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Trans Legislation at the General Convention: From 2006-2012 and Beyond

6/23/2015

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As the 78th General Convention approaches this week, here is a brief review of trans legislation that has come before the Convention in years past. As you can see from the shift between 2006 and 2012, and as previous blog posts narrate, we have come an incredibly long way. The five resolutions listed under 2015 begin to point to much work that we still need to do.

2006 

1)    C030 -- The Diocese of California referred a resolution to General Convention calling for the addition of “gender identity and expression” to the list of non-discrimination demographic categories in Canon III.1.2. The Committee on Canons took it up as resolution C030 (“On the Topic of Amending Canon III.1.2 [Of the Ministry of All Baptized Persons]”). As the legislative history reports, the committee recommended discharge and re-referral to the Committee on Ministry. As far as we know, that referral never happened, or was never acted upon by the Committee on Ministry. As the legislative history reports, “Resolution Died With Adjournment.”

2)    The Diocese of New York passed a resolution calling on TEC to come out in support of fully gender inclusive secular civil rights resolution (e.g. ENDA) but it got lost in the shuffle and somehow was never considered at this GC.

2009

1)    D090— encouraged inclusive self-identification on all church forms, creating flexible options for people to identify their gender, names, and preferred pronouns. A question that lingered for us was the problem of amending registries and having certificates reissued (e.g. baptismal, confirmation or ordination) upon request after someone has changed their name (which is why a resolution addressing that has been submitted to GC 2015)

2)    C048 put TEC on record in support of a fully trans inclusive version of the Federal Employment Nondiscrimination Act 

3)    D012 put TEC on record in support of fully trans inclusive nondiscrimination and hate crimes laws at the local, state and federal levels 

4)    D032 (Nondiscrimination protection for lay employees in TEC) – declared that lay employees in TEC are not to be discriminated against on the basis of several demographic designations, including gender identity and expression

5)    C061 Canon Change re: Access to the Ordination process passed the HOD but failed in HOB (HOB actually amended it and sent it back to HOD, which declined to concur) 

2012

1)    D002 added “gender identity and expression” to Canon III.1.2 re: nondiscrimination in access to discernment for the ordination process 

2)    D019 amended Canon I.17.5 (aka “the Rights of the Laity”), clarifying that “No one shall be denied rights, status or access to an equal place in the life, worship, and governance of this Church” on the basis of “gender identity and expression,” among a number of other demographic categories

3)    D022 called for a church wide response to the epidemic of bullying based on a number of categories, including gender identity and expression  

which brings us to 2015

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Now Is the Acceptable Time -- the Work Before Us at General Convention

6/21/2015

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by the TransEpiscopal Steering Committee 

As we come to the 78th General Convention, TransEpiscopal looks forward to building on the major strides our Church has made over the last decade on behalf of trans people. We also come with a sense of urgency about the gaps that remain between what our Church has done and what remains to be done.

We celebrate tremendous legislative gains between the 2006 and 2012 General Conventions, particularly the addition of “gender identity and expression” to our canons for access to lay ministry and to the discernment process for ordained ministry. Those votes, as many of our blog posts from those Conventions have witnessed, were exhilarating to experience. We also celebrate the stories we hear and tell about congregations that lift up trans people across the church. We are lectors, greeters, Eucharistic ministers. We are in young adult and campus ministries. We serve on vestries and search committees. We serve on diocesan committees, as Deputies to General Convention, on nominating committees, on task forces. Several of us are ordained to the diaconate and the priesthood. Others are in various stages of the ordination process in several different dioceses. Some are in seminary.

Yet at the same time we also know that this progress is not uniformly felt across the Church. Different people in the same Church can have widely different experiences. This should not be the case.


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Emerging Voices: TransEpiscopal at the 2009 General Convention

6/11/2015

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by the Rev'd Dr. Cameron Partridge

This post forms the second in a series about the history of TransEpiscopal’s legislative efforts at the General Convention of The Episcopal Church, as we head to the 78th General Convention at the end of June. 


After our first effort at GC legislative advocacy in 2006 (described here) we realized that we needed to bring a team. We also experienced the power of working in coalition. In 2007 we had become members of the Consultation, “a collaboration of progressive organizations within the Episcopal Church that partner to work for social justice.” Even as we attended GC with our own focus, we also collaborated with the nine other member groups of the Consultation. The key to TransEpiscopal’s work lay not in lifting up any one particular voice or having any one specific spokesperson, but rather in operating collectively and intersectionally. We chose to work this way out of respect for the varied experiences and identities within our own communities and in recognition that we are not alone in being impacted by oppressive social structures. Thus far we have emphasized collegiality, respect, shared resources, variously offered gifts and talents, and collective determination. TransEpiscopal has never had a president, has never had elected positions. Perhaps someday a different structure will make more sense for us. Perhaps not. 

Coming into the 76th General Convention in Anaheim, we were expecting four transgender-themed resolutions amid a much greater number related to liturgical blessings for same sex couples and overturning the (ambiguous) moratorium on openly gay bishops. Some of our targeted resolutions sought to put the Episcopal Church on record in support of secular transgender nondiscrimination legislation, while others sought to amend our own canons in support of trans equality within TEC. Never before had a group of trans Episcopalians organized ourselves to testify at the committee hearings to where these resolutions had been directed. Never before had there been an openly trans Deputy to General Convention, which we gained in Dante Tavolaro of Rhode Island. With growing excitement, we made our way through Convention. To get a flavor for our energy, see this early blog post about the intense opening days of Convention or this one in which I raced up and down the escalators between the House of Bishops and Deputies meetings; this testimony from Dante Tavolaro from the floor of the House of Deputies; this progress report from Michelle Hansen; this recorded testimony from Gari Green or from Vicki Gray.

After all was said and done, the 2009 General Convention passed four trans-themed resolutions: 

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Lost and Found: TransEpiscopal at the 2006 General Convention

6/2/2015

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by the Rev'd Dr. Cameron Partridge

TransEpiscopal looks forward to being at the 78th triennial General Convention of The Episcopal Church in Salt Lake City June 25-July 3. There, as in the past several years, we aim to collaborate with several groups and individuals to continue being agents of transformation in and through the Episcopal Church, that trans folks – and indeed all people--  might be empowered in and by this Church to be the people God is calling us to become. Already we have come a very long way, even as significant work remains to be done.

As we turn toward Salt Lake City, we wanted to take a moment—a few posts—to recall the history of TransEpiscopal’s legislative advocacy at GC. 

TransEpiscopal’s first such effort was about a year after our founding, in 2006 at the 75th Convention in Columbus, Ohio. This was an especially intense, emotional Convention. The House of Bishops elected The Episcopal Church’s first ever woman Presiding Bishop, Katharine Jefferts Schori. The Convention rejected a resolution that intended to place a moratorium on openly gay bishops, three years after Bishop Gene Robinson had been consecrated in New Hampshire (A161 which can be found here). And then, not long after that rejection, the Convention passed a slightly different version of that resolution (B033) which essentially sought to do the same thing with vaguer language (which was later essentially overturned at the GC of 2009). The GC of 2006 was incredibly difficult, especially for LGBT people. 

Amid all this, there wasn’t much awareness of or advocacy for trans people in The Episcopal Church or, really, much specific language to help name our experiences and identities. Take, for instance, the difficulty of even locating a digital record of the one resolution touching on trans people in the life of the church that did, in fact, come before the 2006 General Convention: resolution C030. This resolution, which originated in the Diocese of California, sought to do what the 77th General Convention eventually did in 2012: to add “gender identity and expression” to the nondiscrimination language in Canon III.1.2, on access to the discernment process toward ordained ministry. You can find its legislative record here.  Here is an image of it as well. 
​
Once recognized by the General Convention, and given a number (C030), the resolution got referred to the Committee on Canons. When that committee held a hearing on this and its other resolutions, TransEpiscopal’s founding member Donna Cartwright testified in its support. Donna had driven on her own to General Convention and was a lone voice speaking out in support of this resolution. As the legislative history reports, the committee ultimately “presented its Report #14 on Resolution C030 (Amend Canons: Title III, Canon 1, Section 2) recommending discharge, and re-referral of the resolution to the Committee on Ministry.” This decision was communicated to the House of Bishops. But this sentence really tells the story: “Resolution Died With Adjournment.” Or better, as the abstract of C030 puts it, “The 75th General Convention rejects a resolution to amend Canon III.1.2 regarding access to the discernment process.”

The funny thing about this is that for years several of us have been trying to locate a digital record—or, really, any official record—of this experience that Donna Cartwright had shared with us as it was happening. It felt important, a kind of signpost saying we were there. But none of the key terms – words like “transgender” or “gender identity” or even just “gender” – were generating anything in the digital archives. What ultimately did lead to its location, finally, was an advanced search targeting the year 2006 and typing the word “rejected” under “Action taken.” Among the sixty-six other rejected resolutions, C030 was easy to pick out. In other posts, narrating other encounters at later GCs, we have commented on the importance of naming, of specificity. Without that naming, even as language can still so often fall short, it can be easy to lose traces of our histories, to forget aspects of our journey. 

But, in the person of Donna, we were indeed there, and we knew we needed to return in greater numbers. And so, in 2009, we did….

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TransEpiscopal Statement on Integrity USA's Reduction of Force

3/16/2015

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by the TransEpiscopal Steering Committee
​

TransEpiscopal is saddened by the news that Vivian Taylor and Samuel Peterson, the two full time employees of IntegrityUSA, have been let go due to a reduction of workforce. Taylor served as Integrity’s Executive Director from 2013-2015, and Peterson came on as Director of Development several months after Taylor began.

TransEpiscopal honors their pioneering ministries and contributions to furthering The Episcopal Church’s witness to God’s love for LGBTQ persons. Integrity announced Vivian Taylor on August 6, 2013 as “the first openly transgender woman to lead a major mainline protestant denominational organization in the US.” Taylor is a creative, charismatic leader who brought strong gifts in communications, entrepreneurialism and organization building. She recruited a powerful group of writers for Integrity’s blog and contributed her own moving posts. She also continued the spirit of collaboration that developed between Integrity and TransEpiscopal in the years after our founding in 2005.

In addition to his work as Development Director, Sam Peterson contributed to the Walking with Integrity blog, including two recent incisive pieces. One was about the Reverend Pauli Murray, a person of complex gender history who was the first African American woman to be ordained an Episcopal priest. The other piece, on the Task Force’s Creating Change conference, emerged from the honor of Peterson’s membership in the Task Force’s “2015 Trans Leadership Exchange.”

As Taylor noted after one of her early visits to Integrity chapters across the United States, “the real power and energy of Integrity is in the people…Speaking with people about their own lives and experiences is an absolute treasure trove.” In that same spirit, we lift up and celebrate the power and energy of the unique humanity that Taylor and Peterson have brought to Integrity and far beyond. We recognize the significance of having had two openly trans people as the only full time employees in The Episcopal Church’s main LGBTQ+ advocacy organization. We are incredibly proud of them.

We are also disheartened at the financial strain that so often besets churches and other organizations that work for peace and justice. Unaware that Integrity’s own finances had reached such a critical juncture, we were surprised to learn of the decision to let these talented leaders go. We grieve that the financial hardship that Peterson and Taylor now personally face is one shared by trans people in staggering numbers across the United States.

Bringing to light the continued, multi-pronged broader pattern of vulnerability in trans communities is a key part of the witness that TransEpiscopal plans to bring to the 78th General Convention this June.

In light of our shared ministries as we head to into General Convention, we call upon the Integrity Board to recognize and respond to the deep pastoral impact this decision is having upon trans people in and beyond The Episcopal Church. We seek and invite a relationship of greater transparency and clearer communication. We look forward to reclaiming the trust that grounds our shared ministries to make explicit God’s love for LGBTQ persons.
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TransEpiscopal 2015 General Convention Appeal

2/18/2015

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Dear friends and members of TransEpiscopal:

In the 10 years since TransEpiscopal was founded, we’ve compiled an impressive record of achievement, and that record is all the more remarkable because we have accomplished much with little in the way of resources.

At General Convention in 2009, we won passage of resolutions supporting secular civil rights legislation for trans and gender non-conforming people, nondiscrimination in lay hiring, and adoption of a commitment to make forms throughout the church more trans-friendly.

Building on this momentum with the strong support of our coalition partners (particularly IntegrityUSA which produced the film Voices of Witness Out of the Box), the GC of 2012 acted to add gender identity/expression to its canons prohibiting discrimination in access to the ordination process and in the rights of the laity. These were tremendous victories that truly put The Episcopal Church on the map as a denomination that recognizes the place and leadership of trans people in all aspects of its life.

Yet as we continue living into these transformative decisions, it could not be clearer that our work is far from finished. As General Convention 2015 approaches, TransEpiscopal plans a strong witness to:

  1. Recommit the church to transforming the unjust structures that continue to kill trans people. As of this writing – mid February, 2015 – we have already lost six trans women of color in the U.S. so far this year alone. One of them, Taja DeJesus, was part of the Grace Cathedral community in the Diocese of California. Living into our church’s collective decisions means deepening our commitment to transform the unjust, intersectional structures of transphobia, racism, homophobia, misogyny and classism—structures that are literally lethal.
  2. Support trans youth and their families. As Leelah Alcorn’s suicide so strongly revealed this year, for trans identified young people, coming out can be a particular struggle. For trans youth and for their families, a supportive, non-judgmental church community can be literally life saving.
  3. Support non-binary identified trans people. Many trans people – particularly trans youth and young adults – do not understand ourselves to be straightforwardly male or female. Many decide not to medically transition. Many use pronouns other than he/she. Welcoming and lifting up the leadership of trans people means honoring this complexity and ambiguity, and offering emotional, spiritual, and practical support for navigating a binary world. 

This work will require developing and producing educational materials for use at convention, as well as defraying the cost of attending convention for TransEpiscopal volunteers. As in past years, we will be proud to work with our allies, The Consultation, Integrity-USA, and The Chicago Consultation. None of our victories could have happened without the collegiality and community of these coalitions.


None of it could have happened without your support.

A gift of $50, $100, $250 or $500 will make a crucial difference in our capacity to change hearts and minds this summer. Please go to the TransEpiscopal web page at http://blog.transepiscopal.com/, look for the “donate” button on the left side, and give what you can. Alternately, you can mail a check made out to our fiscal sponsor, Integrity USA-- just be sure to put TransEpiscopal in the memo line, then mail to:

770 Massachusetts Ave #390170
Cambridge, MA 02139   USA

Faithfully,

Donna Cartwright
The Rev. Dr. Cameron Partridge
The Rev. Gari Green

Please note that as of 2016 the donation information for TransEpiscopal has changed. Please see the donation tab at the top right of this website for more information, and thank you for your continued support.
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Voila! (one parish's rapidly achieved, relatively low key, and profound sign of welcome)

9/18/2014

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Picturethe new gender neutral restroom at St. Paul's Episcopal Church, Salem, OR
by The Rev'd Shelly Fayette

“Do we have a gender neutral bathroom?”

“No, though there is the ADA-accessible bathroom by the sacristy.”

“Well, can we make that a gender neutral bathroom? Can we order a sign this week? If that’s what people need to feel safe, then that’s what we need to have. And we need to advertise it.”

And voila. St. Paul’s Episcopal Church in Salem, OR, was going to have a gender neutral bathroom in order to make sure trans folks knew they were welcome in the space.

How did we get here?  Let’s back up.  

I am one of two interim priests serving this good-sized parish in the capitol of Oregon, known throughout the state for the excellence of its music programs. Worship is traditional, and conversation is lively. The Very Rev. Lin Knight serves as interim rector.  He asked me to serve as associate beginning January of this year. I asked him if St. Paul’s was ready for a 34-year-old tattooed lesbian priest, and he laughed. I heard later he sold me to the staff as a “perky blonde.” 

Lin had served St. Paul’s nearly a decade ago as interim as well. During this time, the Oregon Supreme Court ratified its Defense of Marriage Act (DOMA), prohibiting same-sex marriages in the state of Oregon. Since St. Paul’s is in the capitol city, and since the Episcopalians had been getting a lot of press about the election of Bishop Gene Robinson, the paper called Lin to get a statement about this decision. He told them that he believed the church should be in the business of strengthening all committed relationships.  

Well, I wasn’t here, but I heard this caused quite the kerfuffle. Letters were flying. The senior warden asked that Lin make a public apology and state that he was speaking for himself only, and not the church. The parking lot was on fire with chatter. Lin held the center with his signature grace, and eventually the parish calmed down, with many coming to him to thank him quietly for his words.

Picture
the whiteboard (note: the term 'transvestite' is crossed out because it is now considered derogatory)

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Transfiguration and Transformation: to repair with gold

3/3/2014

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Sharing a sermon preached by one of our members, Kori Pacyniak for Transfiguration Sunday / Last Sunday of the Epiphany. Preached on Wednesday, 26 February 2014 at Diocesan House, Episcopal Diocese of Connecticut.

Readings:
[Exodus 24:12-18]; 2 Peter 1:16-21; Matthew 17:1-9

As Episcopalians, we’re fortunate enough to get to celebrate the Transfiguration twice in our liturgical year - once on the last Sunday before Lent, often known as Transfiguration Sunday, and then again on August 6, the Feast of the Transfiguration.  It’s nice today to think about August – about long summer days and even sweltering heat as we feel the brunt of another ‘polar vortex’, but there is something peculiar and special about Transfiguration Sunday.

Today’s transfiguration comes at the end of the season of the epiphany, at the end of a long and particularly arduous winter, on the threshold of lent. This year, Christmas and Epiphany seem like long forgotten memories, buried under the snow and ice that have been a near constant presence. There is a hope that spring lurks just around a corner, but on a day like today, spring shows no sign of hurrying. Liturgically, we are at a threshold, or, as one of my priests calls it, a hinge day. A hinge between the seasons of epiphany and lent, but more than that, a hinge between heaven and earth. That’s what we glimpse at the transfiguration, a disruption of the norm and a supernatural event that causes fear in the disciples.

In the icons of the transfiguration, Jesus is usually depicted standing between Moses and Elijah, enshrined in gold and light on the mountaintop with rays of light emanating force, piercing the disciples. In contrast, Peter, James and John are shown lying down or with their faces turned away. We glimpse a moment of liminal space, a moment of transition and transformation and we become acutely aware that something is happening. Something is happening and we are invited to be transformed.

In the first reading, we are called to be attentive to the prophetic message, “as a lamp shining in a dark place” until the day dawns and the morning star rises in our hearts. There is a feeling of waiting, of expectation, of hope in spite of the darkness. Peter, James, and John needed this hope. Six days earlier, Jesus had told his disciples that he would be handed over to the chief priests, killed and raised up on the third day. Difficult news for anyone to swallow. It is not difficult to imagine the sort of darkness the disciples were living in – having to come to grips with the revelation that their beloved teacher would be taken from them and killed. At the same time Jesus was asking them to take up their cross and follow him. We can imagine the feelings of fear, hopelessness, betrayal…through this, Jesus asks his disciples for acceptance of what is to come.

And now, Jesus takes Peter, James and John with him up on a mountain, apart from the others and is transfigured before them – as if they didn’t have enough to deal with. But this clearly supernatural event only gets better. Out of nowhere, Moses and Elijah appear, talking with Jesus and then a voice emerges from the heavens, “This is my Son, my Beloved, with whom I am well pleased, listen to him.” The disciples naturally fall to the ground in fear and it is Jesus who rouses them, reassuring them and telling them to not be afraid. It might not be only fear that causes the disciples to fall down and turn away, but the knowledge and awareness that they are participating in something greater, something beyond their wildest imagination. They know they are being invited into transformation.
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Who are these words from heaven for? In the disciples, they seem to cause more fear than anything. Perhaps it is Jesus himself who needs to hear these words, this reassurance of his father’s love, of approval, of his mission. Despite the supernatural nature of the transfiguration, perhaps this is a moment where we see Jesus’ humanity bleed through. Aware of the task before him, the difficulty of accepting what he is called to do, he takes some of his friends and goes up on a mountaintop to pray. And what is the result? Two of prophets come to speak with him and his father’s voice booming from the heavens. 

We know what comes next. The forty days of Lent, the triumphal entry into Jerusalem on Palm Sunday, the last supper, the crucifixion and eventually the resurrection. But let’s not get ahead of ourselves. Let’s take a moment to stand here on the mountaintop, to consider our own selves on the brink of transition – transition into a new liturgical season and transition into a new space for our work. Transition is scary. New things are scary and often hard. Sometimes we don’t feel ready for the change, something we feel that we are incapable of bearing it. We so easily forget that the journey up the mountain, the journey into the wilderness, can carry with it the potential for transformation. 

In Japanese, there is a word called kintsukuroi, which means to repair with gold. It was a word that came into mind when I read over today’s Scriptures, a word that refers to the art of repairing broken pottery with gold and silver lacquer and understanding that the pottery is more beautiful for having been broken because it is precisely those broken shards that allow the luminescent gold to show. This fits in with the transfiguration. The disciples were not perfect people. These were ordinary individuals, each with their faults, each asked to take up their cross and follow Jesus. Asked to leave behind their family and their possessions and enter into this journey with Christ. We, too, are invited into that journey, into the moment of the transfiguration. How will we let Christ transform us? How will we let him repair our brokenness with gold so that we are more beautiful for it?

- Kori Pacyniak

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An Update on the Reverend Gwen Fry

2/27/2014

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An update to yesterday's statement:

Integrity USA and TransEpiscopal were saddened to learn that the Rev. Gwen Fry is no longer the Priest in Charge of Grace Episcopal Church in Pine Bluff, AR. We pray for healing for the Rev. Fry, for Grace Church, for the Diocese of Arkansas, and the wider LGBT community in the coming days and months. 

​We remain clear and confident that the wider family of the Episcopal Church and the Episcopal Diocese of Arkansas – including the Rt. Rev. Larry Benfield— embraces, supports, and is confident in the leadership of the Rev. Fry. We look forward to hearing about the next ordained position into which she will step in the Episcopal Diocese of Arkansas.

The events of this week point to the need for continued conversation and education on transgender leadership throughout the Episcopal Church. To aid in this process, IntegrityUSA and TransEpiscopal stand ready to offer a wide range of resources, including the short film Voices of Witness: Out of the Box.

This weekend Transfiguration Sunday will be observed across The Episcopal Church. We will hear the story of how Jesus walked up a mountain and was transfigured beside Moses and Elijah before three bewildered disciples. Only in Matthew’s gospel does Jesus bend down, touch them, and say, “Get up, and do not be afraid.”

This message could not be more timely today. As we stand together on God’s holy mountain, may we be strengthened to walk together through the challenges that lie before us, confident that in the process we will be changed into Christ’s likeness from glory to glory.
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IntegrityUSA and TransEpiscopal Joint Statement on the Rev. Gwen Fry

2/26/2014

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IntegrityUSA and TransEpiscopal stand behind the leadership, courage, and integrity of the Rev. Gwen Fry, Priest in Charge of Grace Episcopal Church in Pine Bluff, AR, who last weekend came out to her congregation as a transgender woman. We also recognize and applaud the support offered to the Rev. Fry and to Grace Church by her bishop, the Right Rev. Larry Benfield.

The Episcopal Church is committed to the full incorporation and equality of transgender and gender nonconforming people. As the Right Rev. Benfield noted, at its 2012 General Convention, The Episcopal Church passed resolution D019, which stated "that no one shall be denied rights, status or access to an equal place in the life, worship, and governance of the Episcopal Church" on the basis of gender identity and expression. It also passed resolution D002 which barred discrimination on the basis of gender identity and expression in access to the ordination process. As a church we have declared, as Presiding Bishop Edmund Browning once said, that "there will be no outcasts."

In her own statement (printed below), the Rev. Fry notes that this moment is "an amazing opportunity to learn, to grow, to seek out and find the risen Christ in one another in ways we might never have expected."  We hope that Grace Episcopal Church will seize this moment as an opportunity to learn, to be vulnerable, to know one another more authentically, to deepen their membership in Christ's body.

As our Church continues in the ongoing process of learning and exploring what it means to have transgender people in community and in leadership, Integrity is proud to offer a wide range of educational resources, including the short film Voices of Witness: Out of the Box.

The Rev. Fry's commitment to living honestly, to letting her light shine, to growing into her full stature as a member of Christ's body stands as a beacon of inspiration to all of us as we seek and serve Christ in all people, loving our neighbors as ourselves.

****************************************************************************************
A Statement from the Rev. Gwen Fry

I would like to express my sincere and deepest thanks to all of my family, colleagues, and friends who have reached out in support of me, of my family, and of our respective parishes. Not all of life's journeys are ones we expect to take. They can be both challenging and filled with wonder. On Sunday I began a journey of conversation and education, of vulnerability, of transition. Because gender transition is something with which many are unfamiliar, it is only natural that there are questions. There may be anxiety, and at times we may stumble. But we also have an amazing opportunity to learn, to grow, to seek out and find the risen Christ in one another in ways we might never have expected. To do this well, I would like to engage with a spirit of respect, patience, peace, and prayer. Everyone needs space and time to talk and listen, to make adjustments, to make mistakes and ask forgiveness, to trust in the communal power of our membership in the body of Christ. My prayer is that we actively cultivate trust, patience, and respect, that we might rediscover the peace of Christ. I invite us all to continue prayerfully walking together in faith.

Faithfully,

The Rev. Gwen Fry
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Encounter and Conviction-- Bishop Shaw on Michelle Kosilek

2/22/2013

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Picture
About a month ago, Bishop Tom Shaw of the Episcopal Diocese of Masachusetts wrote a blog post about a recent encounter at the gym. I just came across it this evening, and was moved to post it here. The post reflects on the case of Michelle Kosilek, a transgender woman who was convicted of murder in the 1990s and has recently been in the news because of a judge's decision that the state should cover the cost of her medical transition. As I remarked in the comment I added to Bishop Shaw's post, seeing the steady stream of stories in the paper about Kosilek, and the predictable backlash against her was pretty demoralizing.  A December Boston Globe op ed put it this way:  

“For the judicial system, the case [for MA paying for Kosilek’s surgery] is a no brainer. For just about everyone else the case can be confusing at a minimum, and downright infuriating at its worst. And some of those most disturbed by the case are often those who, like Kosilek, identify as transgender.” I have heard people in the community wonder how someone who committed murder could potentially have her medical transition paid for while most law abiding trans people have to pay thousands of dollars out of pocket--if they can manage to save up and/or get a loan.

Kosilek may be far from sympathetic, but at the end of the day, I agree with Judge Wolf’s decision.  It is an issue of fairness, of respecting her human dignity-- even if she did not respect that of the wife she murdered years ago. For the state to make an exception in its commitment to medical coverage for those in its prison system would be, as Jennifer Levi put it, “transgender exceptionalism.”

Bishop Shaw agreed. But what particularly moves me about his piece is its prayerful reflection on encounter-- how we do and do not engage one another, and how God continually calls us into this process.

​- CP

Back at the gym. This time the conversation was about a transgender person. My trainer asked me what I thought about the recent controversy over the ruling of the federal court judge who ordered the Massachusetts Department of Correction to pay for the reassignment surgery of a prisoner, Michelle Kosilek. (The ruling has since been put on hold pending an appeal.) I said that it was my understanding that the prisoner had a gender identity disorder and that it seemed appropriate, as she is a ward of the Commonwealth of Massachusetts, that the Department of Correction should provide the remedy of surgery. I personally agreed with the judge.

This is a small gym, so everyone hears every conversation. Before my trainer could respond, another trainer offered his opinion, which was very different from mine. My trainer didn’t agree with me either. Back and forth we went. It got pretty heated and, of course, no one’s mind was changed. These are not unkind men.  I couldn’t just dismiss them. They are my friends and I’ve known them for years.  

The conversation stayed with me for days. It even became part of my prayer. Mostly I was mad at myself. I wished I had been more articulate. You probably know how it is after a conversation like that. I kept saying to myself: “If only I had said this, then they would understand… .” The more I went over it, though, I got the clear sense that God was shifting my focus from this unconvincing conversation to the deeper place of my own conviction. God was asking me how I had come to the place where I could be open to securing the rights of a transgender person. 

I knew immediately. It was several years ago in a workshop on transgender issues. I didn’t really want to be there but a friend had asked me to go. Intellectually I think I understood why someone should have the right to change their sex, but I was pretty uncomfortable with the whole idea. Then a transgender woman stood up and told her story. She was a minister and she spoke of how she had suffered in making her decision and how she had sacrificed her career, friendships and family relationships. She told of how alone and helpless she often felt because of the discrimination she experienced, and of how hard it was for her to fulfill her vocation.  

“Wow,” I thought to myself as I listened to her poignant story, “all she wants is to practice her call from God.  She isn’t any different from me, from anyone who takes their call seriously.” Something shifted inside of me, and the Spirit opened me to her dignity as a human being. It’s almost always different when it’s a personal encounter like that, or when it’s someone you know. Somehow their dignity is right there in front of you and it speaks to your dignity as a human being. 

So ever since then it comes to me at odd times in my prayer: Who else don’t I know? Who are all the other people I’ve kept at a distance or let circumstances keep at a distance from me? Who is God trying to put in front of me and open me to?

M. Thomas Shaw, SSJE

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Into the Cloud: Transfiguration Liberation

2/12/2013

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Episcopal/Anglican Fellowship, Harvard Divinity School 
Readings for Transfiguration Sunday, Year C
Monday, February 11, 2013

Transfiguration greetings from inside the cloud. I say this not simply because of the fog that envelopes us here in Cambridge as rain melts our record snowfall, not only because of the in-between place this diocese has entered in the wake of our bishop’s retirement announcement, or even in honor of the strange possibility that, as this article explains, "a new Archbishop of Canterbury and a new Pope may be enthroned in the same month." I say this inspired by Luke’s unique observation that all of those present on the transfiguration mount were not only “overshadowed” by a cloud but actually, terrifyingly, “entered into it” (Lk 9:34). In some way, Luke seems to do more with the Transfiguration, to link the very paschal mystery to it, and to make that mystery accessible to his readers—to all of us. In the hands of Luke, all of us are delivered into the mysterious liberation that is transfiguration.

This cloud-envelopment is not the only unique gift brought to us by the Year C in our liturgical/lectionary rotation. Only Luke, among the synoptic witnesses, gives us a window onto the summit conversation between Jesus, Moses and Elijah. All three accounts tell us that Peter, John and James see these towering figures of the Law and the Prophets. But Luke alone explains that “they appeared in glory” and, most importantly, that “they were speaking of [Jesus’] departure which he was about to accomplish at Jerusalem.”  The term for departure is ἔξοδον, a word that evokes the Exodus of the Israelites from their Egyptian captivity. Already the gospel story draws upon Moses’ shining encounter, as our first reading reminds us. But Luke’s window onto Jesus’ mountaintop discourse gives us more on which to chew. Jesus was about to embody Exodus. Think about what that might mean. Think of what we know about the journey that lay before him: the downward slope into Jerusalem, the crucifixion, the resurrection and ascension. The shorthand Luke uses for this, the frame through which he wants us to read it, is ἔξοδον. It is liberation from oppression. It is the transformation of an individual body—suffering and death followed by resurrection life—as the transformation of a collective body. Does this relationship of collective to individual embodiment not shift how you might read Jesus’ words of agency? Do you not hear the notion of “accomplishing” this paschal mystery in a different way? It is not simply a matter of deciding to suffer and to die (which, of course, is not simple in and of itself). This “accomplishment” is about the exodus of a people, or as Paul puts it in our reading from 2 Corinthians, freedom, which flows out from “the Spirit of the Lord” (2 Cor 3:18).

Both in written reflection and in iconic depiction, the Christian East has long honored the Metamorphosis (as it is often called, after the term with which Matthew and Mark describe Jesus’ transformation), and has seen in it a deep connection to the mystery of Easter itself. Transfiguration is not only something that happened to Jesus on Mount Tabor, as our unnamed peak is often called. It is also the effect of resurrection power in our lives here and now, as well as at the end of all things, when that power will lift us up from the grave.  Transfiguration is the transformation “from glory into glory” to which Paul speaks in this breathtaking vision: “all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another” (2 Cor 3:18). This is not an effect reserved for the end. It is with us now. It is why, “we do not lose heart” as we carry forward in our ministries (2 Cor 4:1). The present, pervasive reality of transfiguration allows us to discern the holy in this cloud in which we stand.

The idea that to be transfigured is to be changed, to be transformed, to be metamorphosed first drew me to the theology of transfiguration-- as someone who has transitioned, this spoke powerfully to me. The complexity of my gender identity also gave me a particular appreciation for its liminal placement in the liturgical year. But surely I am not alone in my love of the uniquely clear way in which the Transfiguration (and more specifically Transfiguration Sunday, placed here, at the threshold of Epiphany and Lent) makes the heart of the gospel-- the good news of God’s transforming, healing, reconciling work -- available to us, a prism through which to see our own lives as in some way part of this larger collection, these stories of salvation history. This combination of liminality and transformation should prompt us to see not only the obviously-set-apart places, the mountaintop locales, but also the more mundane interstices, the in-between spaces of our lives, as places of transfiguration. 

These thresholds can be temporal, spatial or both. Perhaps we might look afresh at the context of divinity school and of the university more broadly. This context is a crucible—as you surely don’t need me to tell you—a space of intensive formation, and which carries to some degree the anxiety of next-steps, both for students and for faculty and staff. And so I want to invite us all to consider here and now, in this peculiar perch: What is the ἔξοδον you are about to accomplish, or rather, that God is about to accomplish in you?  How are you being called to embody the paschal mystery in all its incorporation of death and new life?  Stand on this verge today and know that by virtue of your membership in the body of Christ, you too are being transfigured. You, dear friends, are caught up in the mystery of metamorphosis. You are poised to leap up from the sacramental waters of your baptism. In the least likely spaces of your life, you are being “changed from glory into glory,” invited to grow like the engrafted olive shoot you are into the very heart of the living God. The death Christ died and the resurrection life through which creation itself was recast—these fundamental tenets of our faith our not mental exercises, but spiritual realities with deeply concrete implications. As we move toward the dust-filled return of Ash Wednesday and the wilderness territory of Lent, think on this mystery.

Luke’s vision of the Transfiguration frames our entry into Lent and Easter like no other gospel. To be sure, the placement of this day at the end of the season of Epiphany, as the bookend to Jesus’ baptism (another iconic favorite in Eastern Christianity) works similarly in all three years of our lectionary. Transfiguration stands as the mandorla, the holy hinge on which the cycles of Incarnation and Pascha swing into one another. But Luke’s version alone gives us a prism through which to read the Paschal Mystery itself. Luke alone truly uses Transfiguration as the key for interpreting the cross and the empty tomb. Luke alone refracts our very body/ies through the lens of Exodus (for an Easter preview, see Luke 24:1-12).  And so again I ask you, what is the ἔξοδον that God is seeking to accomplish in you? How are you being called to embody the liberation that is the Paschal Mystery?

- The Rev'd Dr. Cameron Partridge 
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Pastoral Fallout: a Trans Perspective on Women Bishops

11/26/2012

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The Reverend Dr. Christina Beardsley is an ordained priest in the Church of England, is a board member of Changing Attitude (which works for full LGBT inclusion in the Anglican Communion), and has served for a number of years as a hospital chaplain. In the piece below she reflects on last week's vote by the General Synod of the Church of England which fell just shy of allowing women to become bishops there. As she notes, because the various members of the Anglican Communion have somewhat different governing structures, women already are bishops in other parts of the Communion (e.g. Australia, the United States and, most recently, South Africa).  Her comments on the church's relation to equality legislation also reflect the fact that the Church of England is a state church. As we reflect with Tina, may we stand in solidarity with all in the Church of England who are struggling, who are angry, who are in pain.

“Well, and which way did you vote?” The lady who asked me was sitting with an elderly friend in the High Dependency Unit of the hospital where I work. It was her first remark to me as I introduced myself as a hospital chaplain, the day after the General Synod’s recent vote on women bishops. 

People are angry at the outcome – and rightly so. I explained that I hadn’t had a vote – not at the Synod anyway, but that as a member of a deanery synod I had voted in the clergy elections: ‘and it was passed in the House of Clergy’ I said encouragingly. She seemed to calm down then, knowing that I was ‘on side’. I think that it has probably shocked many women to see television clips of women arguing against the consecration of women as bishops. This lady clearly needed to check me out.

It wasn’t the place or the occasion though to talk about me, or my credentials as a supporter of women’s ordination, which go back a long way. I was there in my role as a chaplain and we quickly moved on to the needs of her friend. 

Prior to transition I was a member of Priests for the Ordination of Women, and, of course, the ordination of women in the Church of England enabled me to remain a priest when I transitioned. Most of my working life, though, has been about pastoral care. It’s only in the last six years I’ve become an activist for LGB&T inclusion, and now that I have it’s probably too late to stand for General Synod, even if I wanted to (and I might not be elected anyway). 

In any case I’ve felt very ambivalent about the General Synod since 1987, and the personal morality debate initiated by the Revd Tony Higton, which basically set the scene for the marginalisation of LGB&T people in the Church of England. 

http://www.churchofengland.org/our-views/marriage,-family-and-sexuality-issues/human-sexuality/homosexuality.aspx

That catastrophe, combined with the painfully slow progress of the legislation on the ordination of women to the priesthood from the late 1970s onwards, means that I’ve never felt wholly confident in the processes and ethos of the General Synod. Perhaps I should have taken time to observe it at close quarters, but each time the Synod is in session I’m either working or elsewhere. Back in July, when the General Synod was meant to have voted on women bishops in York, I was at General Convention in Indianapolis, networking with the TransEpsicopal delegation.

What a contrast between General Convention 2012, where the three transgender inclusive resolutions were passed overwhelmingly by the House of Bishops and the House of Deputies, and the defeat, last week, of the women bishops’ legislation in the House of Laity of the General Synod! 

On the other hand, the failure of the laity to meet the required two-thirds majority by just six votes was not a complete surprise. It had been evident for some time that this could happen. The legislation had been drafted, redrafted and amended several times, and it’s claimed that there was an orchestrated campaign in the last election to the House of Laity by those opposed to women bishops. If that’s true, it shows just how political the Synod has become, and how the moderate middle need to be more politically aware in future.

In many ways this was not so much a vote about women bishops but about the creation of a measure that could accommodate those – Conservative Evangelicals and Anglo-Catholics – who, for different reasons, would be unable to accept the ministry of a woman bishop. From the General Synod vote, and the voting by the dioceses (42 out of 44 in favour), it would seem that those opposed to women bishops are a minority; but the Church of England tries hard to hold on to its conservative minorities. I find that slightly uncomfortable when the Church of England seems to treat other minorities as expendable, though the principle is sound and could, and should, be extended. 

What has shocked people about the latest decision is that a truth that has been hard won, and is now widely experienced in society in general, the equality of men and women, cannot be embraced by the church because of its tenderness to those with conscientious objections. Such tenderness is the Christian way set out by Paul in relation to dietary regulations in Romans 14-15.1 and 1 Corinthians 8, but not when it challenged the inclusive character of the gospel (Galatians 2.11-21). Parallel jurisdiction, which some of the opponents to women bishops appear to want, would likewise compromise the oversight of a woman bishop, leading to a two-tier episcopate. 

This is the so-called ‘circle that cannot be squared’ which is plunging the Church of England into crisis. Since the Church of England is the Established Church of the land, the General Synod’s legal decisions are subject to scrutiny and ratification by Parliament and there is serious concern within Parliament about the Synod’s inability to progress the legislation in favour of women bishops. 

There is talk of making the government’s experience in promoting equality available to the Church of England. Some MPs, and even bishops, are keen for the Church’s exemptions to equality legislation to be lifted. If this were to happen there would be a huge outcry from conservatives but it is something that I have longed for. Back in the late 1970s, when I was lamenting the Church of England’s slow progress towards enabling the ordination of women to the diaconate and the priesthood, the priest who was training me said this: ‘It was scandalous that the Church of England was granted exemption from the Sex Discrimination Act (1975).’ 

How right he was, and how important now for us, as LGB&T people, that ALL the Church’s exemptions should be removed, not just with reference to the Sex Discrimination Act, but to all the equalities legislation the UK Government has enacted in recent years. Only when the Church of England has finally embraced the principle of equality – which, after all, lies at the heart of the gospel – can it with integrity minister to the tender consciences of those who find such strong meat too hard to swallow.

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The Rev'd Dr. Christina Beardsley in the Speaker's Corner at General Convention 2012
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Coming Full Circle: Boston Trans Day of Remembrance, 2012

11/20/2012

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​Though today, November 20, marks the official Transgender Day of Remembrance, many communities observed the day on Sunday evening. In Boston, the Cathedral Church of St. Paul hosted the event, organized by a local planning committee. In his comments below, TransEpiscopal member Iain Stanford reports on his experience of the evening, how it brought together his worlds. 

This past Sunday afternoon the air was cool and crisp, and the last of the leaves with their shades of orange and red still clung to the trees, as I walked across the Boston Common to the Cathedral Church of St. Paul to help in the preparations for Boston’s annual observance of Transgender Day of Remembrance (TDOR). Joining with other membersof the Crossing community, signs were put up, linens were put out, and candles lit. This was the third year that the Episcopal Diocese of Massachusetts would have the honor of welcoming the trans community into our cathedral. 

In 1998 in the Allston neighborhood of Boston, friends, family, and allies had gathered to hold a speak-out and candlelight vigil in honor of Rita Hester, who had been brutally stabbed to death days before. This was the beginning. Since then, TDOR has grown into an international observance to remember those in the trans community who have lost their lives due to anti-transgender violence and discrimination. Now in its fourteenth year, the number of deaths continues to rise. Sadly, this year’s TDOR remembered 265 people who lost their lives from November15, 2011 through November 14, 2012. Listening to the stories of loss and grief, I am always struck by the resilience and beauty of people embracing and supporting one another. It is an evening filled with tears and aches, but also with laughter and joy. It is a time to see old friends and meet new ones. 

As people took their seats and began to settle in for the start of the evening, I sat off to the side collecting my thoughts. Scheduled to give the welcome with Bishop Shaw on behalf of the Cathedral, I could feel the nervous tension intensifying. Katie Ernst, the Crossing’s Minister for Mission, and liaison to the TDOR committee, came over to try to calm me. I was feeling something more than the usual adrenaline rush and nervous butterflies. Was it just that this was the first time I would speak at the Cathedral? Was it that this was the first time I would speak to the Boston trans community? Yes and yes, but there was something more. 

Two of my worlds were meeting this night. It felt a little like inviting your friends and family to the same holiday event, where you are hoping for more than mere toleration-- you are hoping that the two groups might actually enjoy their time together. I am grateful that there are many who quite literally embody in our lives both these worlds—I do not stand alone. Still, being Christian in the trans community or being trans in the Christian community has its moments of incongruity. The hurt to many in the trans community in the name of institutional religion, particularly some Christian Churches, looms large. There is much work to be done. I am grateful that my own Episcopal Church is a supportive ally and counter voice to the hurt. 

Charito Suarez, the master of ceremonies, set the tone of the night as she sang, “Perhaps Love,” a poignant song of love and loss. She then called Bishop Shaw up to the microphone to speak. I was trying to listen, but my heart was pounding. +Tom welcomed the trans community to the Cathedral, explaining how blessed he felt that the trans community had trusted him with our stories, how he had grown over the years to understand our lives and struggles more and more, and how he was committed to being an advocate on our behalf. In particular he told the story of a young man just 14 years old who had touched his heart. 

And then, it was my turn to speak: I walked up, took the microphone, and turned around. All of a sudden, facing the people, the Cathedral had just become much bigger than the view from the seats. These were my remarks … 

* * *

Hello, my name is Iain Stanford. It is my pleasure to welcome you today on behalf of the Cathedral Church of St. Paul, and especially on behalf of the Crossing community. We are one of several communities that call the Cathedral home. We are a community that seeks to practice what we like to call radical welcome, embracing all people, communities, and the earth.  

I feel particularly blessed tonight to have two of my worlds come together, The Episcopal Church and the trans community. Two years ago, having just begun my own transition, I sat right over there, in those seats, for the first Trans Day of Remembrance held here at St Paul’s. I listened intently to Bishop Shaw as he apologized for the way Christians – and especially institutional Churches -- had treated trans people.  As I listened to his words, my eyes filled with tears, as did those of the people around me. It was powerful moment, and for many, a healing one. It lingers still in my heart today. Thank you, +Tom!

Tonight that memory, combined with recent events, brings me full circle. It is with great joy that I can report to you the events of this past summer at our General Convention -- the highest governing body of The Episcopal Church. We changed the non-discrimination canons of The Episcopal church -- the laws by which we govern ourselves -- to include gender identity and gender expression. 

We were able to accomplish this feat through the efforts of TransEpiscopal members, several of whom are here tonight. But more importantly, we accomplished this through you. We could not have achieved this historic shift without the witness of the trans community writ large. As +Tom mentioned, he and the other bishops, and the people in the Church learned from and grew in understanding because of the trans community. Without your witness every day, day in and day out, The Episcopal Church would not have been able to turn its face. This summer it embraced us. So tonight, I want to say thank you! 

And again, welcome to my home! 

​- Iain Stanford

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True Voice of Witness: Louise Brooks

9/2/2012

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Today the world lost a remarkable woman named Louise Brooks. I knew her through The Episcopal Church’s LGBT advocacy organization IntegrityUSA, for which Louise was the communications director over the last several years. She brought to that role a long career as a documentary film-maker, journalist, activist and media-consultant. Together with her wife, Integrity’s most recent president emerita the Reverend Canon Susan Russell, Louise brought impressive media sophistication to the organization’s communications.

I first met Louise in the summer of 2007 when I joined a number of LGBT and allied Episcopalians at a New York City roundtable as part of the Anglican Communion Listening Process on sexuality. As I pulled up a chair to this proverbial table, Louise was among a cadre of formidable folks who welcomed me warmly. I saw Louise the following summer at the ā€œFringe Festivalā€ of the Lambeth Conference (the decennial gathering of bishops from around the Anglican Communion), and then a year later at the 2009 General Convention of The Episcopal Church. It was there that we began talking more, and that the seeds were sown for what turned out to be – as far as I know – her last film project: Voices of Witness Out of the Box.

For the first time in 2009, Integrity and TransEpiscopal had brought several volunteers to the Convention to do advocacy and education on trans equality. As part of that effort, Dante Tavolaro (Deputy from the Diocese of Rhode Island in both 2009 and 2012) and I led a ā€œTrans 101ā€ for the combined Integrity/TransEpiscopal team (you can catch bits of it in the video posted below). About thirty or so people, including Louise, gathered in Integrity’s meeting room as Dante sketched out a simple grid or set of rules that went like this: in the West or Global North we’re assigned a sex at birth, either male or female; males are expected to grow up to be men, to ā€œact like menā€, and to date women. Those born female are expected to become women, to ā€œact like womenā€, and to date men. There are many ways to violate these rules. To not act ā€œlike a manā€ or ā€œlike a womanā€ in your given context, to date people of your same sex, or to transition are just a few.  Gender theorists call this set of rules ā€œheteronormativity.ā€ Christian theologians call it ā€œcomplementarity.ā€ Louise called it ā€œthe box.ā€  

As she put it in this May 15th preview, Louise left the 2009 General Convention committed to bringing this conversation, trans voices, and ā€œthe boxā€ idea itself to the wider church.

About six months after GenCon 2009, Louise called me up to explore the idea for the documentary. Could Integrity and TransEpiscopal work together on a film that showed not only how transgender people are ā€œout of the boxā€ but also — at least implicitly – how many other, nontrans people are out of it as well? This film could convey both difference and connection—that trans people have different challenges than nontrans people do and at the same time that what can make life difficult for us also impacts everyone else. We all live with the pervasive influence of that box which, crucially, intersects and assembles anew in conjunction with race, class, ability, and national origin. We are connected in our struggle, even as we struggle in distinct ways. 

As Louise ultimately described the project, "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.ā€ The simplicity of ā€œthe boxā€ pointed to, opened – but did not seek to plumb – the complexity underlying it.

We talked and emailed about the film at several points between 2010 and last winter. When I learned that Louise was ill, I suspected the film would need to go on hold, perhaps indefinitely. But then, seemingly out of nowhere, Out of the Box roared to life. In early February I flew out to Los Angeles for a day of filming.  Louise seemed totally in her element. She was fatigued but connected and absolutely focused. In between the interviews we talked about the upcoming General Convention and about Macky Allston’s powerful film Love Free Or Die that had just been released. I was honored and grateful to be part of this work, curious and excited about its potential impact.

What I hadn’t realized was just how steeped in transformation this film was from the start. Shortly after its release on May 31st, I saw a HufPo blog post by Louise’s wife (and major Out of the Box supporter) Susan Russell. Susan explained, ā€œwhat 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.ā€  But what really struck me was the next sentence: ā€œAnd one of those was my wife.ā€ ā€œNow,ā€ Susan continued, ā€œI 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 ā€˜T’ into the mix. ā€˜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.ā€

I read that and was speechless. It’s one thing to talk about transformation – I hear the word all the time, and I preach it, too – but seeing it, hearing an authentic story of it, experiencing it just takes my breath away. I had not understood what a profound impact we had had on Louise.

But in retrospect, as I contemplated Susan’s words, it made sense. Or at least, it explained more fully the deep sense of connection, the passion with which Louise pursued this project. It very clearly mattered to her at a deep level. When she said she was making the film as a gift to the church, you could tell she really meant it. And it truly was.  

I was concerned to learn that Louise was too ill to attend General Convention this past July, but I was far from surprised that she was present all the same. She was on the phone with the communications team every day. She was making things happen. We were all pulling for her, and she was most certainly pulling for us.  

You hear a lot of people described as ā€œfighter.ā€ ā€œHe/she was a fighter.ā€ I am not someone who knew Louise from Adam, but it seems clear to me that she was indeed a fighter. She fought for me and so many others.  But there was a heck of a lot more to Louise than that, and I don’t know even a quarter of it. What I do know, though, is that Louise was a woman of profound compassion, open to being transformed, and passionate about opening that process to others. 

I will always be grateful for her support and solidarity, and my heart is with Susan Russell, with All Saints Pasadena, and IntegrityUSA in this time of loss. May light perpetual shine on Louise.

- The Rev'd Dr. Cameron Partridge
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Summary of the Acts of the General Convention

7/22/2012

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

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

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

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

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

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

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

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

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

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

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

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

- A050: authorizes a task force to study marriage.

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

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

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

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

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

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

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

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

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

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

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

- C029: baptism as the normative entrance into Holy Communion

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

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

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

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

- D022: a church-wide response to bullying

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

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

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

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

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

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

- D067: urges passage by Congress of the DREAM Act

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

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

7/13/2012

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

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

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

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

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

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

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

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

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

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

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

We were meant to be transfigured.

- The Rev'd Dr. Cameron Partridge
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For Immediate Release

7/12/2012

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

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

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

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

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

The text of D022 reads as follows:

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

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

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

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

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Healing Waters

7/12/2012

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Picture
By Anderson C.

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

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

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

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

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

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

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

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

** Photos by Anderson C. 

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The Episcopal Church, Transfigured

7/10/2012

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I’m almost at a loss for words.

Yesterday the House of Deputies—one of the two Houses in The Episcopal Church’s bicameral system of governance – passed resolutions D019 and D002.  The House of Bishops had done the same on Saturday afternoon.  Both resolutions add “gender identity and expression” to the Church’s nondiscrimination canons.  D019 addresses access of lay people to the life and governance of the church – so, for instance, it clarifies that transgender people can be Eucharistic ministers, vestry members, retreat attendees or leaders, etc.  D002 affirms that transgender people can be ordained leaders.  These resolutions addressed an already/not yet phenomenon:  already trans people are vestry members, Deputies to General Convention, Eucharistic ministers or Lectors; already, transgender people are priests and deacons in a handful of dioceses in this church.  But now we affirm and underscore that practice.  Transgender people are not just in Massachusetts, Washington State, and California.  We are, as the saying goes, everywhere.

We knew that the resolutions were on the Deputies’ calendar for the day, so a number of TransEpiscopal members listened in the gallery, once more on the edge of our seats. 

As the House moved quickly down their calendar list, our resolutions quickly approached.  But just as D019 came up, a problem emerged.  A combination of factors had caused a delay in the Spanish translation of several complex resolutions.  As a result, the House would need to delay the vote until at least the afternoon session, maybe longer.

We adjourned to Steak n’ Shake. 

After a raucous lunch (pressure release being a good and necessary thing) we said goodbye to Tina Beardsley who was flying back to the UK.  We very much miss her and so appreciated her warmth and wry humor—by the end of her stay, Tina and roommate Rev. Gari Green had practically developed a Midwest/UK vaudeville act.

Back in the Deputies gallery, D019 quickly came to the floor.  Once more, backers were ready to roll.  We heard from Sarah Lawton of the Diocese of California, whose sister is trans.  We heard from Deputy Dante Tavolaro, transman from Rhode Island.  We heard from Rev. Carla Robinson, transwoman from the Diocese of Olympia.  From a bevy of young adults, including Sam Gould from the Diocese of Massachusetts, and Natalie Venatta of the Diocese of Kansas. A Deputy from Alaska spoke of trans people in his congregation.  There were innumerable allies, just as in the hearing before the Ministry Committee.  People from across the United States—all manner of regions, and not simply the coasts—stood up and spoke passionately in support.  There were some people opposed to the move, and they were more represented on the floor of the House than in the hearing, though still a clear minority.  As expected – and as happened in the House of Bishops in 2009 – they tried to amend the resolution to remove the specific language from the canon.  In support of this move, a Deputy from the Diocese of Albany ridiculed the growing list of protected categories, saying she felt slighted “as a red-head” for not being included despite being a minority of the population.  My mom and sister are both red heads.  I can only imagine how fiercely they would have responded to that comment. 

In any case, the supportive Deputies were more than ready for the amendment, and it was soundly defeated.  A vote on the original resolution followed quickly, and at 3:15pm it passed by a landslide.  Debate had lasted for a half hour. 

D002 came up directly afterward.  In many ways, as in the House of Bishops, the debate was a continuation of the previous one.  The amendment tactic having failed, however, it was not tried again.  Once more Deputies from all around the church, North and South, Midwest, East and West, got up and spoke in support.  Sarah Lawton of California spoke of her experience with trans clergy, saying we as a church will be “richly blessed” if we open our ordination process explicitly to trans people.  Carla Robinson spoke of the rigorous process she underwent for ordination in the Diocese of Olympia, even after having been ordained in the Lutheran Church, Missouri Synod.  She wanted to make the supportive atmosphere she experienced in that process more widely accessible.  Then a Deputy from Alabama in a plaid sport coat and bow tie (in honor of Gregory Straub, Secretary of the General Convention, who is known for his crazy sport coats) got up and began speaking.  At first I couldn’t tell if he would speak in favor or against.  But then he said that we are to make God’s kingdom present here on earth, and read from Isaiah 56:4-5: 

For thus says the Lord:
To the eunuchs who keep my sabbaths,
   who choose the things that please me
   and hold fast my covenant,
I will give, in my house and within my walls,
   a monument and a name
   better than sons and daughters;
I will give them an everlasting name
   that shall not be cut off.

These were a people, he said, that formerly had not been allowed access to the assembly.  They had been a people cut off—unwelcome because of what we might refer to as their gender identity and expression—but now they were welcomed.  “We must name what God has named,” he said.

TransEpiscopal members were sitting in a row in the gallery.  When he said that, we all just lost it.  I tweeted

#GC77‬ Dio Ala: we r to establish kingdom here on earth, now. Let not eunuch say I am a dry tree (Is 60); we must name what God has named

And then:

#GC77‬ Dep from Alabama: wow, you absolutely made my day ‪#TransEpiscopal‬

Shortly thereafter, debate finished.  Again, as expected, and as happened in 2009, a Deputy (Diocese of Albany) requested a vote by orders.  This tactic makes it more difficult to pass legislation.  Instead of a voice vote, in which a simple majority suffices, a vote by orders tabulates by each diocesan deputy team (what’s called a Deputation).  The votes of evenly divided deputations count as “no” votes.  The most contentious resolutions tend to be tabulated in this way.  It also delays the results, as they must be certified.  So, as Deputy business continued, we waited.  We stood up and sang “Be Thou My Vision.”  A fifteen minute recess came and went.  Still no results.  We were on the edge of our seats once more.  Finally, a question emerged as to when we would hear the results.  Secretary Straub let President of the HoD Bonnie Anderson know that she had the results already.  No, she said, she had not yet received them.  But then—aha!—she realized they had been before her for some time. All of us seated in the gallery roared.

She read them aloud: we had done it.  A landslide. 

At 4:48pm I tweeted:

#GC77‬ D002 PASSES!!!! By a lot!!!

And then:

#GC77‬ D002: Y lay: 94; Y clg: 95; N lay: 11; no clg: 16; Divided lay: 5; Divided clg: 0; thus, No + Divided lay: 16; No + Divided clg: 16

It had passed by 85%. 

We were Transfigured.

- The Rev'd Dr. Cameron Partridge
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Halfway There

7/8/2012

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PictureBishop Marc Andrus of the Diocese of California greeted the Reverend Deacon Vicki Gray
Yesterday was an historic day, as theHouse of Bishops voted in favor of all three of the resolutions that take upgender identity and expression.

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

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

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

She paused for several seconds before continuing:

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

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

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

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

And, again:

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

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

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

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

At 3:36 I then tweeted:  

#GC77 D002 Bp Douglas speaking re: transgender res

At 3:38:

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

At 3:39:

#GC77 Mark Andrus speaking in favor of D002

At 3:41:

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

At 3:43:

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

And again at 3:43:

#GC77 Texas seeks to end debate

And then:

#GC77 it passed!!!D002

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

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

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

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

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

At 3:46:

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

At 3:49:

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

Again, at 3:49:

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

At 3:50:

#GC77 Lawrence of South Carolina speaking against

At 3:52:

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

And then at 3:53:

#GC77 bishops passD019!!

Once again, debate and passage had taken eight minutes.

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

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

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

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

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

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

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

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

- The Rev'd Dr. Cameron Partridge   

Picture
Bishop Gene Robinson with TransEpiscopal members after HoB vote
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Edge of Our Seats

7/7/2012

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

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

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

She continued, 

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

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

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

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

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

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

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

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

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

And all of this crazy talk made me free associate:

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

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

After the service I flipped over my name tag and wrote 

*Crazy* Christian

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

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

- The Rev'd Dr. Cameron Partridge
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​D019 Testimony from Donna Cartwright

7/6/2012

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

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

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

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

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

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

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

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Sling-Shot Ministry at the 77th General Convention: Trans Lived Experience as Embodied Prophecy

7/6/2012

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Picture
A post by Teal Van Dyck

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

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

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

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

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

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

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

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

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

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

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

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

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A Church Where All Can Really Mean All

7/6/2012

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By Anderson C.
Yesterday, I listened to moving testimony at the Ministry Committee hearing for resolutions D002 and D019 that would add “gender identity and expression” to the Episcopal church’s non-discrimination canons. Their passage would ensure access for transgender people to the ordination process and all levels of laity participation.  The resolutions were successfully voted out of committee yesterday, similar to the last General Convention when they were subsequently approved by the House of Deputies but stalled in the House of Bishops in a discussion to remove mention of any protected groups in the non-discrimination language and replace it with language that would ban “all” discrimination.

I write this post to address these resolutions as a transgender man and a relatively new member of the Episcopal Church.  I also write as a witness to the power of the presence of ordained transgender people in the church and the knowledge that I could have access to all levels of lay participation. 

Baptized and raised in the Roman Catholic Church, it was my spiritual home until roughly six years ago when I simply could not abide any longer the way I was being treated by my fellow parishioners.  At the time, I was not living as my true self.  Instead, I was trying to live as expected by the Catholic Church and, apparently, by some of her parishioners – as a woman rather than the man I know myself to be.

And yet, despite these efforts, despite trying to adhere to the messages of the Roman Catholic church and the expectations of those around me, I was still treated differently, as “other,” based on my appearance as a masculine woman.  Some of my fellow parishioners would return my greetings in church with mumbles and troubled expressions, while some would not respond at all. The final blow came when, during mass, a woman who had offered the sign of peace to the people around her, folded her arms across her chest and looked me in the eyes while refusing to accept my hand that was offered to her in peace. Her message to me was clear – I was not wanted there.
​

Some people told me that those who did not welcome my presence in my church were only individuals and I should not have let them drive me from my spiritual home.  Some stated that “all” people are welcome in the Roman Catholic Church.  However, the word “all” can be a veil that conceals patronizing tokenism or subtle discrimination.  We may all be welcome in God’s house, but that doesn’t mean that we are all necessarily treated the same way when we are there.  “All” was in the language that the priest at my former Catholic church used when I explained my pain from the treatment of some of my fellow parishioners.  He told me, “We are all children of God and made in his image,” as though I was the one who needed convincing rather than the people who would not speak to me or the woman who refused to accept my offer of peace.

And so I left the Catholic Church, becoming spiritually adrift. Where was I to go?  Where could I receive the Eucharist as my true self?  In what church would I not face rejection?  From what I had seen and heard from other transgender people who had been discriminated against in their churches of other Christian denominations, I thought that there was no place for me.  I was so spiritually lonely that I even tried to go back once to my former Catholic church but experienced such a level of anxiousness while sitting in the pews that I thought I was going to be ill so I didn’t try it again.

My spiritual Diaspora lasted for years, leaving me hungry for the sustenance of the Eucharist and the fellowship of a congregation.  I didn’t believe that a spiritual home existed for me.  Until, that is, I met a transgender man who was an Episcopal priest.  

A priest! 

My entire world changed at that moment.  I knew then that if a church was accepting of transgender people in the ordination process, then this would be a church where I would be accepted as well, and not only sitting in the pews.  In a church with ordained transgender people, I knew I would find an open path for my own lay ministry.

For transgender people, one of the most marginalized groups in our society, witnessing the participation of others like themselves in ordained and lay ministries in the Episcopal church can be positively uplifting and life altering, as it was for me. 

There is power in the presence and visibility of transgender people in The Episcopal church, and a person does not need to be transgender to see it -- anyone who is struggling in their life, who might feel for whatever reason that they would not be accepted into any church, would receive the message, as I did, that the Episcopal church can be a spiritual home for them. This Episcopal 'beacon,' as it were, could be guaranteed by adding "gender identity and expression" to the non-discrimination canons D002 and D019. 
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