One of the resolutions that TransEpiscopal was particularly following at the 79th General Convention was A218 “Approve Services from the Proposed Book of Occasional Services” which included “A Service of Renaming.” As explained in this post from 2015, the 78th General Convention had called for the inclusion of such a service in the Book of Occasional Services (BOS) in resolution 2015-D036. Although some renaming rites already existed (including in the resource Changes: Prayers and Services Honoring Rites of Passage, Justin Tanis’ recently re-released book Transgender: Theology, Ministry and Communities of Faith, and now also in Christina Beardsley and Chris Dowd’s book Transfaith: a Transgender Pastoral Resource) nothing was specifically authorized for use throughout the Episcopal Church as services in the Book of Occasional Services are. 
 
Convergences and Differences: Renaming in The Episcopal Church and the Church of England 
 
At the 2015 General Convention we noted that this call for an official renaming service marked an important convergence with the Church of England. (The Episcopal Church has its roots in the Church of England and continues to be connected to it and other churches of the Anglican Communion through four “instruments of communion” but decisions in the Church of England do not bind the Episcopal Church.) In 2015 the C of E’s General Synod was slated to hear “the Blackburn Motion” calling for the creation of a rite to welcome transgender people in congregations by liturgically honoring their name changes and transitions. During the 78th General Convention the Reverend Dr. Christina Beardsley wrote a post for this blog about the then-upcoming C of E vote. In it she asked, “Will the General Synod have the courage to invite the House of Bishops to explore and commend forms of prayer for Church of England parishes that wish to celebrate with and affirm their transgender congregants and parishioners?” 
 
The answer was yes: In July of 2017 the General Synod overwhelmingly passed this motion by a combined vote of 284-78 (here is an overview article and here is a detailed account of the proceedings, including an attempted amendment).
 
Unfortunately, that overwhelming yes did not mandate the creation of the service. In accordance with Church of England rules on the creation of official liturgies, the General Synod asked the House of Bishops to authorize the creation of this service by the Liturgical Commission. Disappointingly, this past January news came out that the recently formed Delegation Committee of the House of Bishops had declined to do so. They officially commented in this statement, released January 23, 2018, “On the matter of whether a new service is needed, the House of Bishops has decided that the current service that is used to affirm baptism can be adapted. Clergy always have the discretion to compose and say prayers with people as they see fit." Trans people in the Church of England were deeply disappointed by this decision, as Dr. Beardsley responded in this op ed for Church Times. "It is simply not good enough for the Church to claim that it is welcoming when it clearly isn’t," Dr. Beardsley wrote. "If the Church really wants to be a welcoming place for trans people then it has to be prepared to learn and to change."

Given this turn of events-- and given the Episcopal Church’s own call to continue turning, learning and changing-- the approval of a name change rite in the Book of Occasional Services took on added significance. 
 
The Book of Occasional Services
 
Originally published in 1980 shortly after the then-new 1979 Book of Common Prayer, the BOS is, as the proposed 2018 volume described, “a collection of liturgical resources related to occasions which do not occur with sufficient frequency to warrant their inclusion in The Book of Common Prayer.” Intended as “a companion volume to The Book of Common Prayer,” its rites “are to be understood, interpreted, and used in light of the theology, structure, and directions of The Book of Common Prayer.” The most recent revision of the BOS is from 2003. The current proposed BOS revision was first authorized in 2012 and continued in 2015. You can find the mandate for and description of that revision process on pp. 153-158 of the 2018 SCLM Blue Book report, Vol. 1.
 
As part of this revision over this past triennium and, again, specifically in response to 2015-D036, a subcommittee of the SCLM created a new naming rite. This subcommittee drew on already existing resources (including the rites in Changes and Tanis’ book mentioned above) while also drafting new language. The SCLM gestures toward this subcommittee’s work in the conclusion of its introductory/overview essay here.
 
General Convention on the Renaming Service
 
As things unfolded at the 79th General Convention, Committee 12 on Prayer Book, Liturgy and Music decided that part of the BOS was ready to be released to the wider Church while another part of it was not. Episcopal News Service reported on this development here. Rather than hold the whole project back until 2021, they created two new resolutions, one of which (A218) released a large chunk of the BOS to the Church and the other of which (A219) sent the rest back to the SCLM for further work. The Renaming Rite was included in the approved chunk, so it has been approved for use throughout the Church by the General Convention. Once the whole BOS is completed and approved (presumably as of the 80th General Convention in 2021) it will be published in a physical, bound format. In the meantime, the released portions, including the renaming service, are to be made available in a digital format, as this article explains. For now, you can find the service itself in this supplement to the SCLM Blue Book report here (please note: the pages are not numbered). When the new digital format is released we will share that link as well.
 
Bottom line: the Episcopal Church now has an official renaming rite available for use across the church.  Thanks be to God!

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.