The Reverend Dr. Elizabeth Keaton, outgoing President of the Episcopal Women's Caucus put together this very helpful overview of actions taken at the General Convention earlier this month. Many thanks to her for sharing it!

- General Convention approved the $111,516,032 budget for 2013-2015. The budget is based on the Five Marks of Mission.

- The Rev. Gay Clark Jennings of Ohio was elected President of the House of Deputies. Byron Rushing of Massachusetts was elected Vice President of the House of Deputies.

- Anglican Covenant: General Convention affirmed the commitment to building relationships across the Anglican Communion, especially through the Continuing Indaba program, but declined to take a position on the Anglican Covenant.

- Eight bishops received approvals to their consent process: Atlanta,New Hampshire, Pittsburgh, Rhode Island, Texas (Suffragan), Virginia (Suffragan), Western Louisiana, and Western Massachusetts. Related, General Convention approved a change in rules so elections held close to General Convention no longer need to go to General Convention for the consentprocess.

- Israel-Palestine: General Convention supported a resolution onpositive investment in the Palestinian territories. Bishops agreed to postpone indefinitely the conversation on corporate engagement.

- Bishops rejected several resolutions attempting to postpone implementation of the Episcopal Church Medical Trust.

- Executive Council elections: The House of Deputies elected seven lay and two clergy members: Lay members elected for six-year terms are: JosephS. Ferrell of North Carolina, Anita P. George of Mississippi, Fredrica Harris Thompsett of Massachusetts, Karen Ann Longenecker of the Rio Grande,Nancy Wonderlich Koonce of Idaho, and John Johnson of Washington (DC). Lay person, Elizabeth L. Anderson, of Connecticut was elected for three years. Clergy members elected for six-year terms were the Rev. Susan B. Snook of
Arizona and the Rev. James B. Simons of Pittsburgh.

- A030: establishes how clergy who want to leave the Episcopal Churchfor another part of the Anglican Communion can do so without renouncing their Holy Orders

- A033 and C049 enact a series of revisions to Title IV, the clergydiscipline canons, to fix some errors while maintaining the underlying principles of the canons

- A036: commends the 11-year relationship of full communion with theELCA and asks the Lutheran-Episcopal Coordinating Committee to address areas where Episcopal and Lutheran practices differ, especially who can
preside at Holy Communion and the role of deacons.

- A049: a denominational response to same-sex blessings. The approved liturgy is for provisional use. The diocesan bishop has to grant approval for use in his/her diocese even in those states where same-sex marriage has been legislated. It is effective first Sunday in Advent 2012 (December 2).

- A050: authorizes a task force to study marriage.

- A054: new rites and prayers for pastoral responses to people caring for animals, including the death of a pet

- A102, the first reading of an amendment to the constitution that would help dioceses that want to merge with another diocese or divide itself into two dioceses to do so without requiring sitting bishops in all dioceses involved.

- A122: Standing Commission on the Structure of the Church should study the current budgeting process and matters of financial oversight and make recommendations to next General Convention

- A158: clarifies the status in the Episcopal Church of pastors in the Evangelical Lutheran Church in America who had been ordained by other pastors and not by bishops.

- A167: creation of an HIV Welcoming Parish Initiative to help congregations to become more engaged with people living with HIV/AIDS.

- B009: with the bishop's permission, use the lectionary in the BCP rather than the Revised Common Lectionary

- B019: affirms positive investment in the Palestinian Territories. It also calls on the church to support the Jewish, Muslim, and Christian study on peace with justice in the Middle East,

- B021: amends the canons to provide a mechanism for addressing disagreements in the pastoral relationship between a diocese and its bishop;

- B023: solidarity with the poor and indigenous people who bear great burdens because of climate change, with special mention to the Inupiaqs of Kivalina, Alaska

- B026: gives dioceses and parishes an additional three years to provide parity in health insurance cost-sharing between lay and clergy employees. That deadline now is extended until Dec. 31, 2015.

- B028: urges Congress to modernize the nation's refugee resettlement program

- C029: baptism as the normative entrance into Holy Communion

- C095 Church structure: a special task force of up to 24 to meet in the next two years from all levels of the church on reforms to structure, governance and administration. There will be a special gathering from every
diocese to hear what recommendations the task force plans to make to the 78th General Convention. The final report is due by November 2014.

- D016 - Selling 815: The House of Bishops approved a move away from, but did not authorize the sale of, the Episcopal Church Center headquarters.

- D018: calls on Congress to repeal federal laws, such as the Defense of Marriage Act, that discriminate against same-gender couples who are legally married in the states where that is permitted;

- D019 and D002: Support for the transgender community by adding gender expression and identity to two canons that prevent discrimination: the ordination discernment process is open; and guarantees equal place in the life, worship and governance of the church.

- D022: a church-wide response to bullying

- D023: affirms that all Episcopalians are called to be evangelists to help grow the church

- D025: establishes a Development Office to solicit major gifts and other resources

- D049: creates a pilot student loan fund for seminarians who agree to three years in under-served areas of the Episcopal Church.

- D055: urges the government to enact stricter controls on the use of carbon-based fuels

- D059: urges a halt to the Immigration and Custom Enforcement spractice of detaining people suspected of being in the country illegally without filing any charges against them.

- D066: develops a network of retired Episcopal executives to assist dioceses and parishes, modeled on SCORE

- D067: urges passage by Congress of the DREAM Act

- D069: a social media challenge calling upon every congregation to use social media in its current and future forms

- D081: directs the Standing Commission on Ecumenical and Interreligious Relations to initiate dialogue between the Episcopal Church and the Mormon Church in anticipation of General Convention 2015 in Salt Lake City.

And it’s a wrap.  General Convention 2012 is now one for the history books.

From my perch here on my last night in this Indianapolis hotel room, I am struck by a combination of wonder, gratitude and just plain exhaustion.  This church has done so much over the last couple of weeks, and they’ve also been long.

And in that spirit of Eucharist – of thanksgiving – and of the comfort and challenge communion offers, I offer a couple of snapshops from my experience of two communion services in the latter part of Convention:  The Integrity Eucharist and the TransEpiscopal Eucharist.

It was a huge honor to serve alongside Bishop Mary Glasspool, Bishop Gene Robinson, and Deacon Carolyn Woodall in the service.  And words cannot describe the emotion of the evening, which was a capstone to the passage of resolutions D019 and D002 earlier that day. The crowd of 1600 was positively elated.  Members of the TransEpiscopal team sat in seats of honor in the front row.  I have no words for how I felt looking out from the platform, seeing both longstanding TransEpiscopal teammates and newer members, several of whom are mentees (or, as became our GC joke, padawans…) and friends from Massachusetts.  I was particularly proud of our young adult presence this year.  There they all were being preached to, directly, by +Gene Robinson, who emphasized again and again, “we were meant to live in tents.”  

Referencing the nomadic life of Abraham and Sarah, he underscored how we should expect to be on the move, to be challenged, to grow comfortable with new understanding and then to be challenged yet again.  This is the work of the Spirit, +Gene preached, the Spirit that continues to flow among us, opening us to truths that Jesus told us we could not yet bear.  As John 16:12-13 puts it, “I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all truth.”  This has become one of my favorite passages over the last several years, particularly since I began working in earnest on trans issues in the church.  It's obviously one of +Gene’s favorites as well.  

The following day the House of Deputies debated one of the major LGBT related resolutions of General Convention, #A049, which authorized a blessing of same sex couples that was developed over the previous triennium.  It, too, passed in a landslide.  It was a huge moment for a church that does so much of its theology through its liturgical practice and development.  It is one thing for couples to already be able to receive a blessing—or even to have their marriage solemnized in church, as Bishop Shaw authorizes clergy to do in the Diocese of Massachusetts—but it is another thing for The Episcopal Church to officially authorize a blessing rite. 

Meanwhile, TransEpiscopal was preparing for another Eucharist.  Today I noticed a tweet from someone that read, “I hesitate to ask, but what is a TransEpiscopal Eucharist”?  In short, it was a service of Communion organized and lead by members of TransEpiscopal to which all were invited.  We came into the 2009 Convention with no plans for such a service, but were persuaded by friends within TransEpiscopal, Integrity, and the Episcopal Women’s Caucus to gather in that way.  In 2009 it was small—maybe twenty people – but very powerful.  We gathered in a circle around a table at the back of Integrity’s conference room, shared scripture readings, a group reflection, and the holy gifts of bread and wine.  At one point, someone held up a camera and snapped a photo that conveys well the service’s intimate feel.  

This year we decided to do a service again, planning the liturgy more in advance yet still leaving plenty of room for the Spirit to move our preparations.  As Iain Stanford and I finished putting the liturgy together in Integrity’s nerve center, the debate in the House of Deputies on the blessing liturgy was live streaming.  The liturgy passed just as we finished our work.  What a day!

As it so happened, our openness to the Spirit’s blowing allowed us to transform the service into a combination of both Baptism and Eucharist.  One of the totally unexpected delights of the Convention was meeting a genderqueer identified transman who, it turns out, came into Convention considering baptism.  TransEpiscopal volunteers instantly bonded with him, grafting him into the team.  And when Elizabeth Kaeton, President  of the Episcopal Women’s Caucus, baptized another General Convention attendee in the hotel fountain earlier this week, our new friend wondered whether he too might take this step here, rather than back in his home state.  Several long, inspired conversations later, it was apparent that the TransEpiscopal Eucharist was the perfect context for this moment. 

I had never had the privilege of doing an adult baptism before, nor had I baptized someone from the trans community.  This was a truly holy moment.  It also followed a long period of reflection—in place of a sermon—in which nearly all of the forty or so gathered people participated.  There was such joy, love, wonder in that room.  It was such a privilege to see the various roles played by both clergy and laity, trans and allied.  As Rev. Carla Robinson invited us, we all shared the bread and wine with one another, a fitting follow-up to the renewal of our baptismal covenants.  We were living fully into our membership in this one body—this changing, challenging body—and not simply our own, there in the Integrity meeting room, but that of the wider convention, of the wider church.  
 
As we come to the end of this powerful Convention, we stand at a kind of commencement.  An ending/beginning.  We are stepping into a new chapter in the life of The Episcopal Church.  TransEpiscopal’s and IntegrityUSA’s prioritized resolutions were and are part of something much larger.  

+Gene Robinson told us, “we were meant to live in tents.”  Yet even tents can perhaps prove  too constraining.  On the Transfiguration Mount where Peter, James and John beheld the already/not yet resurrected Christ, Peter’s impulse was to “make three booths” or “dwellings,” to try to pin Jesus down, to pitch his tent among us and stay for a while.  A long while.  But we weren’t meant to stay on that mount forever.  We were meant to travel back down, to walk through unforeseen valleys and reach the other side.

We were meant to be transfigured.

- The Rev'd Dr. Cameron Partridge

For Immediate Release
The 77th General Convention of The Episcopal Church has now added “gender identity and expression” to the church's nondiscrimination canons for both lay and ordained ministry. The House of Bishops passed the legislation on Saturday, July 7th. The House of Deputies then passed it Monday, July 10, officially making it an act of the convention.  By adding this language to its canons, The Episcopal Church joins the United Church of Christ, which took a similar step in 2003, and the Unitarian Universalist General Assembly, which did so in 2007.  Like The Episcopal Church, both groups have had openly transgender ordained and lay leaders for several years.

"We are filled with joy for this clear affirmation that the Episcopal Church welcomes and values the ministerial gifts of transgender people, lay and ordained,'' members of TransEpiscopal said in a joint statement after the House of Deputies' vote.

''We are also delighted by the strong support and broad understanding of trans issues shown by deputies representing a wide range of regions and generations in this church. As the church steps boldly into new frontiers in various facets of its life, we are proud to be part of this spirit-filled movement. We thank all of our allies, especially IntegrityUSA, The Consultation, and the Chicago Consultation for their tireless, heartfelt support.''

On the final day of Convention the House of Deputies also concurred with the House of Bishops to pass resolution D022 which calls for a Church-Wide Response to Bullying.  "Gender identity and expression" are included along with "economic, ethnic, racial or physical characteristics, religious status and sexual orientation" in a list of characteristics in response to which bullying often takes place.

“Bullying of any kind, for any reason, goes contrary to the second of Jesus’ two great commandments:  to love one’s neighbor as oneself.  As we in the United States continue to grow in awareness of the effects of bullying, we are proud that The Episcopal Church has decided to take a stand in support of the most vulnerable in our society.  Transgender people are certainly among them: according to a 2011 study, 78 percent of transgender people report being bullied or harassed as children.  It is high time for our church to join in the lifesaving work of ending this epidemic.”

The text of D022 reads as follows:

Resolved, the House of Deputies concurring, That the 77th General Convention calls for a church wide response to the epidemic of bullying, particularly of those perceived as being “different” by virtue of economic, ethnic, racial or physical characteristics, religious status, sexual orientation, gender identity or gender expression; bullying is defined as the recurring use of single or combined written, verbal or electronic expressions or physical acts or gestures, directed at any person that: result in physical or emotional harm to the person or damage to his/her property; places the person in reasonable fear of harm to him/herself or of damage to her/his property; creates an intimidating or hostile environment for the person; impacts the rights of the victim.  Bullying shall include cyber-bullying through elctronic/social media, telephonic technology or other means;and be it further

Resolved, That the General Convention encourage new partnerships among our congregations, dioceses, campus ministries, National Association of Episcopal Schools, public schools, counseling centers, and governmental organizations in order to support and offer preventative programs addressing bullying, harassment, and other related violence, especially with higher risk populations; and be it further

Resolved, That these partnerships be encouraged to create or join with existing required programs  designed to recognize and prevent abuse, neglect, and exploitation in our church settings which:

 - utilize positive, inclusive, empowering and developmentally appropriate
    materials
 - raise participant’s awareness about the issue
 - focus on prevention
 - seek to change bystander behavior into ally behavior
 - create partnerships between youth and adults
 - provide intervention and treatment for those who exhibit bullying behavior.

By Anderson C.

Tuesday morning in the shower, it hit me – the full weight of what had happened over the previous two days at General Convention.  My emotions rose up, mixing tears with the warm water streaming down my face.

I was thinking about how the House of Bishops and the House of Deputies  had both passed resolutions D019 and D002 that incorporate “gender identity and expression” into the non-discrimination canons for access to the ordination process and lay participation in The Episcopal Church.  The positive comments and arguments given by supporting and allied deputies were on my mind, as well as the final vote tallies.  An entire Christian denomination had just recognized and accepted trans people as valued members of the Church and removed barriers for their participation at all levels.  The enormity and impact of the outcome of these events were best summed up by my friend Vivian who, when I asked her for the reason behind her own emotional response, said, “Oh, just this business of changing the direction of American Christianity.” 

I was also remembering the previous evening, when trans people played a significant role in the Integrity Eucharist.  When I and other trans folks walked into the large room where the service was being held, we were directed to the first two rows of the center section of seating, where we found on each chair a printed piece of paper that said, “Reserved for VIPs and Transgender service participants.”  We also lead the procession to the stage, two columns of trans people leading TransEpiscopal members Reverend Cameron Partridge, Invocator of the service, and Reverend Carolyn Woodall, Deacon of the Eucharist, as well as Bishop Mary Glasspool, the Bishop Presiding and Bishop Gene Robinson, Preacher.

For his sermon, Bishop Robinson preached about the day, the passing of the two trans-inclusive resolutions and, in the House of Bishops, the passing of the trial liturgy for same gender blessings.  For me, the remarkable aspect of the Integrity Eucharist was the high level of trans inclusion, including in Bishop Robinson’s sermon.  

Clearly, these events could not have been realized without the support of friends and allies, including and perhaps especially members of IntegrityUSA and gay men, bisexual people and lesbians in the Church.  I considered that as I stood there in the service, surrounded by hundreds of supportive people, listening to Bishop Robinson telling us in the trans community that our work is not finished, with the promise, "We'll have your back."

This last sentiment was a new concept for me, not so much in intent because I have heard similar sentiments often enough before, but in action.  Since entering the GLBT community at the peak of the contentiousness around Rep. Barney Frank’s and the HRC’s 2007 actions to remove trans people from the protections of the Federal Employment Nondiscrimination Act (ENDA), I am afraid to say that I have been repeatedly disappointed by the “support” of our GL colleagues.  My painful experiences in this regard have not been with the majority of the GL people with whom I have interacted, but there have been enough of them to render me jaded and cautious about overtures of support.  I have spent too much of my energy in GLBT activism engaged in educating people in the GL community whom I always expect will know better but who too often do not.  At times the behavior of well meaning allies has felt patronizing, and at times, attitudes have seemed dismissive or even downright hostile. 

Fortunately, that has all been turned around at this General Convention and during the Integrity Eucharist the other night.  I believe that Bishop Robinson is aware of the need for education of the “GL’s” about the “T’s” – he gave me hope during his sermon when he spoke twice to the non-trans people at the service, "Don't underestimate what there is to learn on this."  In addition, the overwhelming support that was extended toward us trans folks was palpable.  We were included, we were part of the collective spirit, and we were loved.  I believe the Holy Spirit moved through everyone in that room that night, and I felt in communion with the hundreds of people there.  When Bishop Robinson said, “We'll have your back,” I believed him. 

What rose up in me in the shower and since then has been an overwhelming pride in The Episcopal Church for remembering, supporting and being inclusive of some of her most vulnerable members.  Even though we trans people are few in number in the Church, we have been rendered significant by our non-trans Episcopal gay, lesbian, bisexual and straight brothers and sisters.  For this, I am grateful, I have begun to heal, and I am proud to be a member of The Episcopal Church.

** Photos by Anderson C. 

Yesterday was an historic day, as theHouse of Bishops voted in favor of all three of the resolutions that take upgender identity and expression.

As yesterday’s blog post left off, we were on the edge ofour seats as the bishops began their afternoon session.  

At the conclusion of the morning session, Rev. Stephanie Spellers, a priest from my diocese (though soon to be of the Diocese of LongIsland) and one of the chaplains to the Bishops, had preached on one of the textsassigned for the day: Romans 8:18-27. From the lectern at the front of the room, she read it out deliberately:

I consider that thesufferings of this present time are not worth comparing with the glory about tobe revealed to us. For the creation waits with eager longing for the revealingof the children of God; for the creation was subjected to futility, not of itsown will but by the will of the one who subjected it, in hope that the creationitself will be set free from its bondage to decay and will obtain the freedomof the glory of the children of God. We know that the whole creation has beengroaning in labour pains until now; and not only the creation, but weourselves, who have the first fruits of the Spirit, groan inwardly while wewait for adoption, the redemption of our bodies. For in hope we were saved. Nowhope that is seen is not hope. For who hopes for what is seen? But if we hopefor what we do not see, we wait for it with patience.

She paused for several seconds before continuing:

Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

She went on to talk about our groaning as a church. We should not mistake this groaning simply for suffering, though it does indeed signal pain. Yet it signals something much larger: rebirth.  We should not lose hope in the midst of our process, our transition, our rebirth.  As I tweeted: 

#GC77 Stephanie Spellers 'this groaning that you hear' is church being reborn. 'You would notbe sitting here now unless u believed it.' 

We would not have been sitting there, would not still beworking here now, unless we believed it.

And, again:

#GC77 Stephanie Spellers: 'we are walking together in the space between.'#TransEpiscopal  

Walking together in the space between—she could not have spoken more directly to my experience as a trans person had she been trying.  And yet the beauty ofthese words were that they spoke both to my experience and to that of the church in its liminal, in-between location right now.  That’s a connection I tried to name in the panel after Integrity’s showing of Out of the Box several days ago—as a trans person I feel like the place in which the church stands poised, forging its way forward into uncharted terrain, is familiar territory.  It was so powerful tohear it from my friend Stephanie, and to hear it shared with the bishops I knowshe is so honored to support.

What amazing, nourishing preaching we have heard these last several days. Truly food for thejourney, for all of us.

So, after posting the “Edge of Our Seats” blog entry, I headed to the House of Bishops and took a seat in the gallery.  It took about a half hour for D002 tocome up.  The text is the same asthe 2009 resolution (C061).  I had told my spouse and a friend I would text them as soon as debate began so they could watch comments on the GC#77 Twitter feed.  So at 3:35pm when Bishop Mary Gray Reeves of the Ministry Committee presented D002 with a recommendation of passage, I texted a single word: “Now!!”

At 3:36 I then tweeted:  

#GC77 D002 Bp Douglas speaking re: transgender res

At 3:38:

#GC77 Gene Robinson speaking in favor of D002 Trans nondiscrimination res

At 3:39:

#GC77 Mark Andrus speaking in favor of D002

At 3:41:

#GC77 Chet Talton of San Joaquin speaking in favor of D002, referencing ordination of a trans woman that he recently did

At 3:43:

#GC77 Bishop Love of Albany wants to know what 'gender expression' means. PB responds, how gender isexpressed in world. Thank you PB!

And again at 3:43:

#GC77 Texas seeks to end debate

And then:

#GC77 it passed!!!D002

I turned around in my seat and locked eyes with my TransEpiscopal colleagues seated behind me.  Big smiles and weepy eyes.

Several things struck me right off the bat.  First, that those in favor of the resolution were clearly ready to speak. Bishop Ian Douglas referenced the hard educating work he engaged in three years ago on the World Mission committee, to which C061 was sent last time.  He explained what gender identity and expression meant, and how his daughter’s generation seemed more familiar and comfortable with transgender people than perhaps people of older generations knew.  Bishop Robinson reiterated the strong support for the trans community that I have heard him share in numerous venues recently. Bishop Andrus spoke of how his diocese has ordained a trans woman to the diaconate who is passionate in her work for peace and justice (Vicki Gray, who has posted in this space before and is here as an alternate Deputy from DioCal).  Bishop Chet Talton shared how his diocese has recently ordained a highly qualified Deacon (Carolyn Woodall, who is also here at GC, volunteering with IntegrityUSA) and how he sees other transgender people in congregations around the diocese of San Joaquin.  When Bishop Love of Albany spoke, I was struck that he asked the same question I recall him asking three years ago, namely what “gender expression” is. There seemed to be some concern that it might be code for sexual activity.  After Bishop Love’s question, the Presiding Bishop asked if someone would like to respond.  A long pause ensued. Just as I started to worry that no one would respond, the Presiding Bishop herself leaned forward into the mike and explained that gender expression is simply how your gender is expressed in the world.  I was so grateful that Bishop Katharine Jefferts Schori was willing to offer that simple, straight forward definition.  Right afterward, thebishop of Texas called the question and the vote was taken.

Discussion had taken eight minutes, and D002 passed on avoice vote by a large margin—I would put it at 3/4 or perhaps 2/3 in favor.

The D019 debate then followed directly.  Once more, starting at 3:45pm I tweeted:

#GC77 now onto D019.Beckwith speaking of his experience in All Saints Worcester. Bishop Shawspeaking in favor

At 3:46:

#GC77 South Carolina speaking against D019. Referencing 'gender expression', says Wikipedia definedgender expression as all over the map

At 3:49:

#GC77 Rochester, Bishop Singh, speaking of experience of living in liminal space; opportunity to engage liminal embodiment as a church

Again, at 3:49:

#GC77 Gene Robinsonspeaking in support if D019; addressing 'gender expression'

At 3:50:

#GC77 Lawrence of South Carolina speaking against

At 3:52:

#GC77 Bishop Andrus'when we have confusion about a group' that is precisely a reason to protectthem

And then at 3:53:

#GC77 bishops passD019!!

Once again, debate and passage had taken eight minutes.

What immediately struck me was how there was more resistance to this resolution about access of the laity to the life of the church than there had been to the resolution about access to the ordination process.  Perhaps that is because there is less opportunity to regulate the laity, as a colleague here pointed out—people in the ordination process have to pass through many steps (including psychological testing).  My own sense, however, is that the conversation about D019 was a continuation of the earlier one on D002.  Bishop Lawrence of South Carolina, for instance, continued to push on the question about “gender expression.”  And I didn’t tweet it, but here again the Presiding Bishop intervened when Bishop Lawrence made a statement about gender expression relating to same sex relationships and sexuality more broadly.  “we aren’t talking about relationships at all,” she said.  “We’re talking about individuals here.”  

My bishop, Tom Shaw, spoke in favor, referencing the way in which we in the Diocese of Massachusetts have been able to reach out to the trans community and advocate in favor of transgender nondiscrimination legislation at the state level.  It meant so much to hear him say that, as I’ve been walking with him in this work for a number of years now.

Bishop Beckwith of Newark spoke of his experience as a rector at All Saints in Worcester, in the Diocese of Western Massachusetts, where the transition of a trans man was moving not only for him but for the congregation as a whole.  I know the folks to whom he was referring, and I was moved to hear this witness.

Bishop Singh of the Diocese of Rochester made a strong connection between trans embodiment and his experience of liminality—of being perceived as an American in India and an Indian in America—of being bi-cultural.  He asked us to consider how the church’s own multiple identities, its threshold identity, could be deepened through our conversation about trans embodiment.  This comment spoke so directly to themes close to my heart, my ministry and teaching, that I was essentially sitting there in an excited vibrational state.  That this conversation could point toward the deep theological significance of this vote, and this conversation, not simply for trans people but for the church more broadly, left me truly excited and full of hope.

When the vote was taken, once more it passed by a significant majority.

TransEpiscopal members and our allies gathered outside the gallery after the House went into recess and gave each other huge hugs.  This was a major step. 

As we stood in the hallways, we learned that D022, the resolution calling for a Churchwide Response to Bullying, had passed the House of Bishops.  I was surprised that it had come up so quickly, since the hearings had been a day apart. But there it was, another major step forward.

Now we wait for the House of Deputies to take up all three resolutions.  It could happen latetoday, but most likely tomorrow (July 9). We are halfway there.

- The Rev'd Dr. Cameron Partridge   

 We’re now on the edge of our seats waiting for resolutions D002 and D019 – the transgender nondiscrimination resolutions – to come to the floor of the House of Bishops (HoB). Since the Ministry Committee passed these two days ago we have been waiting for them to turn up in the HoB—they are on the supplemental calendar for day 2, and since the Bishops are a bit behind in their calendar, they haven’t come up quite yet. TransEpiscopalians sat in the HoB gallery last night and this morning, and will be back when the bishops go into open session at about 3:15pm.

Our work here has been buoyed by some wonderfulpreaching.  Yesterday Bonnie Anderson, President of the House of Deputies, preached an inspiring sermon based on the readings for the feast day of the martyred Czeck Reformer John Huss (c. 1369 – 6 July 1415).  You can watch the video and see the text here.  Her theme was courage:

“Courage animates all our virtues-honesty, confidence, humility, compassion, integrity, valor. Without courage, all these virtues lie dormant. There is no prescription for teaching courage. You may have noticed that courage 101 is not taught in school, or even in college, or even in seminary.”

She continued, 

“I can vividly remember the first time I stood up for something. I bet you can too. That memory becomes the story of a defining moment that is incorporated into our spiritual selves and becomes a cornerstone of our morality or our moral courage. If we are to reflect on our life, each of us can probably name today, events and people who helped to shape our moral courage. Moral courage defines us at our core and prompts us to act in spite offear.”

I left the service strengthened for the day ahead.  As we did yesterday, several of us readied ourselves to testify at a committee hearing.  This time it was D022, a “Churchwide Response to Bullying.”  I spoke in support of it in my capacity as an Episcopal Campus Minister.  Before the day was out, the committee had reported it out tothe House of Bishops.

Then this morning Bishop Michael Curry of the Diocese of North Carolina, assigned the lection in celebration of the life of the novelist and abolitionist Harriet Beecher Stowe, preached a soul-stirring sermon on how being a prophetic Christian requires a certain kind of insanity. Watch and/or read it here.  Citing the gospel passage from June 10th(Mark 3:20-35) in which Jesus’ family comes to find him and declares him “out of his mind,” Bishop Curry proclaimed, 

“forgive me for saying it this way,but Jesus was, and is, crazy! And those who would follow him, those who would be his disciples, those who would live as and be the people of the Way, are called and summoned and challenged to be just as crazy as Jesus. So I want to speak on the subject, ‘We Need Some Crazy Christians.’”

I couldn’t help myself—I just had to tweet, to share, what I was hearing.  Over the next several minutes my twitter account posted:

·     #GC77 nervous re: voting on #Trans people in ordained & lay ministry? remember this morning's sermon: 'we need some*crazy* Christians.'

·     #GC77 Rt Rev Curry preaches it in a.m.Eucharist: 'we are called to be *different*'. #TransEpiscopal

·     Bp Michael Curry: 'We need some *crazy* Christians to change this world in the name of Jesus.'... 'Think different.'#GC77

·     'the ones crazy enough to think they can changethe world do.' May this Convention be transfigured by the Bps witness #GC77

And all of this crazy talk made me free associate:

·     As Seal put it, 'cuz we're never gonna survive unless we get a little crazy' #GC77 #TransEpiscopal

I haven’t been able to get the Seal song out of my headsince (and now it’s in yours… sorry).

After the service I flipped over my name tag and wrote 

*Crazy* Christian

As I left the worship space I found myself wondering, will the bishops make the connection between Bishop Curry’s inspiring message and the trans nondiscrimination resolutions? Are they willing to be “crazy” enough – as some may well deem them within this church and beyond– to embrace the ministries of its transgender members, lay and ordained? Are they willing to take that leap?

This morning TransEpiscopal members and supporters sat inthe HoB gallery. The bishops did not quite get to our resolutions, but we return to the gallery now with hope in our hearts.

- The Rev'd Dr. Cameron Partridge

Following is testimony prepared by TE Co-Convenor Donna Cartwright, for hearing by Ministry Committee of GC 2012 on Resolutions D002 and D019. Testimony could not be delivered because too many witnesses had signed up for the available time.

For many trans people, religious experience includes a strong narrative of transformation and redemption. Indeed, some of us find our spirituality through our trans journeys. I will tell you one such story, my own.

As a child of the 1960's, I became involved several of the movements for social change of that time, particularly civil rights and anti-war. I marched, I picketed, I was arrested, I went to jail. Since then, advocacy for social justice has remained a central part of my life. But for most of my life, there was still something missing.

As a closeted trans person, I felt a lack of authenticity, a deep inner uncertainty, a detachment from myself, an emptiness at the core. I was guarded, moody, frequently depressed and withdrawn. And as an agnostic, I found it difficult to express or develop my spiritual feelings. There was a part of me that was hungry and was not fed.

When I came out as trans and lived into my true self, dissociation dropped away quickly and depression lessened greatly. My spiritual hunger intensified, and eventually I had to act on it. I needed reverence and ritual to mark out my journey, for which secular culture had left me ill-equipped.

I found what I needed, and much more, and the Episcopal Church of the Good Shepherd in Fort Lee, N.J., where I became a member, and eventually served as an usher, on vestry, and as deputy to diocesan convention. At last, my soul was fed.

By adopting these resolutions, the church will support trans people as we say, "Grant, Lord, that we may serve thee in newness of life."

A post by Teal Van Dyck

As a non-Episcopalian and a young queer trans activist, I was a little bit apprehensive about attending the 77th Episcopal General Convention. I agreed to travel to Indianapolis from my home in Western Massachusetts to help my friend and employer navigate accessibility at the Convention as her aide. She is an out lesbian Episcopalian, and a proud member of IntegrityUSA and the Episcopal Women's Caucus, and I knew how important it was to her to be able to attend. If summoning the resolve to jump into two weeks at my first General Convention would make her participation possible, I knew that my call to service was clear. Nonetheless, I was concerned. Would there be room for someone like me at the General Convention? 

I'm a queer, genderqueer trans man and at home, I use art and performance to speak about intersectional justice as loudly as I can manage. I was also raised in a deeply Christian family, and continue to seek Jesus' message of teaching, preaching, and healing while working to hold my certainty that God loves me just as Ze loves the whole benevolent universal creation. It is rare that I am able to live fully in both my transformative faith and my social justice politics. As I boarded the flight to Indiana and checked into the hotel, I worried that I would need to once again perform a less-than-whole version of myself to make it though the Convention.

I shouldn't have been concerned. My employer volun-told me to help TransEpiscopal with their work at the Convention, and the generosity, warmth, humor, and heart of the group of people here has been astounding. I feel grateful for their willingness to include me in their initiatives to pass resolutions D002, D019, and D022, and their larger mission of promoting visibility, inclusion, and understanding of trans people and our lives in the church. Our numbers are small compared to the massive scale of the event, but our spirit is disproportionately strong, propelled by the compelling message that we bring about the future of The Episcopal Church. 

In the last several days I have had the chance to speak with people as they stop by the booth, encourage them to check out our materials, and engage in friendly dialogue while clarifying the urgency of TransEpiscopal's mission. As folks stop by who have little experience with transgender politics or experiences, I am moved by the number of people who express great willingness to make connections and learn, making it safe and feasible for me to have these vulnerable interactions. As our conversations develop, many people share stories with me about trans people they notice in their lives. I noticed one man momentarily lingering near the table, and we made small talk about General Convention. He eventually spoke of a trans woman he works with who transitioned on the job, impressing upon me that he respects and values her because she's a good coworker. I brought up the widespread employment discrimination faced by many trans people, and we talked about supporting a trans coworker as an important way to support gender justice. 

Another woman stopped by hoping to talk about ways to support her friend, a mother struggling to accept her trans son who has come out in the last year. She spoke earnestly about not understanding much about transgender identities, but feeling strongly that she must find tangible resources and language to pass along to her beloved friend. I spoke to her from my own experience of patiently working with my mother as she struggled to accept my transition, and Donna Cartwright, one of the co-founders of TransEpiscopal, also shared from her experience with her mother. We directed her to resources for parents of trans children, and also spoke about the power of love to transform some families' acceptance over time, and God's unwavering love for each person in the family as they work to grieve, process, and witness each others' true selves. Each interaction like these demonstrates the depth of the power of courageous love to conquer oppressive fear.

The power of telling the truth of my trans lived experience to another person is a prophetic ministry of hope and the possibility for interpersonal triumph over the superhuman monolith of prejudicial discrimination. I'm reminded of the young David on the verge of battling the biggest, baddest guy that the Philistines could find, as described in 1 Samuel 17.

Goliath, like the giants of exclusion, discrimination, and prejudice that we stand down every day, wasn't operating on a human scale. He's between eight and twelve feet tall depending on who's telling the story, his armor is between 60 and 120 tons, and his weaponry is ultra high-tech for the ancient world. The Israelites, with all their war weapons and violent fervor, are afraid to challenge him. Even King Saul, himself a tall and powerful warrior with ancient high-tech armor, isn't interested in taking his chances with Goliath. To make things worse, Goliath is vocal about his intention to destroy the Israelites, raining down all sorts of shady comments and threats and challenging them to fight every morning and evening when they're trying to worship and pray. 

At this time, David is the little brother of three older soldier sons, so he's at home in the mountains tending the sheep when his dad asks him to bring some provisions to King Saul's men. When David hears about Goliath and all his threats, he goes to Saul to volunteer to face the giant – to speak truth to power. Perhaps in an effort to save face, “Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth” (1 Samuel 17:33). David elaborates that as a shepherd, he's used to dealing with large, loud, aggressive threats to his flock – he killed a lion and a bear by himself, evidently using just his courage, faith, and desire to protect his sheep. Saul piles all his armor onto David's small frame, but David refuses it, saying he hasn't tested Saul's equipment and trusts his usual weapon, the totally low-tech slingshot. 

When David shows up to face Goliath, the monolith starts up again with the discriminatory diatribes. Goliath is offended that the Israelites have sent a young person to take him on – Goliath, like Saul, estimates that young people aren't any good at speaking truth to power.  David lays it on him, saying “Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord...and all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord's, and he will give you into our hands” (1 Samuel 17:45-47). To seal the deal, David whips a smooth river stone from his slingshot into Goliath's forehead, the big guy topples over, completely defeated. 

David makes an important distinction about what brought him to victory. As the spiritual inspired by 2 Corinthians 20:15 says, “The battle is not yours – it's the Lord's.” David's stature, weaponry, and ammunition are small, but he knows he's contributing to the tidal force of God's justice reflected in courageous incarnational presence by human beings. When it comes to our work toward full transgender inclusion in The Episcopal Church and in the world, we commit small acts of courage that contribute to the larger change of transgender people assuming their rightful place as spiritual leaders and valued members of parishes and dioceses.

Every moment in which I trust God enough to have an honest conversation with a stranger about being a transgender person, I lean on the sustaining faith that brought me to that moment with a fellow human being, a seeker like myself. Every time I bear witness to the incredible and mischievous grace of the Universe that made me fluid and resilient, I am like David, quietly kneeling by the river to find the smoothest stones, worn down to the authentic truth by time in the flow of the life-giving waters. Every connection that I share with another person about the lessons of life in my body is another stone lodged in the forehead of institutional discrimination until that bellowing giant is inevitably felled.

Some deliver dire predictions that voices and bodies like ours will bring chaos and collapse to the church, just as fearful and prejudiced people around the world assert that we are irreparably unraveling the social fabric itself. As a trans person, I have the lived experience of immersing myself in the chaotic unknown – throwing myself into the abyss of change through transition with complete doubt, but also with complete trust that God's omniscience regarding my truest self will uplift me from my dark nights of the soul into the morning light of my glorious future. For those who have never taken such an embodied leap of faith, for those who don't believe it's sacred or even possible to prove the malleability of corporeal gender and perpetuity of spiritual wholeness, fear is an understandable response. As trans people, we hold a beautiful prophecy for the world. Over the edge of the unknown, deep in abyssal fear, the wings of divine Love are just waiting to scoop up all up, deliver us from the giants of oppression and discrimination, and transform our hearts and our communities. As we humbly aim the smooth stones of living our truth in each moment, we are already victorious in our battle to reveal God's exuberant grace to the 77th General Convention and to all who encounter us in our daily lives.

By the Rev. Dr. Christina Beardsley of Changing Attitude

This afternoon I attended the hearing of the Ministry Committee considering Resolution D002 which would add the category ‘gender identity and expression’ to the non-discrimination canon for the ordination discernment process, and D019 which would add the same wording to the Episcopal Church’s canon on access of the laity to all levels of church participation and representation. These additions, as one speaker remarked, were a necessary enhancement to the standard of welcome - at policy level at least - in the Episcopal Church.

Forty-five minutes was set aside for testimonies, with each person assigned two minutes for their contribution. No one had signed up to oppose D019 and only one person spoke against D002. Indeed, so many people had signed up to testify in favour of D002 that the forty-five minutes was reached before everyone had a chance to speak. I had signed up to testify about the Church of England context, which is not that different from that of the US, and I’ll append the testimony I had prepared below (in italics).

The testimonies over, I stayed on in the committee room to hear the discussion by the deputies and bishops and to await their outcome. The process is entirely open, not behind closed doors. I’m merely a visitor to the Convention, from another Province altogether, but I could have testified had there been time, and was, with others, privy to how the decision was made. It was very easy really. The deputies and bishops were appreciative of the courage of all who spoke – including the individual who spoke to the minority position - and there was a commitment on both sides to mutual listening. When it came to the vote there was hardly any discussion – the rightness and justice of full inclusion for trans people was almost unanimous. Now the Resolutions must go to the House of Bishops and the House of Deputies where there is likely to be much more debate, but this is a wonderful start.

What a contrast between my experience today and what happened to Colin, Keith, Jenny and Rob in their meeting with the Pilling Committee at Church House. I wasn’t there so I don’t know the tone in which the chair’s comments were made, but this is a working party that is supposed to be reviewing the listening process in the Church of England. Ought it not to be modelling listening to LGB&T people rather than lecturing them about how things are done in the Civil Service? Or was this intended as avuncular advice to an organisation that was once considered safe by the church establishment, but that now, in the face of an intractable culture, has become increasingly edgy, radical, and ready to say exactly what we think rather than what people would prefer to hear? Whatever the motives it sounds quite bruising for those who were there.

Changing Attitude, England, like the other organisations which have been called so far by the working party, has had its allotted hour. What happens next? I’m sure we won’t be privy to the discussions of the working party as I was to those of the Ministry Committee at General Convention today. As a delegate to the Triennial Women’s the Triennial Women’s Convention – which runs parallel to General Convention – observed to me this afternoon, the protocols of General Convention are modelled on those of the United States Senate and Congress. The model for the central bodies of the Church of England, as Sir Joseph reminded Colin today, is the British Civil Service. Excellent as that may be for purposes of government, in the context of the listening process it doesn’t seem to be creating a safe space for lesbian, gay, bisexual and trans people to be heard. So, London or Indiana? I know where I would rather have given my testimony today, and here it is:   

My name is Christina Beardsley.  I’m a visitor from the Diocese of London, England. I’ve been a priest for thirty-three years. I transitioned eleven years ago so I’ve spent a third of my ministry as a trans woman working throughout that time as a hospital chaplain. I’m now the Head of a Multi-faith Chaplaincy team and manage more than twenty people. 
  
I’m aware of seven trans clergy in the Church of England who have transitioned – exactly the same number as in the United States. Two are parish priests, one has an active ministry in retirement, three are in secular employment but involved in their parish and diocese, and I am in a sector ministry.
An English House of Bishops working group’s reflections on trans people in the life of the Church, including ordination, were published in 2003 as Chapter 7 of ‘Some issues in human sexuality 

In 2002 the English House of Bishops discussed the discernment process for trans candidates and the outcome can be found in the Handbook for Diocesan Directors of Ordinands, Section 2.16, which sets this out in detail.

You might expect me, as an English person, to say that it was ‘time for t’ but by that I don’t mean time for a cup of tea: I mean it is now time for the letter T -  for Trans -  and I urge you to add ‘gender identity and expression’ to your non-discrimination canons.

This afternoon the Ministry Committee heard resolutions D002 and D019.  The room was full, the testimony sign-up lists overflowing with overwhelmingly supportive people.  The committee itself is large—forty members – which made getting up to speak that much more overwhelming for those who did it.  But what an amazing collective witness we offered.  

In addition to trans people ourselves, a striking number of allies came forward, including two bishops.  One of them was my bishop, Tom Shaw, who spoke of our experience in the diocese of Massachusetts with trans clergy as well as strong support for the trans community more generally.  Striking testimony was offered by Vivian Taylor whose writings have been share on this blog before.  Vivian spoke of finding a home in the Episcopal Church during college, prior to her deployment to Iraq as a chaplain’s assistant, and her intention to enter discernment for ordained ministry.  Bishop Chet Talton spoke of the stance of full welcome that he has supported in the Diocese of San Joaquin, and of the ministry of Carolyn Woodall who was ordained a deacon this spring.  

The lone dissenting testimony was offered by a deputy from the diocese of Albany.  The main sentiment she shared was a sense of isolation in her disagreement with resolution D002.  When gently pressed by Bishop Mary Glasspool to be more specific about her concern, the deputy indicated her belief that “God doesn’t make mistakes” and that those who transition inherently assert the opposite. Bishop Shaw and I also answered a question from another deputy from the diocese of Albany about how to respond to people in that diocese who may feel alienated by the passage of these resolutions.  Both of us emphasized the importance of relationships, of staying in conversation, of recognizing the humanity of one another, even and especially when we disagree.  This deputy also turned out to live only twenty minutes from where my spouse grew up in central New York state.  The world is small, and we must be gentle to one another. 

After forty-five minutes of testimony on both resolutions, the chair ended the session.  Because there were so many more people who wanted to testify, unfortunately, many were not able to, and we will be posting more testimony here.  When the session ended, we streamed out into the hall, hugging each other and sighing huge sighs of relief.  While a number of us dispersed, a few stayed behind to hear debate and voting on the resolutions.  As it turned out, the vote was very straight forward:  both D002 and D019 were passed out of committee and now head to the House of Bishops.  They should come there in the next couple of days.  

Tomorrow at 2pm there will be a hearing on another trans related resolution, D022, the Churchwide Response to Bullying.  Stay  tuned for news on that resolution as well as House of Bishops movement on D002 and D019.

- The Rev'd Dr. Cameron Partridge

General Convention 2012: Off and Running
The TransEpiscopal team has hit the ground running here at The Episcopal Church’s 77th General Convention in steamy Indianapolis.  Most of us arrived on Monday, and yesterday was a day of joy and discovery, as many people who knew each other only online finally got to meet in person.  For the first time we have our own booth in the Convention exhibit hall, and over the last two days we have been meeting people from across the church in that space.  As in 2009, I am so struck by the sense of interconnection, and especially the unexpected ways that people from all across the church are connected specifically to trans people.

Yesterday I met a priest from a Midwestern diocese who had watched the documentary Out of the Box last Saturday evening.  She was moved to make a connection in her sermon between the gospel passage last Sunday and the idea of being and acting “out of the box.”  She talked about how our church would be looking at resolutions adding “gender identity and expression” to the church’s nondiscrimination canons here at General Convention.  Two parishioners then thanked her for her words and shared that each of them were parents of transgender people.  This was the second instance of a priest I know preaching about transgender equality this past Sunday.

The other one was a friend in Massachusetts where our state nondiscrimination law just went into effect on Sunday.  I was moved to see coverage of this law in a headline at the top of the Boston Globe metro section as I flew to Indianapolis Monday morning.  The sense of celebration and of momentum coming into General Convention has been powerful.

There are three resolutions that TransEpiscopal is supporting along with our coalition partners in IntegrityUSA, the Consultation, and the Chicago Consultation:

D002 “Affirming Access to the Discernment Process for Ministry”

This resolution would add “gender identity and expression” to Canon 3.1.2, the church’s nondiscrimination canon for access to the ordination process.  This addition would make explicit that ordained ministry is open to transgender people. 

D019 “Amend Canon I.17.5 - Extending the Rights of Laity”

This resolution would add “gender identity and expression” to Canon 1.17.5, the church’s nondiscrimination canon for access of lay people to all levels of the life of the church.

D022 “Church wide Response to Bullying”

This resolution calls for a church wide response to the epidemic of bullying, including those targeted because of their gender identity or gender expression.

D002 and D019 were assigned to the Ministry Committee, and hearings on them will take place tomorrow at 2pm.  TransEpiscopal members and allies are preparing now to testify.  Once the hearings take place, the committee has to decide whether to send them along to one of the two Houses in The Episcopal Church’s bicameral system.  So stay tuned for more on that front, as well as the fate of D022, the resolution on bullying.

Meanwhile, today has been packed with hearings on various other numerous resolutions, including marriage equality, the impact of DOMA on couples with an immigrant member, and many, many more.  
  
This afternoon, I was joined by Rev. Dr. Christina Beardsley (of Changing Attutude) at the Consultation’s Speaker’s Corner in the exhibit hall. We gave an overview of the trans-related resolutions before us, and the broader context for movement on trans equality in the Episcopal Church and Anglican Communion.  We emphasized that the last General Convention passed four transgender supportive resolutions, falling short only on C061, now called D002.  Tina also spoke about the longstanding presence of transgender clergy in the Church of England, as well as the collaborative work that has been taking place between various "LGB and T"(as she puts it) and allied groups.

Between the end of the Speaker’s Corner and Integrity’s double feature of Out of the Box and Love Free Or Die, we learned that resolutions D002 and D019 were going to receive a joint hearing tomorrow at 2pm in the Ministry Committee.  

With that knowledge, we came into the room packed for the double feature.  Out of the Box had begun when I scooted into a free row to grab a seat.  After sitting down I looked up and realized I was directly behind my bishop Tom Shaw who plays a prominent part in Love Free or Die.  He turned around and grinned at my comment in Out of the Box about my decision to transition feeling like Christmas morning.  I laughed out loud at the scene of him in the water fight.  Seeing each of us up on the big screen was a little surreal.  As Bishop Gene Robinson went on to say in the panel afterward, as difficult a time it is in the life of the church, it is also such an amazing, wondrous time.  What a privilege to be part of this holy work of transformation.

So now at the end of this second full day in Indianapolis, we prepare for our hearing tomorrow.  Please keep us all in your prayers, that minds would be clear and hearts be open.

- The Rev'd Dr. Cameron Partridge