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Who We Are and Who We Want to Be: Episcopal Church Launches Deployment and Compensation Study

8/24/2020

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At the 2018 General Convention TransEpiscopal advocated for the passage of resolution D069, “Gather Annual Deployment and Compensation Data for LGBT and Gender Nonbinary Clergy.” Originally sponsored and endorsed by deputies Vanessa Stickler Glass at that time of the Diocese of California, and M.E. Eccles of the Diocese of Chicago, this resolution called for the gathering of data “using surveys and other mechanisms about: 1) the numbers of clergy who identify as lesbian, gay, bisexual, and/or transgender or gender nonbinary; 2) the deployment of such self-identified clergy, including whether their positions are part time, full time, or non-stipendiary; 3) their compensation, and 4) to broadly disseminate the report by electronic and other means.” Resolution D037 also called for an expansion of the annual “Clergy Compensation Report” to be able to analyze disparities on the basis of gender identity (specifically naming nonbinary in addition to female and male). We know anecdotally—indeed, from the experience of members of our own steering committee -- that there are LGBTIQ clergy who experience inequities and injustices in deployment and compensation. Stories of such experiences – such as that shared by Gwen Fry in a recent post -- are important and powerful. 
 
We believe that along with such stories, data can help us locate these stories within a larger story, by pointing the wider church to the systemic, structural issues that continue to require change. D069 and D037 complemented resolutions C029 and D005, which called for the maintenance of statistics on the race and ethnicity of those in bishop elections as well as all who are ordained “in order to show trends in ordination, deployment, and compensation by race and ethnicity, and to report broadly by electronic and other means.” This statistical collection and reporting was further described by C029 as part of the wider church’s process of “Becoming Beloved Community,” a framework emphasized by Presiding Bishop Michael Curry. 
 
In response to these resolutions, earlier this month an announcement came out: “The Episcopal Church invites all clergy to ‘Be a Part of the Picture’ as it seeks to Become Beloved Community.” The announcement calls for all clergy to participate in a study about the demographics, deployment, and compensation of clergy. 
 
To participate in the study, clergy are asked to go to this page of the Church Pension Group website and fill out a special section, “Information for Church Reporting.” The section heading explains, “the data collected on race/ethnicity, gender identity and sexual orientation will only be used for analysis and reported in aggregate form and will not be published or displayed on any public facing CPG website or printed in the Episcopal Clerical Directory. Individual data will be separated from data used to administer benefits.” 
 
Gender options in this section, which include an invitation to “check all that apply,” include “male, female, nonbinary” and then a “self-describe” write-in option, allowing for someone to write in trans specific language as best reflects their identity. 
 
Sexual orientation options in the form are more specific and expansive than what we have yet seen acknowledged in General Convention resolutions thus far: asexual, gay, lesbian, bisexual, heterosexual, pansexual, unsure, as well as a write-in option.
 
The Church Pension Group has also produced a video featuring leaders from across the church, including Presiding Bishop Michael Curry, who explains the importance of participating in this study: “I have a sneaking suspicion there’s an image of who and what the Episcopal Church is that may not conform to the actual reality of who and what the Episcopal Church is today. Having data really does help to inform us in terms of who we are and also in terms of who we want to be.” 
 
TransEpiscopal encourages all Episcopal clergy, particularly those who are trans and/or nonbinary, to participate in this study. We also appreciate all the effort that has gone in to bringing this process to fruition by so many behind the scenes. Aware as we are of trans people in the wider church who do not disclose this part of their history, we additionally appreciate the emphasis on confidentiality in this process, the promise that people’s information will not be shared without their consent. At the same time, several of us noted in updating our information that the Clerical Directory still does not have adequate public-facing, gender neutral options, whether in gender specific designations (e.g. it offers male or female only) or in titles. Particularly for those of us who are nonbinary identified and would like our entry in the Clerical Directory to reflect that truth, we ask CPG to expand the gender options for that public-facing directory. We consider such an expansion to align with resolution D090-2009 which encouraged “inclusive self-identification on all church data forms.”
 
We look forward to seeing the data produced by this study reflect more clearly who we already are and, as the Presiding Bishop put it, help give us more tools to assist the wider church in becoming who we want to be. Indeed, the Beloved Community God calls us to be.
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Rev. Susan Russell on "Putting the T in Equality"

6/29/2012

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Former IntegrityUSA President, Canon Susan Russell of All Saints Pasadena just wrote this heartfelt piece on Huffington Post.  In it she shares not only the work we are about to embark upon at the General Convention of The Episcopal Church but also the journey of her wife, Louise Brooks on Trans Equality. I am proud to have been a part of this journey with fellow trans Episcopalians who were present at GC 2009, and very much look forward to continuing the journey in just a few days.

CP

Episcopalians Work to Put the 'T' in Equality
Rev. Susan Russell
Episcopal priest and activist from Pasadena, Calif.

When the Episcopal Church gathers in Indianapolis next week for its every-three-year General Convention, transgender inclusion will be on our "to-do" list. The last time we met, in Anaheim in 2009, we adopted some important resolutions supporting trans-inclusive federal ENDA and hate-crimes bills, adding gender identity and expression to nondiscrimination canons for lay employees and calling for church data forms to provide for inclusive self-identification. Not a bad start!

What we failed to accomplish was adding gender identity and expression to our nondiscrimination canons for ordained ministry -- and that's the work we'll be about in Indianapolis from July 5-12. But it won't just be the work of passing legislation. It will be the hard and important work of giving voice to the witness of transgender Episcopalians in sharing stories, touching hearts, and changing minds, because what we found in Anaheim in 2009 was that the presence of members of TransEpiscopal testifying in committee hearings, participating in round-table discussions, speaking their truth, and sharing their lives created a profoundly teachable moment that quite literally changed lives.

And one of those was my wife. Now, I have a hard-and-fast rule to never blog about my wife, but this blog is going to be the exception that proves the rule. A long-time activist, journalist, documentarian, and media consultant, Louise was convinced that gay, lesbian, and bisexual equality was a hard enough row to hoe without adding the "T" into the mix. "Let's fight one battle at a time" pretty much summed up her position -- that is, until the 2009 General Convention and the powerful witness of the transgender folk who so courageously shared their stories, their experience, their journeys, and their reality with her. She left Anaheim committed to finding a way to get their voices out beyond the relatively small audience of an Episcopal General Convention team -- and the idea for the documentary film project Voices of Witness: Out of the Box was born.

"Gender identity and gender expression are issues that can easily be misunderstood and cannot be wrapped up in a neat little box," said Louise. "So the goal of Out of the Box was to answer some of the most frequently asked questions. We have been blessed by a truly amazing cloud of witnesses who shared their stories and their lives with us. It has been a privilege to work with them to take this project from a dream to a reality as we offer their voices of witness to the church and to the world."

And so nearly three years later, the 27-minute documentary she produced and Douglas Hunter directed for IntegrityUSA has had over 5,000 views on YouTube and been mailed by DVD to every bishop and deputy in the Episcopal Church.

Response to the project has been overwhelmingly affirming, and I have absolutely no doubt in my mind that it is doing exactly what Louise hoped it would do: answering questions, touching hearts, and changing minds. One of the most recent comments by a viewer was simply, "Thank you for lifting my veil of ignorance. This is a profound gift from people with profound personal courage and integrity."

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Voices of Witness: Out of the Box

6/4/2012

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After years of planning, IntegrityUSA, in collaboration with TransEpiscopal, has created the documentary Voices of Witness: Out of the Box.  As Integrity Director of Communications Louise Brooks has described it,

"'Voices of Witness: Out of the Box' is a groundbreaking documentary giving voice to the witness of transgender people of faith courageously telling their stories of hope, healing and wholeness.

"Gender identity and gender expression are issues that can easily be misunderstood and cannot be wrapped up in a neat little box. So the goal of "Out of the Box" was to answer some of the most frequently asked questions. We have been blessed by a truly amazing cloud of witnesses who shared their stories and their lives with us. It has been a privilege to work with them to take this project from a dream to a reality as we offer their voices of witness to the church and to the world." -- Louise Brooks, Executive Producer

As one of the participants in the film I see this as both an intersection and an opening. It is an intersection  of trans people and church-- church as site of ongoing growth and striving, and potential source of empowerment. It is also an opening-- an opening for non-trans folks who have never seriously contemplated trans people before, an opening for trans people who have not been able to imagine church as an empowering communal space, and an opening even of trans narrative itself, a first fruits of a much larger process for all of us of listening to the variety of ways in which we identify and narrate our lives.

A huge thank you to IntegrityUSA, to the entire production team for Out of the Box, and particularly to Louise Brooks, for her incredible work on this beautiful documentary.  Please share widely!

​- The Rev'd Dr. Cameron Partridge
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Chaz on Becoming

5/13/2011

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In a banner week in which the governor of Hawaii signed a workplace nondiscrimination bill into law, and in which the legislature in Nevada is debating a similar measure, the biggest transgender-related news is coming from Chaz Bono. That’s because the documentary about his transition, Becoming Chaz, premiered Tuesday night on the Oprah Winfrey Network, and Chaz has been everywhere this week promoting it.

The few reviews I’ve read have found their way into the film via people other than Chaz. His partner Jennifer has been a fascinating figure for some, and Cher has for others. I haven’t read any reflections on his siblings, but they would be bridge figures for still other viewers of the film like, say, my sister. It makes sense—if you’re not trans (and even if you are), you might have a hard time relating to Chaz, but you could more easily imagine yourself in the position of those who have a relationship with him.  

But as a trans man myself, Chaz was the one on which I knew I would be primarily focused. Because he’s the son of celebrities, having grown up under completely different circumstances than did I or anyone I know, I honestly wasn’t sure how well I would relate. More than that, I was concerned that because of its celebrity connections, this film had the potential to feed into the mass media’s sensationalistic appetites. Given all that, I was fascinated how little this film actually does falls into that trap, and how Chaz and Jenny come across as remarkably down to earth and authentic, very human amid a fair bit of drama. Chaz is very clearly and simply himself, take it or leave it. So too is Jennifer. The two of them have been through a lot both individually and as a couple, and they’re remarkably honest about that.  

I was intrigued — and oddly relieved — to hear that there nevertheless were aspects of the film that stretched their own comfort zones when they saw it after the fact. In the interview with Rosie O’Donnell after the Oprah channel premier, Chaz talked about the difficulty at first of seeing an argument that unfolded over kitchen preparations for Jenny’s graduation party. But then as he watched it again, he came to see the argument as a real portrayal of where he and Jenny were at that moment. That comment to O’Donnell conveyed a revealing sense of perspective, a sense that Chaz knows he was in a different space then and will be in a still different one down the road. Comments like those suggest to me that he takes his “becoming” very seriously, and in a much broader and deeper sense than transition alone.

Chaz has been through some seriously choppy life waters, and while he doesn’t put it this way, his remarks about previous eras of his life suggest that he has had to make a practice of seeking perspective. He has had to make a practice of accepting himself for who he is. When he said at one point that he didn’t want to lose anyone because of his decision to transition but knew that he had to make the decision regardless, I thought, yeah, I know what you’re talking about. You don’t get to a place like that, you don’t arrive at such a crossroad, without having done a ton of work-- discernment. 

I also appreciated how Chaz did not present himself as speaking for every trans man, let alone every trans person. In one scene, as he spoke at what I believe was a Transgender Day of Remembrance event in West Hollywood, I was impressed with the way he got up and described himself as a newcomer to the community, not presuming to speak for others, and acknowledging that tons of organizing and community building had preceded his arrival on the scene, in many ways making that arrival possible.  

That said, there were some assertions in the film with which I disagreed. The misleading graphic listing the side-effects of testosterone failed to distinguish those that affect trans men alone (e.g. the need to monitor liver function) from those that all non trans men have to watch (e.g. cholesterol). I wasn't crazy about the film's repeated use of “breast removal” language; as a result, many reviewers are now using it in a way that can subtly reinforce the judgment that this surgery is merely a form of “amputation” (or, worse, “mutilation"). Simply sticking to the term “chest reconstruction” would have been more straight forward. Chaz also made a few universalizing comments about the relational effects of testosterone, saying things about his insights into male/female difference that reminded me of remarks I once heard on the infamous testosterone episode of This American Life. All I could think was, Stop! Don’t go there! Trans folks don’t know any more about what “really” differentiates the sexes, where “really” means “biologically,” than anyone else. What I think we do have a chance to see at particularly close range is how gender gets culturally organized, how intricately, concretely, differentially, intersectionally each of us is woven into an ever-shifting socio-cultural fabric. 

There is so much more to say about this powerful film—more than I have time to write here. But the final thread I find myself pondering is that of narratives—with what stories we narrate our origins, the origins of our self-awareness, the origins of our decisions. Again and again, we were shown images of Chaz as a child on TV with Sonny and Cher, images that had the effect of asking the viewer to consider the narrative s/he supplied for that child. It makes me wonder, what narratives do we assume or project onto one another? How do we shift those narratives when our expectations are subverted? But that then raises the larger question, how do we narrate change without assuming the process moves in a straight line? There is something crucial about what it is to be human that is captured by Chaz’s process of becoming. Not only does it raise the question of how sexual difference fits into—indeed might change — one’s conception of the human person. It also asks us all, trans and non-trans, to consider how the process of becoming itself, how transformation, grounds and indeed defines our humanity.  

- The Rev'd Dr. Cameron Partridge
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A Service-- and Sermon-- of Renaming

5/19/2010

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The week before last at my congregation, we celebrated in the context of the Sunday Eucharist the legal name change of a community member, Anderson Michael C. I put together a liturgy drawing from several sources, including Justin Tannis's book Trans-gendered: Theology, Ministry, Community, the Standing Commission on Liturgy Music's book called Changes: Prayers and Services Honoring Rites of Passage, and a prayer written by another parishioner who is working on a liturgy for people in transition.  

In addition, Anderson preached the sermon and gave me permission to share it on this blog. Anderson also created the graphic (pasted below where it was in his original text) which he put on invitations to friends and community members, and which I also used on the cover of the worship booklet.

CP

Sermon – Anderson C's Rite of Naming – 9 May 2010

I am very happy to see you all here today. It means a lot to be able to share this special day with you and celebrate the claiming of my name, so I thank you for coming. I also thank Cameron and you for giving me this opportunity to preach the sermon today.

I think we are fortunate to have this particular Gospel reading today from John: Jesus said, “Peace I leave with you; my peace I give to you… Do not let your hearts be troubled or afraid.”

With those words, the resurrected Jesus comforted the apostles just before he left them, and before they left each other to go out into the world and spread God’s word. I hope that we, too, can find comfort in those words for ourselves with whatever difficulties life presents as we go out and live in the world in our daily lives.

For me, one of the things I take with me when I go out from here will be my name, which I claim today. For you, the members of this congregation and also my friends who are here today for this Rite of Naming, I would like to offer to you my story because you all have played a part in it. And in this story is a lesson that I would like to share with you so that you can take it with you.

Last year at about this time, I was in this church for the Stations of the Cross on Good Friday, and something happened to me that had never happened before in my life. As I listened to the words, the description of what Jesus endured that day had an impact that I had never felt before. Prior to last year, the readings were just a story, like in a novel or a screenplay. Intellectually, I understood the series of events and their significance, but emotionally, I never felt them, until last year. It was then that I could see the events in the context of Jesus as a real person rather than, as I had in the past, just a character in a story. I could feel His vulnerability and suffering even though I had not been able to before.  

Similarly, just as I had felt the pain of Jesus’ crucifixion, I also experienced the glory of His resurrection days later. The questioning when the tomb was found empty, the surprise when He appeared in a locked room with the apostles, the skepticism of Thomas, the relief, happiness and wonder when they realized He had triumphed over death.

You might wonder why I hadn’t experienced this emotional connection to the humanity of Jesus until just last year at the age of 48, or why I was even detached from it in the first place. The answer is that this was a consequence of my being transgender.

For some people who grow up as transgender, they learn how to present a persona that the rest of the world wants to see. There are so many signals to children about how they should be as people, and for some transgender children, the signals can be that the person they really are is “bad.” For example, in kindergarten, I was once yanked by the sleeve from the line of boys waiting to use the bathroom (which is where I thought I should have been because, after all, I was a boy) and I was towed over to the line of girls. The teacher’s aide who did the yanking said to another, “She did it again! Why can’t her parents teach her which bathroom to use?” So with that little remark, I received the message that if I did what I felt inside, not only was I wrong, but my mom and dad were bad parents. That is a really difficult and confusing message for a five-year old to grapple with.

So what happens in some of these cases is that some transgender children, to the best of their ability, construct a persona that matches the name and sex on their birth certificate and that meets the expectations of everyone around them, especially the people they love and want to please most -- their parents and siblings, their teachers, their friends. In doing so, their true self can become buried inside, their emotions silenced for the sake of survival, and they sometimes are unable to feel.  

I was unable to feel. The analytical left side of my brain put the smack-down on the emotional right side when I was a child and held onto control for dear life. I went through the decades as a detached observer of my own life rather than as a true participant. Loneliness came from the inability to feel not only what was going on inside of myself, but also the emotional connections that people in my life tried to make with me. Intellectually, I could see how I affected others and how they valued me, but I couldn’t feel it. And the worst part of all of it was that I didn’t know that I couldn’t feel it. I thought that seeingit was feeling it. So I took the role of the observer, and somehow made connections with people by mentally translating their actions into crude emotional representations.

That held true for God’s love as well. I would sometimes lay awake at night as a child and remember what I had been taught about God’s love, and I would close my eyes and try to feel it, because I knew that if I could, it would feel wonderful. When I was unable to connect with it, I comforted myself as best I could by knowing that Jesus said that he loves us and so it must be true.  

Eventually when I got older, I left the church. That’s not a big surprise considering I could not emotionally tie into God’s grace or even really connect with the other members of the congregation. I didn’t lose my faith though. I thought about it, reasoned it, analyzed it, but couldn’t act on it. Eventually, after years of being away, I returned because of an ache for the spirituality and communion of religion.  

I attended a church that was down the street from my house. I was content for a while and derived comfort from attending services and the occasional church event. Then one day during mass, a woman sitting near me refused to share with me the sign of peace. I watched her extend her hand to everyone around her but then she looked me in the eye as I extended my hand toward her and she refused to take my hand in hers. Now all my life many people have assumed, based on the way I presented myself, that I was a butch lesbian, and this woman might have had the same judgment of me. Certainly, the way she acted was not in keeping with Jesus’ own peace that he left with his apostles and with us, as we heard today. I left that church that day and didn’t go back.

It was around that time that I experienced a small event that led to a momentous epiphany. The small event was a cab ride in San Francisco – the cab driver called me “Sir.” I analyzed that small event for several weeks until, in a defining moment of clarity that came while I was washing the dishes at my kitchen sink, all of the puzzle pieces of my life that had been suspended in a disorganized floating jumble suddenly aligned and snapped together, forming a picture of my true self. My mind could no longer support the persona that I had built for myself over the decades, could no longer pretend to be the woman that I and everyone around me thought I was. I suddenly realized who I was not, and I also thought that I was the “wrong” kind of person. I had worked for 45 years to smother the true person I was, so accepting and loving myself was a concept that was foreign to me.

And so the real work began, peeling back the layers upon layers of persona to reveal the real me, a painstaking process in which I was engaged when I came to this church for the first time. I came after attending Transgender Day of Remembrance here in November of 2008. I had no church to call my own, this one looked really nice and I knew the vicar. With an ache to once again belong to a spiritual home, I contacted Cameron and asked him what time that services were held on Sundays.  

As I continued to attend this church, with Cameron’s help, I had the courage to be here as my true self, and it was the very first time in my life I lived simply as me. I cannot even tell you how validating and affirming that was. But a funny thing was happening at the same time. Apparently, I began to matter. I didn’t realize it, but Cameron would tell me that I did. He would take me aside and try to point out the impact that I was having in this congregation, but I didn’t get it. I couldn’t feel it, and so I would brush aside what he was telling me. And then we would look at each other, both of us perplexed, he, I think, because he couldn’t understand why I couldn’t see what, to him, was so apparent, and me because I couldn’t understand how he could be so sure about something that I couldn’t feel myself.

At the same time, my therapist was working on a similar project, trying to help me realize that I mattered, that people cared about me and that I was deserving of their love. I didn’t feel that either. It bounced off of me because I was unable to let it in. How could I accept love from others when I couldn’t even love myself? But my therapist kept trying, coming at it from different angles and using different methods, trying to help me accept and care about myself and see my own value in the world.

There were also close friends in whom I had confided and told about my “situation,” members of a support network I had formed in order to stay afloat as I navigated the sometimes treacherous waters of this process of finding myself. Some of those people are sitting in this room today. And those people, by accepting me after I told them the truth about who I was, also, in their own way, gave me the freedom to be myself. Their acceptance, your acceptance, helped me to accept myself.

So there was a continuous stream of caring from all sides. From members of this congregation, from my therapist, from my friends, who all worked, knowingly or unknowingly, to eventually erode the shell in which I had been abiding. Without the shell, my emotions were exposed, raw and sensitive, but I could feel. In addition, I became able to accept myself and to love myself and thereby also allow the love from those around me to penetrate, to come inside and allow me to stand free in the warmth of love.  

God has been patiently waiting for me while I have journeyed to this point. And today, like Simon Peter when he heard the Lord call, I swim to meet Him and I clothe myself in my new name, to present myself to Him, and to you, as my true self. I would not have been able to do so without all of you.

And now you know my story, how I came to this church in the fall of 2008, how one year ago, I came to more fully understand Jesus’ humanity, and how I have reached the point of claiming my name. With this story, as I mentioned at the beginning of this sermon, there is a lesson for all of us, including me, which is:
When you help someone to love them self, you give them the ability to feel the love of others and the love of God and to allow that love to enter into their heart.  

This is what everyone in this room has done for me. You gave me your peace, my heart is no longer troubled or afraid, and I feel loved. In this way, I can claim my true name of Anderson Michael C. For this gift, I thank all of you.
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Observing Easter as Exodus

4/20/2010

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The following is a sermon that my seminarian for this year Kori Pacyniak and I composed and delivered together. We were inspired to do a combined sermon because of our discovery in conversation that we were both puzzled by the same, somewhat obscure, facet of Sunday's gospel passage. In addition, I had already planned to incorporate a story told by Rhiannon O'Donnabhain at an event we put on at St. Luke's and St. Margaret's to honor her and GLAD's February legal victory (which I mentioned in a blog post about recent major happenings in the transgender community). We shared Rhiannon's words in the sermon and in blog form with her permission.

CP

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St. Luke’s and St. Margaret’s Episcopal Church
Easter 3C: Sunday, April 18, 2010
John 21:1-19
Cameron Partridge & Kori Pacyniak

An Exodus Observed

CP: Welcome to the third Sunday of Easter, day fifteen of the Great Fifty Days. In these poignant days we encounter again and again, in manners both mundane and mysterious, the reality of resurrection life. On Easter Sunday itself we stood before the empty tomb and met in the Gospel of Luke an exodus of the body. Last week in the Upper Room we stood in awe with Thomas and the terrified disciples and received an invitation into a body marked by exodus. This week, by the Sea of Tiberias, we observe an Easter exodus in progress. We watch as Peter responds to the revelation that Easter is neither something that simply happened to his beloved Jesus, nor something from which he should run away, but rather an event toward and into which he must move. Easter as exodus transforms resurrection into action, into movement outward, into freedom and newness of life. Peter enacts the dynamics of this Easter Exodus encounter with his very clothing; he must put on resurrection like a garment lest, as Paul puts it in Second Corinthians, he simply be found naked (2 Cor 5:3). And yet…

KP: What was the one line that leapt out at me when I looked at today’s readings? “When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea.” How could it be that I didn’t remember ever hearing this line before? I think I would have remembered something this odd and perhaps even shocking. Slightly disturbed by my faulty memory, I glanced through various translations and discovered that the version I would have grown up with did not mention nakedness at all. Was it really just a translation issue or did some authorities not want to deal with the questions that this would inevitably bring? Why was Peter naked while fishing and why did he put on clothes to go swim to the Lord? Though I have no answer to the first question, it seems less consequential than the second question. Why did Peter put on clothes before jumping into the water to swim to Jesus? It seems contrary to every aspect of common sense. It was just after dawn, the water would still be cold and more wet clothes would mean one would be colder longer. Generally speaking, you take off your clothes to go swimming. What was it about this instance, about being told that it was Lord on the shore that makes Peter seem to defy common sense and reason? 

CP: Of course, I too was struck by — even stuck on — Peter’s nakedness and how he responds with such seeming lack of logic to the presence of his risen Lord on the beach. Now, commentaries suggest that perhaps “naked” doesn’t mean “buck naked” but simply scantily clothed; Peter may have been wearing a only fishermen’s smock which he then tucks into his cincture before jumping into the water (see Raymond Brown, citing Barret, Lagrange & Marrow, The Gospel According to John XIII-XXI.  The Anchor Bible Commentary (New York: Double Day, 1970), 1072). But regardless, when presented with the presence of the risen Jesus, he does two things that pull in different, almost opposite, directions: 1) he covers up his nakedness, his unreadiness, the vulnerability with which he was caught offguard; and, or rather, but 2) he still leaves everything behind and dives into the water, wanting nothing more than to be with the one who had called him with the words “follow me.” What we are observing here is a resurrection exodus in progress, in all its messiness. This is an ordinary person like each of us responding to the invitation of Easter that calls us out from our routines, disrupts our patterns of life, exposes our vulnerabilities, retells our stories in the ever-new frames of salvation history, as our current Prayers of the People puts it, as in the liturgy of Easter Vigil.  

KP: We heard one such story here recently. On Thursday evening, April 8, you may recall, SLAM hosted an event to honor Rhiannon O’Donnabhain and the attorneys from GLAD (Gay and Lesbian Advocates and Defenders,the folks who helped bring Massachusetts equal mariage) who represented her in the case O’Donnabhain vs. Commissioner of Internal Revenue. The IRS had audited Rhiannon’s 2002 tax return and had deemed as “cosmetic” rather than “medical” the expenses she had written off related to her transition from male to female. They had asked her to pay back her refund, but she had refused. The case went to trial here in Boston in July, 2007, and on February 2nd the decision was announced: she had won. This was a huge victory for the trans community across the US, an early legal building block for victories yet to come.  

CP: But what struck several of us, as we sat where you are and listened to Rhiannon and GLAD lead attorney Karen Lowey, were their stories. How Rhiannon’s courage propelled her out from routine and complacency into a terrifying limbo. And how that in-between place became a place where her community rose to the challenge, where her connection with community buoyed her and enabled her to move forward, even amid fear and anxiety. This was not the first time she had moved outward in this way; the story she told was a very personal one about her original decision to transition, which she has written out and given us permission to share today.

KP: “For a very long time, I felt that I was treading water in a very cold and deep ocean, barely keeping my head above water. I was afraid to start swimming for fear that someone might laugh at the way I swim… I couldn’t even see the shore…. It was always so far away. I didn’t even know which direction to swim. I was drowning! Finally, I realized what I had to do to live…… I had to start swimming! To save my life! I took a risk and started swimming because I didn’t want to drown. I wanted to live! I had been swimming for what seemed like forever and I could finally make out a distant shore! It was still a long way off, but at least I could see it! I was still not a very good swimmer. I made mistakes along the way. I had never done this before! But I was determined. I would reach that far-away shore! Finally the shore got nearer and nearer. I had never been a quitter, and I was determined to succeed at what I set out to do! In my mind, I visualized that I emerged from the water riding a white horse up onto a beautiful sunny beach. In my visualization, I had already done it…! And I did do it! I rode up and out of the water on that beautiful white horse onto the beach and rode into to a new life!”

CP: Resurrection is about living, swimming, riding, into new life. It means being willing to move outward from our history into our future, always bearing that history with us—indeed, sometimes burdened by it—even when the shore is further than 100 yards away, even when we can’t see it. Resurrection is something into which we are thrown like the deep end of the pool. It is an event and a process, indeed, an Exodus that leads to life more beautiful and mysterious than we can imagine. At its beginning we can only catch the smallest of glimpses, but it is there, waiting for us. We have to be willing to be vulnerable, to take the risk of diving in and swimming-- even if we stop to cover our nakedness first -- to leave behind the familiar to encounter the living Christ, knowing that we will never be the same.

KP: Jesus showed himself again to the disciples by the Sea of Tiberias, and he showed himself in this way.  Amen.
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An Easter Vigil Reception

4/5/2010

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Picture

I attended an Easter Vigil called "Rise Up" on Saturday night and heard a very powerful sermon by Penny Larson, the drummer for the music team at the Crossing, the progressive emergent church at the Cathedral Church of St. Paul in Boston. I asked Penny afterward if I could post her words to TransEpiscopal and she agreed, so below, reposted from her blog, is her description of the event, followed by her sermon.

CP
**********

An Easter Vigil Reception
April 5, 2010 at 1:22 am 

So, last night was the Easter Vigil at church. I was received into The Episcopal Church, and I preached the sermon. It was a pretty amazing evening. The Darling Boyfriend and my mom and several of my dear friends were there to witness the night’s important moments.

Before I detail the service, I want to say that I took the step to formally rejoin a Christian church very deliberately (I was raised Lutheran, but haven’t considered myself a member of a church in twenty years). I have always turned to the teachings of Jesus when I’ve felt most challenged in my life. So, I guess in some ways I’ve been a Christian all along. But there is something about the Episcopal Church (and yes, clearly, The Crossing, ~my~ church is incredibly special) that has called me to join a community. For the last several weeks I took part in a catechesis study small group, and the more I learned about the Episcopal Church, the more sure I was that this was the right step for me to take. I don’t want to turn this into a history and explanation of the Episcopal Church, let’s just say the the Episcopal Church feels like a very good place for me to call “home.”

On to the Vigil…

We began in the bowels of the church in darkness. Liturgically we were still sitting with the fallen Christ, while Jesus was lost in Hell. The service started with a lighting of candles (“The Light of Christ”) and an amazing Blues version of the Exultant – I was already weepy. There was a light-hearted and fun spoken-word telling of the Creation story, a beautiful Psalm (with Crossing-style chanting), and an enactment of the story of the valley of the dry bones.

After the readings we moved to the group that was to be baptized or confirmed or received or to renew their baptism. There were several of us joining the church in one way or other, from one place or other. There was a woman who had been Muslim who was baptized in a full-immersion ceremony (~way~ cool!), a toddler who was baptized, and then a bunch of people that found the Episcopal Church from diverse paths (or grew up in it) who were deciding to make their commitments public. It was sort of interesting, in that I guess I’ve sort of been Episcopalian for a while now, in that I’ve believed and belonged for quite some time. My reception was merely a public acknowledgement of the connection that God and I already share.

After the baptism/confirmation/reception ceremony, the service progressed upstairs into the Sanctuary. The next thing I knew, the Gospel was done and I was up to deliver the sermon (I’ll include the text of my sermon at the end of this post). My sermon was very personal. I spoke about my journey, and how strongly I feel a connection to Jesus suffering and resurrection and triumph over death. I almost broke down a couple times, but I felt better about fighting the tears back than letting it go full throttle. I’m amazed by how comfortable I am with public speaking nowadays. I was sharing my deepest truths, showing people my heart, and I felt good and strong. I found it easy to make eye contact with folks in the congregation and I just generally felt pretty calm. Honestly, preaching the sermon is a bit of a blur, which always makes me feel like I was in the zone (to use a performance concept). I am so glad I did that, and I feel energized and empowered by the experience.

During the Eucharist the new members of the church distributed the bread and wine to the congregation. It was incredibly powerful to offer the body to people and say, “The Body of Christ.” The Eucharist is something I have grown to really love. There is something really powerful about sharing a meal together, and this meal is special for all sorts of reasons.

After that there was the sending (which I did also), and there were plenty of Hallelujahs and then we partied like God herself had come to party with us. 

I was touched by how many folks sought me out to tell me how much they appreciated my sermon. I’m still slightly bemused by how much I seem to connect with people. I really sometimes don’t feel like I’m doing anything all that special. I’m just telling my truth. But, for whatever reason it often seems to have a powerful effect on people, and I admit that makes me very happy.

We partied and drank champagne and chatted and just had a wonderful time.

Then today my folks came over and we had a Easter feast!

It was a weekend I will never forget.

And now I am an Episcopalian. Yay!  

Let the people say, “Amen!”

AMEN!

[here's my sermon:]

Good Evening.

Happy Easter!

This is a little overwhelming. Here I am, just received into The Episcopal Church, taking my first real steps back into Christianity and I’m preaching at the Eater Vigil. Why? What did I feel called to tell you all tonight?

Just about a year ago I was in a catacomb similar to the one we just emerged from. For me it was the culmination of a several-year process in which I finally had the facts of my life brought into congruence.

But I should back up a little first. When I was very little I knew that something was different about me; in the fullness of time it became clear that the difference was that I was born with the wrong body. To put it simply: I was born with a female brain inside a male body. It took me three and a half decades to find the strength, courage, and wisdom to undertake the process of putting that right.

I walked through some very dark places on my journey. I battled depression and anxiety that required medication and hospitalization. I was afraid to venture out into the world. Jesus sat alone in the Garden of Gethsemane, and I sat alone in my room.

I wish I could say that I consciously decided to give in to God’s plan for me when I decided to fix my body and my life, but the truth is that I just gave up – I couldn’t fight anymore.

On September 5th, 2006, I finally began living my life as it should have been all along, as a woman. Ironically, it was also in the fall of 2006 that I found myself attending church for the first time in many years. Though at the time I thought I was in church just to drum, it quickly became clear that it was beyond mere coincidence.

When I met Jesus again nearly four years ago I was raw and weak, but I was open to the truth. I had been hurt by all the anger and misunderstanding that others had thrown at me – and that I had thrown at myself – because I was different. Jesus’ suffering at the hands of the ones who would crucify him hits me very hard, though I have never been tortured by others, I have tortured myself.

What does Jesus suffering, death, and renewal mean? What’s so important about Jesus claiming victory over death? What does it mean to a mere transsexual woman that Jesus rose from the dead and cast off his tomb? It’s a great story, and a glorious way for God to make a point, but what does it mean now? Today? For me?

Christ’s victory over the ultimate death is magnificent, and promises us paradise. But what about life? When I was suffering through the worst of my days, either harming myself, or contemplating suicide, or purposefully isolating myself from the world because I thought that no one could ever accept this very unique girl – least of all God, I felt like I was dead already. I despaired. I understand how the women felt as they walked to the tomb that morning. They had just watched their friend die. We all know death; it’s a truism that by being living creatures we also know death – sometimes we use a softer word: loss. The desolation that those women must have felt that morning, walking to the tomb is an experience that is universal.

I also know their shock upon finding the tomb empty and Jesus’ body missing and getting the news from the angels. I remember getting the news that everything was all set for the surgery that would finally bring my body into line with my being. I was sitting right over there, drumming during a service of The Crossing. And I got an email from my surgeon’s office. I couldn’t believe it. I sat there for a second. I knew the news was coming, and yet I felt unprepared for it. I’ll bet that Peter didn’t run back to the tomb any faster than I did when I ran out into the stairwell and literally jumped with glee. I overflowed so much that a member of The Crossing noticed that even my drumming sounded especially joyous.

And that’s the wonder of Jesus triumph over death. It’s said in a nuanced way in Luke, but in Revelation he says it directly: “I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades.” This is very difficult to believe. I get it. Indeed, even though Jesus had told everyone that he would be delivered to sinful men and killed and then rise three days later, the news was hard to believe. Even as the women were telling the others about the angels’ message their reaction was to scoff and call it nonsense. I remember being afraid that something was going to mess up my plans for surgery and speaking with therapist about it, and she said, “Penny, nothing is going to keep you from this victory.” And I started crying with the truth of the moment.

This night is when we honor the ultimate victory, not only because it was a victory for our friend Jesus, but because he shares the victory with each and every one of us. Every time there we suffer a loss, Christ has offered to turn it into a victory. It is pretty shocking. It takes some getting used to. And it’s easy to think it’s nonsense. Which is why it’s good that God is patient, even if it takes 35 years to get it, the promise of life is there.

When I emerged from that catacomb a year ago, the Department of Records at Boston’s City Hall, I had a corrected birth certificate that listed “Name of Child: Penelope Jane Larson” and “Sex: Female.” I had triumphed, and I am certain that God celebrated along with me.

Shortly after I got home from having surgery my family and friends threw me a party with a very special message: “It’s a girl!”

Tonight we throw a party to celebrate the most wondrous message of all: “He is Risen!”

And so are We All!

Hallelujah!

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Overwhelming Catch

2/8/2010

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As we near the end of Epiphany, season of illumination, the signs of God's presence among us begin to overwhelm. Two images from yesterday's readings for the fifth Sunday in Epiphany offer a strange combination-- one of abundance and the other of desolation-- that echo two major, recent events in the U.S. trans community. 

In the gospel of Luke we had the improbable plenitude of fish pulled up by Peter and his companions upon the prompt of Jesus. So many were these fish that they threatened to sink the boats into which they had flopped. "Go away from me!" cried an unnerved Peter, knee deep in slimy muck, "I am a sinful man."  

And in the Hebrew Bible reading, we had the fearsome scene of Isaiah's prophetic call, in which seraphim touch his lips with a live coal and God commands him to speak difficult truths to a people far from ready to hear them. The passage ends with successive images of desolation.  

For trans people in the U.S., the last two weeks have brought an overwhelming combination -- to consider only two major news stories-- of grief and victory: a week of desolation in which the Houston trans community grappled with the murder of one of its own, followed by a precedent-setting decision by the US Tax Court in favor of a Massachusetts trans woman.  

In July of 2007, a Boston area woman named Rhiannon O'Donnabhain decided to sue the IRS. At issue was the agency's denial of her tax write-off of expenses related to her transition from male to female. As the original Boston Globe article reported, she could have repaid "the approximately $5,000 she received in her tax refund, but decided to challenge the IRS because she believes the ruling against her was rooted in politics and prejudice."  

O'Donnabhain declared, "'This goes way beyond money. If I were to give the money back, it would be saying it's OK for you to do this to me. It is not OK for them to do this to me or anyone like me."

You tell 'em, I remember thinking as I read the story. I never tried to write off expenses related to my own transition-- I remember thinking about it, and even discussing the possibility in a peer support group, but I didn't try. I sure could have benefited from it on my then graduate student budget (almost every insurance company explicitly denies coverage for any medical care related to transition).

Then last week we got the very good news that the US Tax Court ruled 11-5 in O'Donnabhain's favor in this first-of-its-kind decision. Not only is it a ruling that respects O'Donnabhain; it's also a decision that could begin to open the door for insurers to consider procedures related to bodily transition as medical, not cosmetic. See the National Center for Transgender Equality's report on the case here. 

As Jennifer Levi, Massachusetts-based attorney for the Transgender Project at Gay and Lesbian Advocates and Defenders (GLAD), commented in last week's Boston Globe story: 

“I think what the court is saying is that surgery and hormone therapy for transgender people to alleviate the stress associated with gender identity disorder is legitimate medical care."

GLAD senior staff attorney Karen Loewy added in a press conference, “It’s incredibly big to have a statewide court setting a national precedent. This is the first time a court that has jurisdiction nationally has reached this conclusion.”

As Chuck Colbert reported, "the tax court ruled that GID [Gender Identity Disorder, which is listed in the DSM] is a 'disease' within the meaning of the tax code. The court said the IRS’s claim that all the treatments were 'cosmetic' was 'at best a superficial characterization of the circumstances that is thoroughly rebutted by medical evidence.' The court said that the IRS must consider sex reassignment surgery in the same manner, for example, as an appendectomy or even heart surgery."

Not all procedures one might undergo would necessarily count as medical, for tax deduction purposes, but the fact that some clearly do is a big deal for those trans folks who medically transition.  

I add that caveat about transition because it's important to remember that a) not all trans folks actually do medically transition, and that b) those who do change their bodies do so in a variety of ways, contra the assumptions underlying the oft-asked query, 'have you had the surgery?'. Plus, c) in addition to differences of embodiment, there are also a variety of ways that people narrate their experience. While plenty of folks resonate with statements such as O’Donnabhain's of feeling "trapped in the wrong body", many of us don't experience ourselves in those terms.  

That said, this is a major victory that brings us a step closer to being treated with the dignity we expect and deserve. 

And, frankly, the trans community really needed some good news last week. Because two weeks ago we began mourning the death of yet another trans person found murdered, this time in Houston, Myra Chanel Ical. Ical's death marks the seventh time a gender variant person has been murdered in Houston over the past ten years, as Chris Seabury reported for Edge Boston. Ical died, as the Executive Director of the the Transgender Foundation of America, Cristan Williams, put it in an interview with KHOU, "struggling for her life." “It’s personal," Wiliams continued, "I feel it on a personal level."

Ical was found at 2 in the afternoon in an empty lot. Local leaders feel strongly that given her proximity to a busy intersection, someone must have seen something. And given that the murder took place in Houston's Montrose neighborhood, an LGBT stronghold, witnesses (if there are any) could well be LGBT themselves. But relations between the LGBT community and the Houston police are not strong, Williams commented: "The LGBT community feels very isolated because of the Houston Police Department’s (HPD) often violent past towards LGBT Houstonians." She is calling for the appointment of an LGBT police liaison. 

Ical's memorial service was held two weeks ago today. Featuring a moment of silence followed by a moment of noisemaking, the service aimed both to honor Ical's memory and to "encourage people to make noise about the violence that is inflicted on our community," as Kelli Busey reported on planetransgender.

The local news coverage of the memorial is below.

It is crucial to make some noise, not only in memory of those we have lost but also out of sheer determination to forge our way forward. Thank God for the community in Houston, for the ways in which they are clearly claiming their power. Thank God for the courage of Rhianon O'Donnabhain who was willing to make noise and say "this is not OK."  

The catch of the trans community at this time and place is indeed overwhelming, a decidedly mixed bag. As we progress, we find ourselves still very much in the wilderness.

As we move toward my very favorite Sunday in the liturgical year, Transfiguration Sunday, the last Sunday in the season of Epiphany, I am mindful of the combination of glory and grief that are mysteriously incorporated in the image of the Transfiguration. The New Zealand Prayerbook's revision of the 1928 BCP collect for the Transfiguration says it particularly well:

God of life and glory, 
your Son was revealed in splendour 
before he suffered death upon the cross; 
grant that we, beholding his majesty, 
may be strengthened to follow him 
and be changed into his likeness from glory to glory; 
for he lives and reigns with you and the Holy Spirit, 
one God now and for ever. 
Amen.  

- The Rev'd Dr. Cameron Partridge
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On the Threshold of Transweek: a Theological Proclamation

11/13/2009

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Here in Boston, we are marking the coming week as Transweek in preparation for Friday's Transgender Day of Remembrance, which my congregation, St. Luke's and St. Margaret's, is honored to host again this year. My field education student this year, Kori Pacyniak, shared this wonderful theological reflection with me in our meeting this week, and it struck me as a moving way to begin stepping into the space of the coming week, which seems to me to be as much about the grief with which our community struggles every day and our determined hope to build a better world as it is about mourning those whom we have lost. And so I share this with Kori's permission.

- The Rev'd Dr. Cameron Partridge

****************************************************
Kori Pacyniak 
Theological Reflection 

“I am speaking the truth in Christ, I am not lying; my conscience bears me witness in the Holy Spirit, that I have great sorrow and unceasing anguish in my heart.” – Romans 9:1-2

Prof. Charles Stang preached on this passage from Romans last Friday at Harvard Divinity School, and it was a passage that seemed to skip the intellect and go directly to my soul. The month of October has largely been a great struggle. September found me struggling against one physical illness after another – there was a span of three weeks where I was just sick, whereas October, by contrast, was filled with internal struggle. It was a busy month from the onset – with preaching, organizing the Noon Service at Harvard Divinity School for national coming out week, a trip to NYC for a film festival and then a speaking engagement at Suffolk University. To top it all off, it was the month I decided to come out to my parents as trans. 

It was in coming out to my parents and the time that followed where this verse from Romans really hit me. My parents’ initial reaction was one of shock and disbelief. That disbelief led me to cling to this verse when I heard it. I wanted this verse to legitimize my pain and internal struggle. I needed my faith to support me. Following my parents reaction, I fell apart. I had known it would be difficult to tell them (even though I took the easy way out of writing a letter). I had known that the letter would only be the beginning of the watershed, but I don’t think I was truly prepared for what came next – or to the extent that I would internalize the struggle. My parents’ disbelief and attempted denial of my trans identity leads me to want to throw this verse at them. At the very least, I cling to it in hope. 

There is a viewpoint that being trans is, in a way, all in my head. My parents would like me to just ‘give up on this nonsense’ or grow out of this phase. For them, I believe, the fear and shock leads to disbelief and denial. But the denial only serves to wound me deeper. At times I think it’d be easier if there was acknowledgement and rejection, but then again, the grass is always greener on the other side of the fence. Truth be told, it’d be an incredibly difficult journey regardless of my parent’s reactions – mostly because I have often considered myself to have strong empathic tendencies. Sometimes it really sucks to be an empath – to feel other people’s pain so easily. Personality tests classify me as the healer or the helper. To feel other people’s pain and be able to share it is both a blessing and a curse. A single phone call or voicemail message can send me into tears, feeling the pain of the other individual. This has, in other scenarios, been construed as me just being a very emotional person. I cry at books, movies, songs – it’s very easy for me. But I internalize a lot. At times this has been criticized as melodrama, and I’ll admit that sometimes I can make things bigger than they actually are, but with regard to the anxiety and tempest of emotions inside me around my gender identity, I don’t think it’s fake. 

For me, coming to terms with my gender identity needed a spiritual component. This isn’t something I could have done without a religious and spiritual support network. (Or, as I commonly refer to them, my Godsquad). For many years, I struggled to keep sexuality and gender identity as far apart from each other as I could. They were two extremes that I bounced between and while I dreamt of somehow reconciling them, I didn’t have the faintest idea of how to reconcile them within myself. In January of 2009, the HDS Episcopalians went on a one day retreat to the monastery of the Society of Saint John the Evangelist in Cambridge and I ended up spending over an hour in the small chapel there – I just needed to be. In front of the icon of Jesus with the Beloved Disciple, I begged God for a sign that I was okay. That the gender identity issues that were surfacing and that I was struggling to name – that somehow it was okay. I needed a sign that it was okay to be trans. I did get the sign, in the end. Praying and meditating on the icon, I felt myself become the beloved disciple and heard Jesus say to me – “You are my beloved and you are mine.”

That was back in January. I haven’t thought of that time at the monastery for quite some time, but now it seems appropriate paired with the Romans verse. Choosing Christ doesn’t save you from experiencing angst and hard times, but it does give you something to hold on to. There is a sense of belonging and a sense of validation. It’s that validation that I draw on in trying to resolve things with my parents – and in a way, it’s the validation I need for myself. Because there are plenty of times when I need someone to witness to my pain, to share in it with me and agree that is allowable and not just self-created.  

In Prof. Stang’s sermon, he wonders if our conscience “is not sufficient even to report on our own sorrow or anguish.” There are times that I feel this way, especially in regard to gender identity. There is no tell-all book, no ‘Transgenderism for dummies’ book out there or any sort of manual to guide me through the process. Though I have found support in other individuals, there is still part of this journey, this process of self-exploration that remains largely personal and individualistic. 

At one point in his sermon, Prof. Stang suggested that “… without the indwelling of Christ we cannot speak the truth of our own lives, we cannot even know the contours of our own despair. If this is right, then I – who cannot in good conscience echo Paul in Gal 2:20 – and perhaps you too, we are barred from the truth of our own pain.” This comment of his seemed to tie in the anguish of October with the reassurance of my prayer at the monastery in January. It also fosters my deep intrinsic yearning to connect with the verse from Romans. I truly think that I would not have been able to come out to my parents without feeling that this was actually the will of God for me at this point in time at my life. 

Prof. Stang’s sermon concluded with a startling revelation: “By letting Christ in, we are not delivered from our sorrow or anguish, but rather delivered into them. Christ does not save us from despair, but gives us access to our despair and becomes a corroborating witness to our shifty heart’s anguish.” It’s hard to discern the purpose of certain challenges and hard times that we encounter in our lives, but I think what Prof. Stang is trying to get at, and what I’ve started to come to terms with in October, is that by relying on Christ (or even just including him, as total surrender and reliance on Christ is something that doesn’t come easily to most of us), we are able to bear the challenges we encounter, to validate our pain as real and legitimate, and more fully live in Christ through those challenges and pain.
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Congratulations, Rev'd David Weekley and Epworth UMC

8/31/2009

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Yesterday Rev. David Weekley, who transitioned from female to male in the 1970s and was ordained as a pastor in the United Methodist Church 27 years ago, came out to his congregation. I was honored to meet David this past June at the Philadelphia Trans Health Conference-- I moderated a panel of trans clergy on which he sat.  

One thing I want to correct from the below story is that this sentence -- "the Methodist church also will withhold church membership from anyone who is openly gay"-- is not accurate. Plenty of openly gay people attend United Methodist Churches and their memberships are not subject to removal. 

An additional comment, added in 2019: while this article uses correct, he/him/his pronouns to refer to the Reverend Weekley, it also uses she/her/hers to refer to him prior to his transition. Unless the subject of an article specifically requests otherwise, it is much more respectful to consistently refer to the person at various times of their life with the pronoun they use now. 

- the Rev'd Dr. Cameron Partridge

Congregation embraces transgender minister as his secret is revealed
Rev. David Weekley hopes his story will help change United Methodist Church doctrine

BY CHRISTINE MCFADDEN
The Portland Tribune, Aug 30, 2009, Updated 11.4 hours ago

As soon as he raises the topic of gay rights to his conservative clergyman friend one day at lunch, he knows it’s a mistake.

He knows that the United Methodist Church long ago retained the right to turn away openly gay clergy members.

So Weekley listens to his friend espouse the opinion of the church, and buries his secret deeper. No one can ever find out that Weekley, a married father of five in Southeast Portland and a Methodist clergyman of 27 years, was born female.

Until now, there has been just one openly transgender Methodist clergyman in the U.S. to retain his ordination (That man, Drew Phoenix, 50, had his ordination challenged by members of the church after coming out publicly in 2007 to his congregation in St. John’s of Baltimore United Methodist Church in Maryland.)

Today, Sunday, Aug. 30, Weekley — who leads the congregation at the Epworth United Methodist Church in the Sunnyside neighborhood in inner Southeast Portland — became the second.

Just months after telling his own children that he was not their biological father, Weekley, who is in his late-50s, came out to his congregation of 221 members.

Standing behind his pulpit, Weekley began his usual worship service. About halfway through, he paused to share a personal message he called “My Book Report.”

He told them that in 1984, just nine years after undergoing extensive sex-reassignment surgeries, he was ordained by the Methodist Church without telling anyone of his original gender at birth.

Following his story, the congregation, who had remained silent throughout his talk, broke into thunderous applause. Church members then proclaimed their support for their pastor.

“It doesn’t change him; he’s still Reverend David, and that’s what counts,” says congregation member Robbie Tsuboi, who has been attending Epworth since 1964.

“I think it was a really, really positive reaction. From what I understand, it was 100 percent support within the church.”

Given the church’s stance on gay rights and its previous reaction to Phoenix’s revelation, Weekley hadn’t known what to expect. According to the Methodist “Book of Discipline,” performing a same-sex wedding, even in a state where it is legal, is an offense that could lead to discipline from Methodist church leaders.

Besides opposing the ordination of gay clergy, the Methodist church also will withhold church membership from anyone who is openly gay.

That’s why Weekley’s action is gaining national attention, including support from the one person who preceded him down this road.

“I’m very happy that he’s going through with this” Phoenix says. “It takes a lot of courage to do what David’s doing.”

Inspired by the past

Weekley’s original plan was to keep quiet throughout his career, waiting until retirement to finally come out. But a trip he took with church members in June 2008 changed his mind.

Weekley joined members of his congregation, which is 95 percent Japanese-American, on a pilgrimage to the remnants of a World War II internment camp for Japanese-Americans in Minidoka, Idaho, just outside of Twin Falls.

The experience touched him deeply. He had faith that a congregation like his own, many of them having experienced prejudice and alienation would be a safe place to come out, he says.

He was right.

“We at Epworth support him,” says congregation member Kazuko Hara, who has been attending Epworth’s services for more than 50 years. “I am supportive of him and will stand by him.”

“I think that they’re looking at his heart,” adds Kaau Ahina, who has been attending Epworth for three years. “They love him for who he is, and (his wife) Deborah.”

Following Sunday morning’s service, Weekley answered questions from the congregation about his decision and his life. One member asked: Was he relieved to have revealed the truth about his life? Weekley exhaled. “Extremely,” he answered.

“Twenty-seven years is a long time,” he says. “I have a lot to say and now I can finally say it.”

Despite anticipating that some of his congregation would leave the church, Weekley actually heard that some members plan to become more involved following his disclosure on Sunday.

“I don’t think I anticipated that so much,” he says smiling.

Weekley is accustomed to being a minority. In fact, he is a minority of a minority, serving as the second-ever Caucasian pastor at Epworth, a church first established in Portland’s old Japantown (today’s Old Town/Chinatown) in 1893, which later moved to Southeast Portland.

Although Weekley himself is not Japanese-American, many of his congregation members speak Japanese and offered mottos as themes for the pilgrimage to the internment camp.

They were: “Gambate,” meaning “Go for it;” “Shigatanai,” meaning “It cannot be helped;” and “Gaman,” meaning “Bearing the unbearable with dignity and grace, creating beauty from hardship.”

This motivation, along with the newfound knowledge that he wasn’t the only transgender clergyman in the world, inspired him to share the truth.

“I knew there were a few transgender people on the planet, but I didn’t think it was a large population,” he says. “It’s not something that you share. You don’t say, ‘by the way, were you born that way?’ It just doesn’t come up.”

In June, Weekley attended a health conference in Philadelphia for transgender people, where he met with more than 40 other religious leaders like himself.

“Jewish, Shinto, Pagan — every faith had at least one transgender leader there and (we) started a trans-religious network,” he says.

He and Deborah returned home ready to come out with the truth, they say.

“He’s not (been) happy,” says Deborah, 60, who works as a massage therapist. The two have been married for 13 years. “He’s becoming more agitated as the years are passing in hiding. He’s not thriving. I want him to thrive.”

Childhood as a girl

Born in Cleveland as a girl, Weekley always knew he was different.

“I always saw myself as a little boy,” he recalls. “My best friend was Gary. I liked sports. At a very young age, it didn’t seem like it was any problem.”

Going to school was more troublesome, he says.

“The teachers didn’t like me — each year that got worse,” he says.

From being blamed by teachers for things she didn’t do, to being slapped across the face by her fourth-grade teacher, Weekley says he didn’t feel he received any adult support until 10th grade, after being referred to a school psychologist.

“I really wanted to drop out of school,” he says. “It was a horrible time. I didn’t fit in, I didn’t look like a girl, I was different.”

As a young teenager, Weekly as a girl joined the marching band because she was comfortable in the unisex uniforms. At home, her parents just thought she dressed like a hippie.

His mother was a Catholic homemaker and his father worked in management and didn’t attend church. The two parents, political opposites, had one other son.

Things changed when Weekley was about 14, he remembers. While at a friend’s house, she overheard her friend’s mom talking on the phone to a neighbor about Christine Jorgensen, the first widely known transgender woman to undergo reassignment surgery in Sweden.

“I started listening and I got really excited,” he says. “After that day I knew what I would do: I would start saving my money and go to Sweden. That was the plan.”

Transitioning to a new life
When a family friend referred her to a doctor, she learned that she wouldn’t have to go as far as Sweden.

At that time, only two clinics existed in the U.S. that were capable of performing sex-reassignment surgery. One happened to be in Cleveland.

“It was a miracle,” he remembers thinking.

Before she could go under the knife, however, she had to endure a six-month process required by the clinic, which included thorough medical and psychological tests and interviews.

She eventually began hormone therapy.

“I went home and popped one and stood in front of the mirror and waited,” he says.

After three months and not much progress, she began non-reversible injections.

Before the surgeries, Weekley had to hire an attorney and go through the lengthy process of changing all of his legal documents.

The courts, he says, were “horribly prejudicial,” and “didn’t easily change the documents.”

The first surgery took place in August 1974, when he stayed in the hospital for three weeks after receiving a phalloplasty — cosmetic surgery of the penis. The second surgery took place the following December for chest surgery, and Weekley went back once more for additional treatment in June 1975.

While he says his family visited him in the hospital for just one of the surgeries, he kept a strong relationship with his grandfather. “(He) taught me how to tie a tie,” he says.

His insurance paid for all of the surgeries, but today most insurance plans wouldn’t cover them because gender reassignment is not considered a “life threatening” condition, Weekley says. “They have no idea how wrong they are,” he says.

For his new name, Weekley chose David, meaning “Beloved of God.”

Adulthood as a man

After his sex-change operations, Weekley studied psychology at Boston University and, while in graduate school at Miami University of Ohio, began to feel drawn to the church.

Weekley had previously stayed away from church due to the hateful things he had heard regarding homosexuals and other minorities. However, after feeling a connection to the United Methodist Church, he joined.

That connection, among other reasons, led him to attend seminary school at Boston University School of Theology. He earned a Master of Divinity Degree in philosophy, theology, and ethics.

This was something he never thought he would do, despite being passionate for preaching at a young age.

“I used to preach to my stuffed animals and I don’t know why,” he says. “My growing up was so horrific that I couldn’t speak in public.”

However, once he entered the Methodist church, he reentered the closet.

“One of the greatest ironies and pains is that the church is the place I’ve had to go back in the closet,” he says. “I’ve stood with colleagues who have said horrific things to me, and they don’t even know it.”

Weekley moved to Portland in 1993 to serve a local church, eventually ending up at Epworth United Methodist.

Gay rights within the Methodist church are undoubtedly political, he says. While the church has its own official stand, progressive members are tolerant toward gay rights, which clashes with the conservatives’ beliefs.

The majority of Methodists in the U.S. reside in the Bible Belt and are conservative, which enabled delegates at the 2008 general conference to pass a new rule stating that no United Methodist funds could be used to educate people on gay and lesbian issues.

At the last general conference, there was talk of the church formally splitting.

“Over the years it’s gotten less vociferous, but there is still no resolution,” Weekley says.

Some progress has been made at the smaller, localized annual conferences.

Weekley’s progressive Oregon-Idaho conference recently had the highest percentage of votes for an “All means all” declaration, which would amend the church’s bylaws to include everyone in the church.

The declaration was narrowly defeated nationally, however, showing that, “the conservatives have enough people and power to always defeat the rest of the denomination,” he says.

Weekley has advocated for inclusivity, not just to national audiences but also to much smaller ones, serving as dean of a summer church camp this year at Epworth.

Though the camp focused mainly on the civil rights movement, a portion focused on breaking traditional sex roles and accepting different kinds of families.

One parent withdrew children from the camp after learning of its liberal content.

“Can girls play baseball? Can boys play with dolls? Of course you can,” Weekley says. “And that was apparently enough for this person to decide not to bring their kids.”

Preparing for the worst, hoping for the best
Despite keeping his secret for the past 27 years, Weekley has led a “blessed” life, he says. “God got me through.”

He has been married twice, and his children and current wife Deborah provide a steady stream of support. The couple have five children (two from a previous marriage) ranging in age from 21 to 39, as well as six grandchildren.

Weekley is up for a national award at this year’s Reconciling Ministries Network Convocation, (a movement to increase the awareness of issues in the gay community and promote inclusivity in the church) and is writing a book about his coming-out experience.

The book’s working title is “In From the Wilderness: The Practice of Gaman.”

He shared his first manuscript with his congregation on Sunday as well. It features his experience at Minidoka and an annotated bibliography of resources for others out there in similar situations.

However, now that he has come out publicly, Weekley and his wife are preparing for any potential backlash. In fact, that’s why he’s asked that his birth name not be published — for fear that hate groups would use it as negative propaganda.

They have taken some necessary precautions in case of any trouble that could arise from aggressive prejudice.

“Trust God, but tie your camel,” Weekley says, quoting a Middle Eastern proverb.

Phoenix, the other openly transgender United Methodist clergy person in the U.S., had charges filed against him from clergy in his conference and was brought before the Judicial Council (the United Methodist Church’s equivalent of the Supreme Court).

The charges to have him removed from the church proved to be unfounded and Phoenix was able to retain his ordination. He is working in Anchorage, Alaska, in environmental health and justice and calling on Congress to pass legislation ending the discrimination he endured.

While the Book of Discipline forbids gays from joining the church, nothing explicitly turns away transgender people, which protects Phoenix and Weekley.

However, conservative Methodists have been battling the “All Means All” declaration, working to exclude transgender people.

Both Phoenix and Weekley could potentially face having their credentials taken away if legislation is passed at the next general conference (which takes place every four years) in 2012 banning transgender people.

“There’s always that possibility — just like there was in 2008,” Phoenix says.

Although Greg Nelson, director of communications for the Oregon-Idaho Annual Conference, thinks that it’s likely similar legislation will be brought up again soon, he believes that, “it’s important that this came out before the conference in 2012.

While Weekley and his wife are preparing for the worst, they are optimistic about the future of the church.

Weekley says that he has, for the past 27 years, thought about switching to a church that is more accepting of his choices, but ultimately decided to stay loyal.

“There have been many times I’ve thought about walking away and considering a different denomination,” he says, “but my heart has always caused me to remain in the hope of effecting change.”

He remains hopeful that the Methodist church can one day retain the same acceptance toward gay rights and perhaps pass legislation similar to the Episcopal Church, which recently adopted protections for gays and transgender people.

“This really puts it all on the line,” Weekley says of his decision to share his news with his congregation and the world. “I’m not leaving, I’m just coming out. I’m not walking away, but I’m not staying quiet and hidden anymore.”

cmcfadden@portlandtribune.com
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Coverage of Trans Gains at General Convention 2009

8/27/2009

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Picture
The following article, the first journalistic coverage of collective efforts in support of trans people in The Episcopal Church, was published in the Bay Area Reporter on August 26, 2009.

Episcopal Church adopts trans-inclusive policies
by Chuck Colbert

They were a party of eight, four transgender women, two transmen, a gay man, and straight woman ally. They told friends, "We're going to Anaheim," not too far away from Disneyland.

They were also change agents. By the end of their church's triennial gathering last month this band of sisters and brothers made Episcopalian history with the advent of trans-inclusive action and convention-floor testimony from a 19-year-old man believed to be the first openly transgender deputy.

"Members of TransEpiscopal made an incredible difference by giving incarnational witness to the "T" in LGBT and – in the process – moving the Episcopal Church further toward its goal of being a truly inclusive and welcoming church," said the Reverend Susan Russell of All Saints Church in Pasadena, California.

Russell is president of Integrity, the denomination's LGBT advocacy group.

Dedicated to spiritual enrichment and empowerment, TransEpiscopal ( http://blog.transepiscopal.com/) serves as a support and advocacy group for the denomination's transgender members and significant others, families, friends, and allies.

Altogether, the 2009 General Convention of the Episcopal Church, held July 8-17, adopted four resolutions. Two of them support enactment of civil sector anti-discrimination and hate crimes legislation protecting transgender people at local, state, and federal levels.

Voting in separate legislative bodies, the House of Delegates and the House of Bishops, convention deputies – lay persons, clergy and bishops – also adopted two other resolutions, one adding "gender identity and expression" to its non-discrimination policy for hiring lay employees and another calling for the revision of church paper and electronic forms to allow a wider range of gender identifications.

Bishop Marc Handley Andrus of the California Episcopal Diocese, an outspoken advocate against Proposition 8 last year, enthusiastically supported all four trans-inclusive resolutions.

A fifth resolution, an effort to add "gender identity and expression" to the church's non-discrimination canons, or church laws, passed in one house and was amended in another house by striking various categories – for instance, race, age, and ethnicity, among others – and substituting "all people."

That move "puts us back to square one in explaining 'all really means all' to those who want to discriminate on the basis of race, gender, etc, etc, etc.," explained Russell. "So we opted to let the resolution die by not bringing it back to the floor of the first house for concurrence."

"Anyway," she added, "we'll come back around that one next time out. I am convinced that by doing the education in the next three years, it will get passed in both houses."

Nonetheless, the trans-inclusive steps already taken are a remarkable turnaround from the last triennial gathering.

"We're taking the 'T' out of LGBT and letting it stand alone," said Dante Tavolaro, a convention deputy and college student from Lincoln, Rhode Island. Three years ago, an effort failed to bring even one resolution out of committee, he explained.

This time, however, Tavolaro, along with straight ally Sarah Lawton and Massachusetts state Representative Byron Rushing, successfully co-authored two resolutions, both of which were adopted. Tavolaro even testified in favor of trans inclusion at a committee hearing, as well as on the floor of the House of Deputies.

"For the church to take [trans-inclusion] on in such a supportive way gives me hope that the church I love so much has in a very clear way said that it does care about me and what those in the larger society think and say," he said.

For secular society, Tavolaro added, "The church sends to the LGBT community such a wonderful message that we are an inclusive church, not perfect, but we're trying hard."

A self-described "overall church geek," Tavolaro has served in Episcopal parishes in music, youth, and acolyte ministries. This summer he is a staff member for vacation Bible school. Tavolaro is also considering – "discerning" in church language – a vocational call to the priesthood.

Not the first
Comparatively speaking, the 2.1 million-member Episcopal Church, the U.S. branch of the 77 million-member Anglican Communion, is not the first to advance trans-inclusive denominational policy. And yet, with the adoption of four transgender resolutions in Anaheim, the Episcopal Church, often considered a denominational bellwether, is now the largest American church to go officially pro-trans.

For a church "most people think of as the closest to mainstream Protestantism," said national transgender activist and Episcopalian Donna Cartwright of Baltimore, the Anaheim convention is a significant development for the transgender community.

"It tells [us] that our stories and journeys can be honored in a religious way," said Cartwright, who was part of the eight-person group in Anaheim. "The body that grappled with sexual orientation is now doing so with gender identity. There is a path for all of us to full acceptance in the body of Christ."

By comparison, the United Church of Christ at its 2003 General Synod passed a lengthy resolution in support of transgender people. In 2007, the Unitarian Universalist Association of Congregations adopted two trans-inclusive resolutions at its General Assembly.

Two years ago, Reform Judaism included several prayers for sanctifying the sex-change process in its publication "Kalanu," (Hebrew for "all of us.") First published in 1996, the original version of "Kalanu" was a 150-page collection of texts and resources for gay and lesbian inclusion. The 2007 update is comprehensively expanded, including liturgy for same-sex union ceremonies, a divorce document for same-sex couples, and a prayer for coming out.

Meanwhile, back in Anaheim, the power of personal story – its ability to transform abstract concepts like gender identity and expression into concrete human reality – seemed to win over hearts and minds.

"What blew me away," said the Reverend Cameron Partridge, a transgender priest and TransEpiscopal leader, "was how many people came out of the woodwork. More people are connected to the transgender community than one might imagine."

As Partridge, originally from the Bay Area, now serving as vicar of a Boston parish, explained further, "When we brought up the [resolutions] people stepped forward to say, 'My neighbor is trans, or my son or daughter is.' In other cases, and random places, people came forward and told me, 'I am so glad that you testified at that committee hearing. I would never have thought about [transgender concerns] before.'"

In sum, Cameron, another among the party of eight, added, "People were amazing."

For straight ally and convention deputy Lawton, gender identity and expression is all in the family. Her sister is a transgender woman, and Lawton spoke to delegates from the convention floor for two minutes, telling some of her sister's story.

"When someone comes out transgender in a family," Lawton said recently during a telephone interview, everyone "goes through a process. I know that my parish church was helpful to me in my own transition because you have to go through this as a family."

St. John's the Evangelist, located in San Francisco's Mission District, Lawton went on to say, "offered me as well as my sister pastoral support. I know how helpful that was. I rejoice in how much progress we made at this convention through education and visibility, and in raising our voices in welcome."

08/26/2009
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What a Difference Three Years Makes

7/12/2009

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PictureDonna Cartwright, GC 2009
TransEpiscopal has come a long way in the last three years. Back in 2006, I was the only member of the then year-old organization of transgender Episcopalians (and their friends, family and allies) at General Convention in Columbus, OH. While doubling as a volunteer for the Oasis ministry of the Diocese of Newark, I attempted to track and advocate for C030 a resolution to amend the national church's canons to include gender identity/expression in the nondiscrimination provisions of Canon III. I quickly learned that this job -- testifying in committee hearings, monitoring both the House of Deputies and House Bishops, and keeping in touch with our largely Internet-based group, as well as my fellow Oasis commissioners -- was far too big for a single person.

Although my testimony on our canons-amendment resolution (proposed by the Diocese of California) appeared to be well-received, and I got friendly "vibes" from several deputies on the committee, it was eventually reported to the House of Bishops with a recommendation that it be referred to commissions and boards during the next triennium. Ultimately, it was tabled.

Another trans-related resolution, proposed by the Diocese of New York, would have put the church on record as supporting secular legislation protecting transgender and other gender-variant people from discrimination in employment, housing and public accommodations at the local, state and federal levels. Unfortunately, through some still-unexplained glitch, it was never placed on the calendar of convention legislation. When I arrived in Columbus on the third day of convention, it was effectively too late to do anything about that.

This year, we're doing so much better in so many ways that I am gratified almost (but not quite) beyond words. Instead of one person, we have a team of eight, including a trans-identified deputy. As of today (Sunday July 12) two trans-related resolutions have been reported out of committee and sent to the House of Deputies. One of them supports secular civil rights legislation covering trans as well as gay, lesbian and bisexual people; the other would amend the canons to add gender identity/expression to the church's nondiscrimination rules.

Another resolution (C048), supporting specifically trans-inclusive federal employment non-discrimination legislation, is still in committee, but hopefully will move forward soon. And a new resolution (D090) to encourage the church to revise its forms so that they are not limited to the either/or gender binary, has been introduced.

We've also done much to educate bishops, deputies and visitors about transgender people and issues. Many of us have testified in committee, and received favorable responses. We held a 45-minute "speakers corner" panel under the auspices of the Consultation in the exhibit hall that drew a couple of dozen people for a lively discussion. We have distributed many copies of our brochure at the Integrity booth.

The convention itself is quite overwhelming. Thousands of people fill a huge convention center and nearby hotels. Committees hear testimony and deliberate on resolutions with a skill and sophistication that would do many secular legislatures credit. Bonnie Anderson, President of the House of Deputies, moves a large volume of resolutions and other business through a body with more than 800 members. The House of Bishops, while smaller and a bit less formal, is equally impressive.

This morning's eucharist was spectacular and moving, with several thousand people and scores of bishops. The liturgy was magnificent and the pageantry eye-popping. For me, yesterday evening's first-ever Trans-Episcopal eucharist, with 19 TransEpiscopal members, friends and allies gathered in a small meeting room in one of the hotels. Instead of a conventional sermon, each person in the room bore personal witness to the historic nature of our presence and the sacredness of our journey. Many eyes were tear-filled before the end of the service.

- Donna Cartwright, Diocese of Maryland
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Long, Long Day

7/11/2009

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It has been a long day, it has been tiring and wonderful at the same time. The morning started with the World Mission Committee meeting in subcommittees. They pushed through a bill on Transgender rights to the House of Deputies. It was an amazing thing to watch. At least one of the committee members was extremely emotionally moved in the hallway afterward. Tomorrow a different committee will deal with two more bills recommending legislation at the federal level to protect the rights of transgender people. It looks good for this one also.

The worst possible scenario would be to have the bills tabled or shuffled until there was no time left. The progress is remarkable.  

The TransEpiscopal team also told our story at the Consultation's Speaker's Forum in the exhibit Hall. Five of us spoke about our stories, about past and present and possible futures. We had forty-five minutes, but took an hour. There was a small group of people listening, but they all stayed to the end. Part of what held attendance down was that the house of Deputies and House of Bishops were meeting at the same time.

The day climaxed with the Integrity Eucharist. There must have been at least a thousand people in attendance. Bishop Gene Robinson celebrated and a great sermon was given by Bishop Barbara Harris of Massachusetts. 

At the end we were all just beat! I'm headed to bed. Tomorrow is another day.

God's Peace,
​
Michelle Hansen+
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