Monday, March 15, 2021

Duane E. Jeffrey on a (Latter-day Saint) Theological Viewpoint of Intersexes in Humans

  

From a Theological Viewpoint

 

Consider a testicularly-feminized "female," who would be male but for one anomalous gene among the 100,000 or so which comprise humans. Does this body house a male, or a female, spirit? Such persons possess Y chromosomes and testes, yet they consider themselves female; they marry as females, adopt children--and are sealed as females in the temple. What are the eternal implications? Some persons with "adrenogenital" syndrome have been raised male, and some female. They, too, can marry and participate in the sacred ordinances. Have we articulated a theology to embrace this reality?

 

Some commentators have suggested that such "accidents" do not occur among Mormons, an erroneous statement presumably designed to resolve a perceived paradox. In fact, in a church of four million there are undoubtedly hundreds of such cases. Conservative estimates of the incidence among the general populace of chromosomal abnormalities per live births are for XXY, 1/800 male births; for XYY, 1/700 males; for XXX, 1/1000 females; for XO, 1/3,000 females (over 90% of which are naturally--spontaneously--aborted). Reliable figures for the incidence of the gene-caused syndromes (testicular feminization, adrenogenital syndrome, and related examples) are virtually impossible to obtain, but it is defensible to conclude that the major intersex conditions collectively account for at least one in each 25,000 persons, with minor anomalies being considerably more frequent.

 

There are other significant questions inherent in this challenging corner of human experience. As Mormons, we tend to emphasize that the body is the servant of the mind, or at least that it should be; that the body should reflect the wishes and higher aspirations of the mind; that the mind, in turn, can be equated with the spirit. In recent years, medical science has acknowledged for the first time the real problems of persons whose bodies are identifiably one sex--with or without the physical or hormonal miscues identified above--but whose minds are that of the opposite sex. In these cases, the mind/body guidelines have often been reversed. The ecclesiastical counsel frequently given to such persons is that the body, not the mind, is the manifestation of God's will, and that by some means they should subject their minds to the morphology of their bodies. Is this an appropriate expression of the mind/spirit/body trichotomy? How does this relate to cases where gonadal tissue and body morphology of both sexes are expressed? Do our answers deal with the range of expression in such cases as adrenogenital syndrome?

 

"Authoritative" statements on this subject from the presiding authorities of the Church are too few and too oblique to permit or to justify analytical review. One can, if one is so inclined, string together a few public utterances which, though not specific, may be made to reflect a certain impatience with the problem. But this would be an injustice, for specific private communications and handling of individual cases reveal a much more cautious and sensitive approach.

 

It is surpassingly difficult for those of us with no gender problems to empathize with those who possess them; nevertheless, a genuine Christ-like commitment demands that we learn to do so. A sensitive and informed counseling program will require the thoughtful fusion of an inspired theology with an increasing wealth of biological understanding,--which is, after all, only revelation through another channel. (Duane E. Jeffrey, "Intersexes in Humans: An Introductory Exploration," Dialogue: A Journal of Mormon Thought, volume 12 no. 3 [Fall 1979]:112-13)