Mt 19:12 – “There are some eunuchs who were that way from birth, and some who were made eunuchs by others, and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

How, if at all, does Jesus’ teaching inform modern debates about gender diversity?

Justin Tanis writes:

‘Clearly Jesus knows that some people are born outside the binary gender system and people whose lives lead them beyond it. He speaks of multiple ways in which someone might become gender variant, and he does so with compassion and clarity. We are called to do likewise.

‘Jesus goes on to acknowledge a connection between the dominion of God and eunuchs. We see in the words of Jesus an acceptance and acknowledgement of gender diversity. Modern science and medical knowledge support Jesus’ concept that someone can become a eunuch in multiple ways, including being born intersexed and those who choose this status.’ (Cited by Davie)

In her contribution to Understanding Transgender Identities: Four Views, Megan DeFranza states that

‘Although later Christians would conclude Jesus was commending celibacy for single-minded service to God (like Paul’s recommendation in 1 Cor. 7:32–35), this does not explain why he would employ the enigmatic figure of the eunuch to make this point.’

Uncontroversially, DeFranza says that the first type of eunuch referred to by Jesus would be a person born with what we would now call an ‘intersex’ condition.  The second type would be men who had been castrated (usually against their will), and were found as pagan priests, high-status slaves (often managing the households of aristocrats), or exotic sex slaves.

With regard to the third type (those who have made themselves eunuchs) some early Christians, writes DeFranza, might have viewed a literal self-castration as a praiseworthy self-sacrifice, analogous to martyrdom.  Others (both men and women) transgressed the norms of gender with regard to hairstyle, dress and comportment, believing that their new identity in Christ transcended cultural expectations regarding gender.  (Regrettably, DeFranza only references another of her own works in support of this).

For Augustine, the only positive aspect of eunuchism was as an exemplar of virginity.  DeFranza appears to be sympathetic to the idea that the (Roman) notion of male superiority prevented Augustine, and those who followed him, from seeing through the implications of gender ambiguity.

Later, monastic communities were peopled by monks and nuns who had ‘made themselves eunuchs’ for the sake of the kingdom.

Of course, castration in ancient times was usually performed against the individual’s will.  Nevertheless, it is significant (according to DeFranza) that the outrage that many modern Christians express against voluntary genital surgery was not shared by many of their ancestors, who saw the eunuch’s service to God as being of higher value than conformity to male gender:

Some ancient Christians believed one’s identity in Christ superseded gendered identity, leaving them free to disregard the gender expectations of their day. This is the exact opposite of what many conservative Christians today mean when they challenge transgender Christians to find their identity in Christ and take up their “God-ordained” role by living out the gendered expectations of society based on the shape of their genitals.

DeFranza adds:

‘While some rabbis ridiculed eunuchs for their inability to appear masculine (e.g., lack of beard) and perform according to masculine ideals (e.g., father children), Jesus—in a move paradigmatic of his ministry—sets up these outsiders as models of Christian discipleship.’

It appears to me that DeFranza’s argument is flawed in a number of ways.  It side-steps the focus of the present passage (which has to do with marriage, divorce, and celibacy).  It normalises what was probably a minority (and certainly an unbiblical) view in the early church (that unsexed bodies were more virtuous than sexed bodies).  It rests on undue speculation (a word which even she employs at one point).