Religion and Intersex: Perspectives from Science, Law,Culture, and Theology

Routledge New Critical Thinking in Religion, Theology and Biblical Studies,

Abingdon, Oxon: Routledge, 2023

Stephanie A. Budwey

ISBN : 0-429-67104-0

Stephanie A. Budwey began this work in 2014 at the Kirchliche Hochschule Wuppertal/Bethel in Germany after receiving a Karl-Immer-Stipendium for the

habitation project titled Letting the Entire Body of Christ Speak: Practical Theological Reflection on Intersex Christian Narratives (xi). In the book’s introduction, she clearly articulates her aims:

Moving from a paradigm of sexual dimorphism to sexual polymorphism in the areas of science, law, culture, and theology will help promote the full humanity and flourishing of intersex people by creating a world where intersex individuals are no longer coerced and/or forced to undergo medically unnecessary treatments, especially without their full and informed consent; are no longer made to experience human rights violations due to their lack of legal protection; are no longer rendered inhuman and Other through epistemic injustice rooted in social and cultural norms and stereotypes; are no longer told they are not made in God’s image as a result of a sexually dimorphic interpretation of Genesis 1:27; and are no longer made to feel unwelcome, invisible, or excluded in worship services that fail to recognize them (3).

Budwey approaches her analysis through four perspectives—science, law, culture, and

theology—to expose how dominant narratives have misunderstood and overlooked

intersex experiences. These narratives deprive intersex individuals of both linguistic

representation and the space for autonomous action. Within each of these domains,

the author diagnoses the existing problems and proposes alternative frameworks in

support of her central thesis. As an endosex woman, Budwey enriches her analysis by

integrating the lived experiences of six German intersex Christians, adding contextual

specificity to her claims. These personal experiences not only highlight the limitations

of a binary framework for understanding sex and gender but also allow intersex

individuals to articulate their own experiences, rather than being mediated solely

through the endosex professionals.

In her writing, Budwey begins by presenting traditional perspectives on intersex

individuals. Scientifically, she notes that sex is determined by multiple interrelated

factors—including genes and chromosomes, internal and external genitalia,

hormones, and psychological identity. Despite this complexity, medical practices have

long been shaped by outdated taxonomic thinking that “gender was plastic” (24) and

can be molded according to assigned sex, and that “surgery is necessary for psychic

health of those with intersex traits, their parents, and society” (25). As a result, many

intersex infants were subjected to surgical interventions shortly after birth, often

without sufficient consideration of the long-term consequences for their bodily

integrity and psychosocial development. Legally, intersex individuals are frequently

required to choose between “male” and “female” in order to access fundamental civil

rights such as marriage, education, and healthcare. Existing legal frameworks fail to

recognize or protect those identifying as “both” or “neither,” rendering them invisible

within the law. Culturally, Budwey critiques the dominance of Western binary logic,

which insists that one must be either this or that. Individuals who do not conform to

this binary are often forcibly categorized, positioning intersex individuals as problems

to be corrected rather than persons to be affirmed. Theologically, Christian traditions

have tended to interpret creation through a male/female binary, lacking the theological

language or imagination to incorporate intersex experiences fully. As a result, intersex

people are often excluded from theological visions that affirm the inherent dignity of

all human beings as created in the image of God.

In each chapter, Budwey also presents alternative voices, highlighting the efforts of

activists and scholars who advocate for intersex human rights and promote the

development of new frameworks aimed at fostering a more inclusive and pluralistic

society. Medically, she argues that “the best option is to wait and let the child

determine their own sex/gender, rather than perform irreversible surgery without their

consent” (36). Legally, she contends that the law should “include those who identify

outside of the sex/gender binary, rather than legally erasing them” (61) and should

prohibit gender-assigning surgeries until individuals can make informed decisions.

Culturally, she calls for expanding linguistic repertoires, listening to diverse voices,

and addressing these issues through education by “reevaluating cultural assumptions

around what is normal and what is different about sex/gender” (107). Theologically,

she advocates for the development of new theological language that moves from

“either/or” to “both/neither” in order to create spaces that “acknowledge that there are

indeed people of many genders” (151).

This book approaches the topic of intersex from multiple disciplinary perspectives. By

incorporating ethnographic methods, particularly through interviews with intersex

individuals, Budwey brings the discussion closer to real-life experiences, making the

book more nuanced and multi-dimensional, rather than just a conceptual or academic

exploration. This methodology strengthens her argument and provides valuable

insights into how to address other contentious issues, such as abortion or transgender

rights. While discussions around such topics can begin with institutional, historical, or

value-based frameworks, they inevitably involve real human experiences. Using

ethnography, the author avoids reducing individuals to mere objects, instead revealing

their humanity and needs through personal stories.

The interviewees in this book are primarily from Germany, so the sample size is

limited. However, the book still provides a voice for readers outside of Europe and the

Americas. For example, in Taiwan, about 40 newborns each year are intersex.

Reflecting on my own experience growing up in the church, I have never heard the

church address the topic of intersex individuals. This book thus serves as an important

educational tool, introducing intersex narratives and perspectives to regions where

these issues may have been overlooked. Budwey states that one of the intended

audiences is those who serve in the church. Personally, I believe that, as a place of

education, if church leaders were to reflect more deeply on the language they use and

employ it thoughtfully and responsibly, it could help create a space where everyone

who comes to the church feels comforted and accepted. This is not only relevant to

the issue of intersex people but also to women, LGBTQIA+ individuals, the elderly,

disabled people, and those from different racial backgrounds. In a cultural narrative

that divides people into “us” and “them,” the church can work to become a place that

reflects Jesus’ love for the world by using language to foster inclusivity and

acceptance for all.

However, Budwey points out that Western culture, influenced by Christian theology,

has shaped medical and legal systems through a binary understanding of gender,

rooted in the notion of only two sexes: male and female. While this concept is

introduced early in the book, the theological implications are not explored until the

fourth chapter. I wonder how the reader’s perception might change if theology were

addressed at the forefront, followed by discussions on culture, science, and law. How

might this shift in structure affect the reader’s understanding and influence their

views?

Despite my one reservation, I highly recommend this book. Especially in light of the

2025 policy implemented by the new U.S. president recognizing only two genders,

the perspectives and suggestions offered here provide a much-needed alternative

voice. The book challenges society’s binary understanding of gender and urges both

readers and the broader public to engage with the diversity and complexity of gender

beyond the binary. In this sense, it is particularly timely.

Shin Cheng