The term "trans/criptions" names both the interconnectedness between transness and disability and the methodology of analysis that foregrounds this interconnection. This dissertation brings together queer theology, trans studies, and disability and crip theory to explore the capacitation of gendered personhood in the image of God, and to offer a constructive theological proposal more adequate to the needs and experiences of what Hil Malatino calls "queer corporealities." Under racial capitalism and global neoliberalism, gendered personhood is capacitated by the thinly secularized legacies of theological discourses of humanity created in the image of God. Foregrounding trans/crip lives reveals the urgent need for a reformulation of what it means to be created in the image of God, building on and expanding the relational interpretations proposed by feminist disability and trans theologians.

Using Clarke et al.'s framework of biomedicalization, I interpret the medical assignment and reassignment of gender as instantiations of inadequate interpretations of the image of God. The assignment of gender, paradigmatically though not exclusively to intersex infants, capacitates gendered personhood as a reified and God-given property of the body, imposed through the colonizing intervention of white western technoscientific practices. The reassignment of trans people's genders embodies a more inclusive vision of gendered personhood, yet one that is still beholden to racial capitalism and the market forces of neoliberalism. Trans/cripping the biomedicalization of gender and its attendant theological commitments involves denaturalizing and dismantling the categories and ideologies at play: whiteness, cisness, dis/abledness, the body, and hierarchialized distinctions between the human and its others.

Thinking with feminist cyborg theory and new materialisms, I propose an alternative, trans/crip-centered way of understanding embodied personhood as affective assemblages. Reframing the image of God as inhering in the affect of all matter, I suggest that all of creation embodies God's image in its concrete, specific, and multifarious becomings. Using both the Deleuzoguattarian assemblage concept and feminist thinkers who have continued and expanded the work of Donna Haraway's "Cyborg Manifesto," I propose a posthumanist understanding of personhood in the image of God as trans/crip cyborg affective assemblage, explored through a range of materialist becomings: becoming-animal, becoming-earth, becoming-machine, becoming-fictional.