Papers by Susannah Cornwall
Practical Theology, Jan 31, 2017
This article reports the findings of a small-scale qualitative research project which sought to d... more This article reports the findings of a small-scale qualitative research project which sought to discover how sexualities education was delivered in Anglican Theological Education Institutions in the UK. With a background of cultural and ecclesial change, as well as the adoption of a single university to validate the majority of theological education courses, the authors build on work done previously to determine the presence of gaps or dissonances between policy and practice. Analysis of on-line questionnaires and semi-structured interviews suggests continuing contestations around sexualities, and diverse opinion even within the same institution. By exploring data within a postmodern methodological framework under the headings of formal education, informal education and the discernment process, we note more congruence than previously within Colleges and Courses, but a diversity of experiences in different dioceses. We recognize the challenges of theological education in a disputed environment, and recommend some changes to the selection process.
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Theology, Mar 1, 2021
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Oxford University Press eBooks, Nov 13, 2014
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Theology and Sexuality, 2007
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Journal of Semitic Studies, Jul 3, 2012
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Routledge eBooks, Dec 14, 2021
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SCM Press eBooks, Aug 31, 2010
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Zygon, Apr 25, 2022
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Theology and Sexuality, 2008
Abstract Intersex conditions might be more usefully explored in light of theologies from impairme... more Abstract Intersex conditions might be more usefully explored in light of theologies from impairment rather than those from sexuality. The areas of concurrence between intersex conditions and disability feed into theologies which fully respect and take into account such bodily states. Hegemonies of ‘goodness’ and ‘normality’ which lead to the marginalization of intersexed and impaired bodies are grounded in theological beliefs which fail adequately to ‘queer’ oppressive socio-cultural discourses. The disability theology of John M. Hull is used to argue that the ‘ideologies of dominance’ which assume the ‘sighted world’ to be the only ‘real world’ are also evident in assumptions that the binary-sexed world is the only real world; and that it is appropriate for theologians to query and subvert such assumptions. Kenotic behaviour in the realm of gender identity might involve the ceding of sexed signification by those who are not intersexed, rather than the assimilation or unchosen ‘correction’ of those who are.
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Routledge eBooks, Apr 8, 2016
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Theology
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Concilium: Revista internacional de teología, 2019
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The thesis explores the theological implications of intersex conditions (those involving the cong... more The thesis explores the theological implications of intersex conditions (those involving the congenital development of ambiguous genitalia, a congenital disjunction of the internal and external sex anatomy, sex chromosome anomalies, or variations in gonadal development) and their medical treatment. Christian theology has valued the integrity of the body and the goodness of God reflected in creation, but has also set much store by the ?complementarity? of ?normal? male and female physiology (and gender as mapped onto these). It has been threatened by liminality, shifts in sexed and gendered identity, and non-marital sexual activity. However, a deconstruction or querying of male and female as essential or all-embracing human categories changes conceptions of legitimate bodiliness and of what it means for human sex to reflect God. Theologies based too unmovingly in sex or gender complementarity are dubious in light of intersex, and fail to resist imperialism, hegemony and heteronormativity. Theologies which value incarnation and bodiliness must speak with stigmatized or marginal bodies too: the Body of Christ is comprised of human members, and each member changes the Body?s definition of itself as well as being defined by it. Accepting the non-pathology of intersexed and otherwise atypical bodies necessitates a re-examination of discourses about sex, marriage, sexuality, perfection, healing and the resurrection body. Informed by existing theologies from three marginal areas (transsexualism, disability and queer theology), this beginning of a theology from intersex demonstrates the necessity of resisting erotic domination in defining bodies. Theology is always self-queering, since it contains tools for hermeneutical suspicion, for overturning religious and cultural practices which do not meet the demands of love and justice. Although intersexed people do not always align themselves with the politically queer, intersex is, unavoidably, theologically queer. The ongoing erasure of intersexed bodies and experiences demands theological responses motivated not by fear but by a desire to expand the ways in which human lives and bodies tell stories. Until theologians, medics and others accept that the male-and-female world is not the only ?real? world, and that the normalizing procedures of surgery and signification which bolster it are themselves grounded in something partial and arbitrary, the silencing and devaluing of otherness in human bodies will go on. This cannot be justified.
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Concilium, 2019
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Theology, 2021
sources of such a framework. The final section of this book shows how there is a renewed interest... more sources of such a framework. The final section of this book shows how there is a renewed interest in some form of Platonism, in the postulate of an eternal and mathematical basis of the sensory world, within natural science. There is a reaction against the rejection of the ideal of beauty in the arts. And there is a discontent with the materialism that disenchants the world and makes truth and beauty into purely subjective attitudes to a value-free reality. Platonism, as this volume plainly shows, is not a system that degrades matter and the particular events of time and history in favour of intellectual abstractions and arid eternal ideas. It is a set of poetic explorations of how this sensory world can be truly seen as the vehicle or sacrament of transcendent meaning and value, as a real, vital and moving image of eternity. This is also what Christianity is, at its best. It is not surprising, then, that some form of Christian Platonism is an enduring inspiration for Christian faith.
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This is the author accepted manuscript.Chapter 9; Volume
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Papers by Susannah Cornwall