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

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

On this final day of the 79thGeneral Convention TransEpiscopal has so much to celebrate. Everything we came to this convention supporting has passed, and more. We had many connecting conversations with people from across the church, and we also felt the support of the wider church in various ways even when we didn’t have direct conversations. It really felt like the church had our back. We felt it at the Revival on Saturday when the Presiding Bishop said “my brothers, my sisters, my siblings.” We felt it in testimony, especially on the floor of the House of Deputies. We felt it in resolutions where trans and nonbinary concerns got added to resolutions in committee, at times when we weren’t even aware of it. We may yet discover more legislation impacting us in specific ways among the record number of resolutions passed this convention. At over 500 resolutions, this convention dealt with the largest such number in its history, and while we did our best to go through all of them, the lack of a keyword search function on the General Convention website meant that we probably missed some. But several that we discovered along the way join with others we were advocating for, making the gains at this Convention arguably the most significant we have ever experienced.

Nondiscrimination Canons Augmented and Extended to Employment

Early in this convention we became aware of resolution A091. It sought to take the nondiscrimination categories, including ‘gender identity and expression’ whose addition we supported and celebrated in 2012, and to apply them to clergy appointment and hiring processes. We were disappointed when this resolution did not make it out of Committee #15 on Ministry. But then later we learned that a similar resolution had been assigned to Committee #2 on Constitution and Canons. It was not only similar, it was stronger. It had also made it out of committee. In fact, when we learned about it, it had already passed the House of Bishops (we don’t know if it was discussed or if it passed on their consent calendar). It was resolution A284 (originally D026), sponsored by the Reverend Beth Scriven. As of last night it was on the consent calendar, but this morning it was removed along with several other resolutions, forcing it to come up for a floor vote. We scrambled in the midst of packing to help alert folks to please testify in support and were elated when it passed.

A284 does several things:

• It addresses two places in the canons, the “Rights of the Laity” Canon, I.17.5, and Canon III.1.2. The latter canon (previously only) addressed access to the discernment process toward ordination.

 

• In both canons it adds to the list of protected categories, specifically “family status (including pregnancy and child care plans).”

 

• To both Canon I.17.5 and Canon III.1.2 A284 adds the context of employment. In the latter canon the existing language that read “No person shall be denied access to the discernment process” now also has “or to any process for the employment, licensing, calling, or deployment.” The canon’s final sentence also has some slight additions: “No right to employment, licensing, ordination, call, deployment, or election is hereby established.”

This resolution was inspired in important ways by the #MeToo movement as it has been playing out in the Church. Testimony in its support included stories of how in interviews women have been asked questions that men are typically not – questions about family, children, pregnancy, and child care plans. We have heard testimony at this convention about how lesbian, gay, bisexual, and/or trans and nonbinary people have been asked additional questions about their relationship status, or have been let go from their positions once they have come out or begun transition. Earlier this week our own steering committee member and newly elected President of the Episcopal Rainbow The Reverend Gwen Fry, shared her story of losing her rector position in the Episcopal Diocese of Arkansas in the wake of her coming out as trans. We recommend reading it here in the Issues blog of the Consultation (the peace and justice coalition of which TransEpiscopal is a member). This Convention has also devoted considerable energy to the work of dismantling racism and renewing the Church's commitment to that work. Sexism, racism, ableism, xenophobia, homophobia, and transphobia -- all of these forms of oppression in all their permutations and intersections need to be dismantled. Our communal life together, embracing difference, is poised for renewal. This resolution makes an important new statement about our commitment to this process as a Church.

Studies of Employment, Compensation, and Career Development

D069 calls for the gathering of statistical information and stories about employment and compensation for LGBTQ clergy. Today the House of Deputies voted to concur with the Bishops who had passed it earlier this week (again, we don’t know if there was discussion or if it passed on their consent calendar). We were glad to connect with the statistician of the Church Pension Group Matthew Price along the way about the possibility of it becoming a report like one he worked on a decade ago, “Called to Serve.” Deputies the Reverend Vanessa Stickler-Glass and the Reverend M.E. Eccles, its respective sponsor and endorsers, spoke powerfully and movingly in its support this morning.

We had contributed to the construction of D069 and were glad to observe the passage of its sibling resolution – its inspiration, in fact – D005. It called for similar statistical information to be gathered on the basis of race and ethnicity. As we embrace difference across axes of oppression in the church, we need to take stock of where bias persists and gaps remain. Another resolution we learned about late in the game was A043. It acknowledges “that there has not been adequate investment in the career development of women, transgender, non-binary, and racial/ethnic minority clergy at multiple levels” and “that an appropriate interim body be assigned the task to study these concerns and make a report, including analysis and recommendation for improvements, to the 80th General Convention.” We very much appreciate our inclusion in this resolution and we look forward to being among those contributing to this study, and collaborating on its recommendations and outcomes.

Name Changes, Liturgy, Access and Advocacy

C022 Originating from the Diocese of California, this resolution calls upon Episcopalians to “support legislative, educational, pastoral, liturgical, and broader communal efforts that seek to end the pattern of violence against transgender people in general and transgender women in particular, calling attention especially to the rising violence against transgender women of color and gender non-conforming people.” It further calls congregations “to remove barriers to full participation in congregational life by making their gender-specific facilities and activities fully accessible to all, regardless of gender identity and expression.”

C054 Originating from the Diocese of Virginia and Province III, this resolution asks the Church to work with the Office of Formation in partnership with organizations such as Integrity (now the Episcopal Rainbow) and TransEpiscopal to establish “Guiding Principles for the Inclusion of Transgender and Non-Binary People in Dioceses, Parishes, Missions, Schools and Camps.”

A088 This resolution affirms trans and nonbinary people, as well as cisgender people in various life circumstances, in our ability to have our names and gender markers amended in Church records and to have certificates such as baptism and ordination reissued. The guidelines for doing so could be out as early as this year, or no later than the end of 2019.

A218 As of this writing we are aware that the Name Change Rite in the Book of Occasional Services is among a portion of that book slated to be released to the wider church soon, while other portions of that book receive additional attention.

A068 Prayer Book Revision ended up passing in a significantly modified form. A task force is slated to be created to begin that process, though it will receive significantly less funding than had originally been indicated. Gender expansive and inclusive language received more attention at this Convention than we have ever heard before, and it is clear that such language is a priority heading into this triennium.

B012 As we have reported in previous posts, the 79th General Convention took an important step forward in ensuring that sacramental marriage equality is accessible across the whole church. Several TransEpiscopal members testified at this Convention in its support.

The passage of these resolutions truly sends us out from the 79th General Convention with a sense of elation. We are all making our way forward together in what Presiding Bishop Michael Curry has called the Way of Love.

The Reverend Cameron Partridge, Diocese of California and TransEpiscopal Steering Committee Member

Earlier this week it was a hard couple of days in the hearing rooms of Committee 13 (idiosyncratically titled “Committee to Receive the Report of Resolution A169”). This committee was charged with hearing a range of topics from comprehensive prayer book revision (A068)  to more narrow resolutions on marriage rites and their availability to all couples (A085, B012), including same sex couples. The committee considered how the various resolutions might or might not operate together. 
 
On Thursday, July 5th, the committee had open hearings on two resolutions. First, A085, designed to add the two marriage rites available to all couples to the Book of Common Prayer, and to require all bishops to make the rites available with “reasonable and convenient access.” Second, B012, designed to continue to allow access to the marriage rites under the official banner of “trial use” but also leave open the possibility for diocesan bishops to prohibit their use within their diocese while providing an alternative access point for same sex couples. Over the last triennium the vast majority of the church has been able to access these rites, but in the case of eight dioceses, bishops have prohibited their use. 
 
In the hearings, trans Episcopalians brought unique perspectives to the table, highlighting the absurdly implicit focus on body parts that often pervades opposition to marriage equality. My own testimony revisited a point (and blog post) I made at the 2015 General Convention. I asked the committee to consider the contradiction embodied in my life. For the first 46 years of my life, the church happily would have allowed me access to marriage with a man, while denying me access to marriage with a woman. After becoming Iain the opposite could now hold true. Now that I have a receding hairline and beard, no one would be troubled if I marry a woman. When I contemplate my reality, I have to wonder what sacred truth is being upheld. It would seem what matters to the church is the visual and outward representation of heterosexuality. In this way, the church has made an idol of heterosexuality. To move forward, we need to realize – to truly realize— that marriage is not about body parts, but rather about the love between the couple. 
 
The Reverend Gwen Fry, President-elect of Integrity, stood up and challenged the committee to act now:
 
“As a trans queer priest I know the importance of resolutions that make real and substantive change in the church in concrete ways. A085 does that. If the church is serious, really serious about full inclusion of all the children of God and full access to all the sacraments of the church, this resolution is the only one that will accomplish that. We have been waiting patiently for decades to have what every straight person has enjoyed and never had to think about because the sacrament has always been available. No one wants to take that away. We are simply asking for what the majority of the church already has.
 
Separate but equal is not equal and it is not inclusive. If we don’t make these revisions in the Book of Common Prayer when will we? The time is now.”
 
Julianne, an alternate deputy of Iowaand trans woman, offered a powerful witness, telling the committee that she is part of a 45 year marriage: half in an opposite sex marriage and half in a same sex marriage. She recommends both! She also asked the committee to not hold 20 plus years of her marriage as second class to the other 20 plus years. 
 
As our words joined others in favor of adding marriage rites for all into the Book of Common Prayer, others rose in opposition. The committee deliberated. It ultimately put together a compromise version of B012. The Reverend Canon Susan Russell, who helped hammer out the compromise, describes it in this post. The result was that a changed version of B012 went to the House of Deputies. If passed, it will continue the use of marriage rites under the rubric of “trial use” until comprehensive revision to the Book of Common Prayer is complete.It also limits Episcopal oversight regarding marriages to its intended area, namely, marriage after a divorce. 
 
With this turn of events, attention has turned more acutely to the larger question of Prayer Book revision, which we have written about in two previous blog posts this Convention (here and here).
 
At the end of the day yesterday, June 6th, the House of Deputies decided to extend its deliberation into today’s morning session. The Deputies made several amendments were made to A068, the resolution setting forth a plan for comprehensive Prayer Book revision. Yesterday comments about this resolution seemed evenly split in favor and against Prayer Book revision. It was not at all clear which way the House would go. But right around noon they finally took a vote. By a measure of almost two thirds, the House of Deputies voted in favor of A068 (read more about it here). Now the resolution heads to the House of Bishops. Liturgical marriage equality is very much tied into this vote which only adds to our keen interest in it. Stay tuned.
 
The Reverend Iain Stanford, Priest of the Diocese of Oregon & TransEpiscopal Steering Committee member 

​I believe that it is past time for full revision of the Book of Common Prayer 1979 (BCP), and therefore support A068, the resolution supporting Prayer Book revision. The 1979 BCP was a stunning move forward in terms of liturgy and theology as enacted in the worship of the Episcopal Church. At the same time, however, it was behind in terms of what was then known as inclusive language. In 2018, it is still lovely and venerable, but it fails to adequately express a theology of the ministry of the laity, and the church’s mission of reconciliation. 
 
The BCP falls short of the call “to strive for justice and peace among all people, and respect the dignity of every human being” which is clear in our baptismal covenant, by making maleness and whiteness normative. (BCP, p. 305) Maleness and gender binary normativity are exemplified as follows: 
 
Strengthen, O Lord, your servant N. with your Holy Spirit;
empower him for your service; and sustain him all the days 
of his life. Amen. (BCP, p. 309)
 
And certainly in the marriage service as well.
 
Whiteness is exemplified and made normative by the way language is used. An obvious example is this:
​
Lighten our darkness, we beseech thee, O Lord; and by thy
great mercy defend us from all perils and dangers of this
night; for the love of thy only Son, our Savior Jesus Christ.
Amen. (BCP, p. 70)
 
While it is true that we also have supplemental materials with more expansive language for God and broader theological scope around marriage, the BCP is what is in our pews, and is the canonical, practical representation of who we are as the Episcopal branch of the Jesus Movement. What folks see when they come to visit on a Sunday morning, or drop by the church in search of a quiet place to pray, may be the first and formative impression received.
 
The notion of “common prayer” is that it is a unifying device. I am exhausted by the constant translation and transliteration in my head that is required when leading worship with text based on scripture translations designed to uphold the power of the English monarchy, and theology that supported the subordinate role of women and the holding of African-Americans as chattel property. It’s hard to evangelize or even talk about reconciliation with folks whose ears are attuned to the language of oppression. We can do better.
 
The Reverend Kit Wang
Episcopal Diocese of Maine and TransEpiscopal Steering Committee Member

This morning TransEpiscopal attended its first hearing of this General Convention: Legislative Committee #13, scintillatingly titled "Committee to Receive the Report of Resolution A169." Its topic was the possible revision of the 1979 Book of Common Prayer. For a tradition that strongly emphasizes the phrase lex orandi, lex credendi, loosely translated "praying shapes believing," this hearing was highly significant. The Episcopal Church rarely revises its prayer books -- the current one was issued in 1979 after several years of trial use, while the prior prayer book was issued in 1928. Given all that, and given the significant media coverage the issue of gender and prayer book revision has received recently, surprisingly few people attended the hearing. Sixteen people testified. Of those sixteen fourteen spoke in favor of Prayer Book revision while three spoke in favor of embracing the Prayer Book as it stands, or revising it in a more limited, piecemeal manner.     

We spoke in support of three (out of eight resolutions): A068 ("Plan for the Revision of the Book of Common Prayer"), C031 ("Minimize Gendered Language in the BCP"), and D036 ("BCP Revision: Inclusiveness and Expansive Language").

C031 was originally passed by the Episcopal Church in Connecticut at its 2017 Diocesan Convention. It asks that the Prayer Book revision process "amend, as far as is practicable, all gendered references to God, replacing them with gender expansive language." As its explanation stated, the mandate from the 2015 General Convention to present a plan for comprehensive Prayer Book revision (which resulted in resolution A068), opened "an unprecedented opportunity to further our commitment to equality of all genders." The title of the resolution is misleading: this resolution does not call for the minimization of gendered language for God so much as an expansive approach to such imagery. 

D036 begins by emphasizing the "urgent pastoral and evangelical need for revision of the 1979 Book of Common Prayer, particularly regarding the use of inclusive and expansive language for humanity and divinity." It also notes right off the bat that this work "began even as the 1979 BCP was being developed." The resolution's explanation gives a fuller description of how this "pastoral and evangelical need" was recognized and addressed by several General Conventions from the 1970s well into the 1990s after the 1979 BCP was released. It calls for the development of a new BCP "to meet the contemporary needs of The Episcopal Church, including employing inclusive and expansive language for humanity and divinity." A proposed revision of the BCP for trial use is to be ready no later than the 81st General Convention -- two GCs (six years) from now.  
 
A068 is one of two resolutions proposed by the Standing Commission on Liturgy and Music. A069 called for embracing at greater depth the Prayer Book we already have, while A068 calls for its full revision. Three speakers spoke in support of A068 from a trans and/or nonbinary point of view. We referenced the long-recognized androcentric and eurocentric imagery and language that pervades the 1979 BCP and we emphasized how binary its language remains. Gratifyingly, several other speakers also referenced the problem of how binary language erases the lived reality of nonbinary identified people.
 
We also acknowledged the beauty and reverence of Prayer Book language. I, for one, spoke of having grown up in a parish that was strongly opposed to the 1979 Prayer Book and continued to use the 1928 Prayer Book at its principal worship through the 1980s. As a result of that experience, I grew up steeped in the deep significance of patterned, common prayer, aware of how profoundly language matters, how it can touch people at a very deep level. I was aware that changing liturgical language can be fraught. At the same time, given how deeply impactful liturgical language can be, I was also aware that when the language of worship feels like it is missing the mark, its reverberations can be alienating. There were aspects of the 1928 BCP that I grew to love (e.g. the post communion prayer reproduced in Rite I, p. 339). Yet I also grew to feel strongly constrained and alienated by its androcentric language, particularly (though not only) its he/him/his pronoun usage. I have known a number of students over the years, particularly in my previous divinity school context, who loved the Rite I language of the BCP. On the whole, in the campus ministry and divinity school contexts I served previously, and even more so in the parish I serve now, Rite II and the supplemental texts developed after the '79 BCP, Enriching Our Worship, resonate much more strongly. Yet in almost all of our authorized texts some sort of language revision is necessary to keep the language from being exclusively binary. Regularly our worship language reinforces the idea that there are only men or women and that anyone who identifies as neither male nor female simply does not exist. Too many times I have heard the frustration, the deep pain, of nonbinary identified Episcopalians, their sense of being erased by the language of our worship. Our worship language matters in ways we may not fully realize.
 
Let me also add here: I have heard this pain from non-binary lovers of Rite I, from Evensong enthusiasts, from devotees of the Daily Office. The call for Prayer Book revision need not oppose such facets of Episcopal worship. In several comments from those opposed to BCP revision I have heard a concern that Rite I in particular would necessarily be removed. On the whole I'm not a huge fan of Rite I at this point in my life, but I have no need to see it removed from a revised BCP, knowing that many people highly value it. I also appreciate the daily office and would love to see it further developed within the continued principal emphasis on Eucharist. I would especially love to see a revised Prayer Book do more to elevate the seasons of the Christian liturgical year.
 
Prayer book revision is a very expensive undertaking, and for many this factor will be where the rubber meets the road. Yet it's not going to get less expensive as time goes on. Nor do I believe that declaring we will embrace the Prayer Book now will make us any more resolved to revise it in three, six, or even twelve years, as one commentator seemed to suggest this morning. It is past time we got on with thoughtfully and prayerfully revising this critical source of our ongoing formation as Christians, as followers of Jesus, as members of Christ's body in this world.

- The Rev'd Dr. Cameron Partridge
Diocese of California and TransEpiscopal Steering Committee Member 

The Episcopal Church’s triennial General Convention is starting in Austin, Texas this week, and for the fourth General Convention in a row a small team from TransEpiscopal will be there, supported from afar by our Steering Committee. General Convention has much in common with the U.S. Congress. It considers and votes on legislation in two houses—the House of Bishops (elected by their dioceses) and the House of Deputies (with elected lay and ordained people from each diocese of the Church). Although our team mainly consists of non-deputies, anyone is able to attend and testify at a resolution hearing, and we look forward to doing that for legislation we are particularly following. That includes:
 
• a commitment to safeguard the access of trans and non-binary people to physical spaces and  activities within the church (C022)

• a call for the Convention to oppose legislation in the wider world that would limit our access to restrooms and other gender-marked facilities (C022)

• a new Book of Occasional Services that includes a (trans and non-binary inclusive) renaming rite (A064)

• making certain that church records accurately and respectfully reflect our names and genders and protect our privacy (A088)

• the creation of gender expansive language in our worship (C031 – originally from the Diocese Connecticut) and the revision of the Book of Common Prayer (A068)

• a call for the collection and publication of employment and compensation statistics on the basis of gender identity and sexual orientation (resolution number TBD) as is already collected on the basis of gender for non-transgender people, and building upon resolution D005 which calls for the collection of such data on the basis of race and ethnicity 

* a call for equity in clergy hiring and appointment (A091) which would add new canonical nondiscrimination language (including gender identity and expression) that would extend beyond access to ordination and lay participation in church governance (which are already addressed) to cover the hiring and appointment of clergy. 

• support for trans and non-binary youth in the Episcopal Church, particularly in our schools and camps (C006)
 
Our team on the ground includes the Reverend Iain Stanford of the Diocese of Oregon, the Reverend Gwen Fry of the Diocese of Arkansas (and newly elected President of IntegrityUSA—congratulations!), and the Reverend Cameron Partridge of the Diocese of California. We are so glad to have as our floor leader Deputy Sarah Lawton, co-chair of the Diocese of California Deputation, strong trans ally, and longtime TransEpiscopal member. The Reverend Deacon Vicki Gray of the Diocese of California will be joining us later in the week, and as in years past we look forward to making new friends on the ground at Convention. Trans and nonbinary people are much more present in the Episcopal Church than many people realize, and General Convention provides a key opportunity to both lift up that reality and build it up within the wider church. The Episcopal Church has much work still to do to fully embrace trans and nonbinary people at all levels of its life, and we are at General Convention to help the church move forward in that process.