Scripture-based and mission-aligned response.

Definitions

It is necessary to define gender incongruence because it is the broadest definition and encompasses all other definitions. “Gender incongruence refers to the incongruence or mismatch between an individual’s experienced or expressed gender identity and the sex assigned to them at birth.”[1]In other words, it is the disparity between how a person perceives their gender and the gender that society typically associates with their biological or physical characteristics. For individuals experiencing gender incongruence, their internal sense of self and gender identity do not align with the sex they were assigned based on physical attributes such as genitalia or chromosomes. This incongruence can lead to feelings of distress, discomfort, and emotional turmoil, often referred to as gender dysphoria. Gender incongruence is a concept that recognizes the diversity of gender identities beyond the binary understanding of male and female. It acknowledges that gender is a complex and multifaceted aspect of human identity not solely determined by biological characteristics. This term is used in “a more affirming and inclusive way to describe the experiences of individuals whose gender identity does not align with societal expectations or the sex assigned at birth.”[2]

A. Gender Dysphoria

1. Dysphoria

Dysphoria is a term used in psychology and medicine to describe a state of emotional discomfort, unease, or dissatisfaction. It often refers to specific conditions where individuals experience profound distress or dissatisfaction with their bodies, identities, or life situations. Dysphoria can manifest in various forms, including body dysphoria, gender dysphoria, and more general emotional dysphoria.

2. Psychiatric Definition

The American Psychiatric Association defines it as gender dysphoria. So, gender dysphoria refers to the distress or discomfort that may arise from the incongruence between an individual’s experienced or expressed gender identity and their assigned sex at birth. It is important to note that not all individuals who are transgender or experience gender incongruence will necessarily experience gender dysphoria. The Diagnostic and Statistical Manual of Mental Disorders (DSM-5), published by the American Psychiatric Association, outlines criteria for diagnosing gender dysphoria. These criteria include:

i. Significant misalignment between an individual’s perceived or communicated gender and the sex they were assigned at birth, supported by a minimum of two of the subsequent indicators:

a. A strong desire to be of a gender different from the assigned sex.

b. A strong desire to be treated as a gender different from the assigned sex.

c. Strongly believing one possesses the emotions and responses associated with the opposite gender.

d. A strong desire for the physical characteristics associated with the other gender.

e. Experiencing a profound wish to eliminate one’s primary or secondary sex traits in favor of those commonly associated with the opposite gender.

ii. This condition is linked to notable clinical distress or impairment in crucial social, occupational, or overall functioning aspects.[3]

Gender dysphoria refers explicitly to the distress experienced by individuals when there is a marked incongruence between their experienced or affirmed gender identity and the sex they were assigned at birth. In other words, emotional and psychological distress arises from the feeling that one’s body and assigned gender do not align with their internal sense of self. For transgender individuals who may identify as a gender different from their assigned sex, gender dysphoria can be a significant challenge. It can lead to feelings of depression, anxiety, and even social isolation. The distress can be triggered by the disconnect between one’s body, societal expectations, and inner identity.

3. Symptoms of Gender Dysphoria:

The symptoms of gender dysphoria can vary widely among individuals, but they may include:

i. Discomfort with One’s Body: This can involve distress related to secondary sex characteristics (such as breasts or facial hair) that don’t align with one’s gender identity.

ii. Anxiety and Depression: Feelings of sadness, anxiety, or depression can arise due to the ongoing incongruence between one’s gender identity and outward appearance.

iii. Social Isolation: Fear of judgment, discrimination, or rejection from others based on one’s gender identity can lead to social withdrawal.

iv. Desire for Affirmation and Transition: Many individuals with gender dysphoria seek to alleviate their distress through social, medical, or legal steps to align their physical appearance and expression with their gender identity.

It’s important to note that not all transgender individuals experience gender dysphoria. Some individuals are comfortable with their bodies and do not feel distressed due to the incongruence between their gender identity and assigned sex.

B. Gender Transgression

Gender transgression refers to behaviors, appearances, or expressions that go against societal norms and expectations related to gender. These behaviors challenge traditional ideas about how individuals of different genders should act, dress, or present themselves. Gender transgression often involves actions that defy established gender roles and stereotypes. Key points about gender transgression:

1. Challenging Gender Norms

Gender norms are societal expectations and roles assigned to individuals based on their perceived gender. Gender transgression involves actions that break away from these norms. For example, a person assigned male at birth who wears makeup and dresses traditionally associated with women would be engaging in gender transgressive behavior.

2. Varied Expressions

Gender transgression can manifest in various ways, including clothing choices, hairstyles, body language, interests, and mannerisms. People may intentionally choose to express themselves in ways that do not align with their assigned gender, challenging the conventional binary understanding of gender.

3. Cultural and Historical Context

What constitutes gender transgressive behavior can vary across cultures and historical periods. What is considered transgressive in one context might not be in another. Furthermore, societal attitudes toward gender expression are evolving, with increasing acceptance of diverse gender identities and expressions.

4. Intersectionality

Gender transgression intersects with other aspects of identity, such as race, ethnicity, sexuality, and disability. For instance, the experience of gender transgression can be different for individuals from marginalized backgrounds, as they may face multiple layers of discrimination and expectations.

5. Impact

Gender transgression can lead to both positive and negative consequences. On one hand, it can be empowering and liberating for individuals to express themselves authentically. On the other hand, gender-transgressive individuals may face discrimination, harassment, or violence due to their nonconforming expressions.

6. Legal and Social Implications

In some contexts, gender transgression can challenge legal and social norms, particularly in areas related to dress codes, public restrooms, and identification documents. Many advocates are pushing for more inclusive policies that respect individuals’ chosen gender expressions.

7. Examples of Gender Transgression

i. Cross-Dressing: Wearing clothing that is traditionally associated with a different gender. This could involve someone assigned female at birth wearing historically masculine clothing or vice versa.

ii. Androgynous Appearance: Choosing clothing, hairstyles, and accessories that do not align with binary gender categories.

iii. Non-Binary Identity: Identifying as non-binary means not exclusively identifying as male or female. Non-binary individuals may use pronouns like “they/them” and express themselves in ways that challenge traditional gender norms.

iv. Genderqueer Expression: This term refers to individuals who intentionally disrupt traditional notions of gender through their appearance, behavior, and self-identification.

There is no one definitive answer to the question of what gender transgression is. The term can be used to describe a variety of behaviors and identities that challenge traditional notions of gender.

C. Transgenderism

Transgenderism is a term used to describe the experience and identity of individuals whose gender identity doesn’t correspond with the sex assigned to them when they were born. It’s important to note that “transgenderism” is sometimes seen as an outdated or clinical language. Many prefer to use terms like “being transgender” or “trans identity” to emphasize the personal and human aspects of the experience. Key points about transgenderism:

1. Gender Identity

Gender identity is a deeply held sense of being male, female, a blend of both, neither, or something else entirely. Transgender individuals have a gender identity that differs from the sex they were assigned at birth.

2. Transgender Individuals

Transgender people can be of any gender identity. A female at birth who identifies and lives as a man is a transgender man. Similarly, a male at birth who identifies and lives as a woman is a transgender woman.

3. Diverse Identities

Transgender identity is diverse and includes a range of experiences. Some people may identify as binary transgender individuals (identifying as strictly male or female), while others may identify as non-binary, genderqueer, genderfluid, or other terms that reflect a more complex understanding of gender.

4. Transition

Transitioning is the process some transgender individuals undertake to align their physical appearance or social roles with their gender identity. This may involve social transitions (such as changing names and pronouns), medical interventions (such as hormone therapy or surgeries), or legal changes (such as updating identification documents).

5. Gender Dysphoria

While not all transgender individuals experience gender dysphoria, some may experience psychological distress due to the incongruence between their gender identity and their assigned sex. Gender dysphoria can be alleviated through transitioning and supportive environments.

6. Derivative Concepts

i. Not About Sexual Orientation: Gender identity is separate from sexual orientation. A transgender person’s gender identity does not determine their sexual orientation.

ii. Not a Mental Illness: Being transgender is not a mental illness. However, gender dysphoria, the distress arising from incongruence, is recognized as a medical condition in some classifications.

History

A. Gala

The oldest findings in gender transgression are associated with the Sumerians and the worship of one of their major deities. The lineage of the Sumerians traces back to the descendants of Shem, one of Noah’s sons. After the narrative of the global flood in Genesis, humanity dispersed. Amidst this dispersion, the Sumerians established their home in the region of Shinar. Here, they embarked on the remarkable venture of constructing the Tower of Babel—an ambitious undertaking driven by a yearning to ascend towards the heavens. However, in their bold pursuit, their actions attracted divine attention, prompting G-d to introduce language diversity among the people. This divine intervention resulted in a state where mutual understanding became elusive.

Within the verses of Isaiah’s book, the Sumerians are depicted as a people who once held grandeur but have since experienced a decline from their former splendor. Isaiah employs a metaphor, likening the Sumerians to a vine that has been separated and consigned to flames, eliciting sentiments of diminishing greatness and sorrow. The Sumerians worshipped a variety of gods and goddesses in their religion. These deities formed a complex and diverse pantheon that covered different aspects of life and the cosmos. Some of the most prominent gods and goddesses in Sumerian mythology include Inanna. Innana was a complex and multifaceted goddess representing both life’s positive and negative aspects. She was a goddess of love and passion but also war and destruction. She was a goddess of fertility and abundance but also a goddess of death and the underworld. The Gala were esteemed priests devoted to Inanna in Sumerian and Ishtar in Akkad, and they were also known by the names kurgarrû and assinnu

The oldest among these roles is that of the Sumerian gala priest. Originally specialized in singing lamentations, gala priests are attested in temple records dating back to the middle of the third millennium. Often accompanied by female mourners and wailers, they used hymns to both extol and beseech the goodwill of the gods. These liturgies, like much of Mesopotamian temple ritual, aimed to appease the hearts of the deities. According to an Old Babylonian text, the goddess Inanna was the recipient of heart-soothing laments performed by the gala priests, whom Enki[1]specifically created for this purpose (Roscoe 1996, 213)

The Gala was a group of men who challenged gender norms by dressing and behaving in ways that were deemed feminine. Devoted to the goddess Inanna, they sang, danced, and played music to pay tribute to her. Additionally, they conducted rituals and ceremonies as part of Sumerian religious practices. All these aspects point to the fact that the role of the gala priest encompassed with gender transgression. The extent to which this transgression entailed an enduring social role and identity or was confined to ritual practices was well known due to the new archaeological discoveries.[2]The practice of lamentation and wailing, attributed initially to female roles, might have gradually been embraced by men over time. This progression led to the establishment of an institutionalized form of gender distinction, where male gala priests upheld the feminine elements of their vocation while harmonizing their gender identity and sexuality in accordance with their roles. Indications of a deeper layer of meaning as transgender or similar become apparent in the Sumerian adage, “When the gala wiped off his ass [he said], ‘I must not arouse that which belongs to my mistress [i.e., Inanna].’ “[3]An implicit reference to homosexuality, intertwining personal and spiritual considerations. Intriguingly, the very word “gala” was symbolized by the conjunction of the signs “penis + anus” (GIS.DUR).[4]

The main characteristics of the priests of Inanna and then Ishtar were:

1. The Gala is first mentioned in Sumerian texts from the 21st century BCE.

2. There is the usual association between the Gala and castration, possibly to enhance their androgynous characteristics.

3. They are sometimes referred to as the “brides of Inanna.”

4. They believed to possess the power to heal the sick and bring good luck.

5. Visual representations often show adorned with makeup and jewelry.

6. They were seen as vessels for the manifestation of Inanna’s presence. ( The ancient Sumerians believed that the gala priests served as vessels for the presence of the goddess Inanna. This belief finds support from various sources, including the poems "The Marriage of Inanna and Dumuzi" and "The Descent of Inanna to the Netherworld." In these poems, the gala priests are described as being imbued with the spirit of Inanna or assuming the form of Inanna. Archaeological evidence also lends credence to this belief. In certain Sumerian temples, archaeologists have uncovered statues of gala priests depicted in a state of nudity or partial nudity. There is a strong possibility that the gala priests underwent ritual disrobing to enhance their receptiveness to the presence of Inanna.)

A. Galli

The Galli were temple personnel in central Anatolian cities, worshipping a goddess often depicted on a throne with lions or leopards, tracing back to Çatalhöyük. This iconography, including the “tower” headdress, mirror, rosettes, patera, and tympanum, persisted through Hittite, Neo-Hittite, and Phrygian times. Cybele's name links to Neo-Hittite Kubaba and Phrygian Matar Kubileya. While prehistoric evidence of goddess-associated priests is scant, Hittite-era inscriptions hint at their presence. The earliest Attis evidence appears in Phrygian times. “Ates” often occurs in inscriptions, with Lynn Roller suggesting royal Phrygian origins and potential head priest status. Despite possible priest-king status, invasions lessened political influence. By the mid-third century, Attis was appointed by Galatian invaders. Attis’ identity and iconography developed in Hellenistic times. The Archigallus oversaw priests, with fanatici Galli encountered by Romans in 190 and 189 BCE performing traditional roles as officials. Anatolian temples held cultural importance since Hittite times. When Galli acquired specific attributes during Hellenistic times remains uncertain.

Though Attis myths often portray him as Galli’s founder, a variant suggests otherwise. Attis castrates himself to avoid a king’s advances and is discovered by priests of the Great Mother. They bury him and establish annual rites to commemorate his death.

In Rome, Cybele was brought from Phrygia in 204 BCE and placed in a temple on Palatine Hill. Her annual festival, the Megalensia, became a major event in the Roman calendar. The galli, priests of Cybele, were initially prohibited from participating in public ceremonies, but this changed during the reign of Claudius. The Megalensia was moved to March, and the galli were allowed to participate in official observances.

References from the first century by Ovid, Seneca, Persius, Martial, Statius, and others indicate that the Galli were common throughout the empire. In Apuleius’s second-century fable, “Metamorphoses: The Golden Ass,” they’re depicted in collectives near temples, roaming streets and countryside, begging and performing religious rites. Apuleius’s account is accurate for even today:

The following day, they went out, wearing various colored undergarments with turbans and saffron robes and linen garments thrown over them, and everyone hideously made up, their faces crazy with muddy paints and their eyes artfully lined. Some wore white tunics, fastened with belts, with purple stripes flowing in every direction like spears and yellow shoes on their feet. They put the goddess, draped in a silk cloak, on my back to carry, and with their arms bared to the shoulders, hoisting enormous swords and battle-axes, they leapt about shouting [evantes], raving in a religious dance to the singing of pipes. After wandering by not a few small cottages, we arrived at some villas of landowners, and entering the first one, they immediately flew around every which way, howling [ululatibus] cacophonously. For a long time they would hang their heads down on their necks and, with quick, twisting motions, whirl their hanging hair around in circles and sometimes assail their flesh with bites. At last, with a two-edged ax that they carried, everyone cut their arms. Then, from among them, one of those pouring forth in raving pretended to be stricken with madness [vecordiam] and affected repeated gasps from the depths of his breast, as if filled with the power of a divine spirit-as if, in other words, the presence of a god were not accustomed to make men better but weaker and ill! ... You could see, by the cutting of the swords and the blows of the whips, the soil become wet with the filthy blood of the effeminates (8.27-28)

The same behavioral processes can be seen today in the festive gatherings of these people with gender incongruence. The Galli were a group of men who castrated themselves in service to the goddess Cybele. They were considered equivalent to the Corybantes and Curetes, who performed rites for individual benefit, not gods. Their rituals involved loud music and sensory disorders, which created a liminal state that suspended gender distinctions. This state was seen as a form of catharsis, and it helped to restore peace to those in psychological distress.

The Galli were a controversial group, and their practices were often seen as shocking and unnatural. However, they were also seen as sacred and divine and believed to have the power to heal and predict the future. Their relationship with Christianity was complex, and the Christian Church eventually condemned them.

A. Hijra

The hijra cult in India, devoted to goddess worship, offers insights into the interplay between erotic and ascetic dimensions of gender transgression. With roots as ancient as the Galli, these individuals, estimated at around fifty thousand in northern India, are dedicated to Bahuchara Mata[2], a mother goddess. [3]Ethnography by Serena Nanda reveals they live collectively under gurus and appear in groups at weddings and childbirths, invoking blessings. A remarkable parallel between the hijra and the Galli is castration. Both groups underwent castration, often in temples. For the hijra, the procedure involves the removal of both penis and testicles, with the initiate chanting the mother goddess’s name. Blood flow is believed to purge the “heat” causing maleness and desire. The result is liberation and the role of a sannyasi, transmitting goddess blessings.

Significantly, hijra castration doesn’t alter their gender. They wear women’s clothing publicly but display distinct “femininity” and behavior. The attitude toward them varies from fear to reverence. Their lifting saris to reveal castration scars symbolize absence, not possession. Hijra’s presence in India dates back centuries, with origins linked to references in texts like the Mahabharata. Earlier texts also mention “neither man nor woman” figures. Sanskrit literature echoes a well-established third-gender status from early times despite certain denied rights.

Understanding hijra’s emergence requires examining gender transgression, asceticism, castration, collective organization, and usual prostitution that define their configuration within the modern cult.

[2] Bahuchara Mata is a mother goddess who is revered by hijras in India. She is considered their patron deity and is believed to play a significant role in their identity, community, and rituals. The story of Bahuchara Mata is often cited as the origin of the hijra community. According to the legend, a warrior named Bapiya attempted to molest a young woman named Bahuchara. In response, Bahuchara cursed Bapiya to become impotent and transformed him into a eunuch. After this transformation, Bapiya became the first hijra and started the community. Hijras consider themselves the "special devotees" of Bahuchara Mata. They believe that she blessed them with a unique identity and a role within society. The worship of Bahuchara Mata is an integral part of hijra culture. Her temples are important community spaces for hijras, where they come together for worship, social interactions, and support. Bahuchara Mata represents more than just a deity for hijras; she embodies their history, identity, and struggle for acceptance. The goddess's story of transformation and empowerment provides hijras with a narrative that validates their existence and helps forge a sense of belonging within their community and society at large.

Luke 3:1 RVR60

En el año decimoquinto del imperio de Tiberio César, siendo gobernador de Judea Poncio Pilato, y Herodes tetrarca de Galilea, y su hermano Felipe tetrarca de Iturea y de la provincia de Traconite, y Lisanias tetrarca de Abilinia,

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