Some days I am staggered at how demented (I use the word advisedly) and upside-down our world is! Three of the greatest mental illnesses of our day, for example, are homophobia, biphobia and transphobia. How strange it is therefore that it the victims and survivors of them who are often tarred with the mental illness brush. Indeed it is not so long since being trans was listed worldwide as a mental ill-health condition and today there are still requirements of seeing psychologists and/or psychiatrists and/or other doctors for some treatments. Rarely however do we see calls for treatment for those who perpetrate such outrageous transphobic, biphobic and homophobic comments and actions. To some of them we even give status and attention, as leading politicians, religious and other cultural leaders. Increasingly therefore we need to continue to work on what, borrowing from Harry Potter imagery, we may call 'Defence Against the Dark Arts'. This, for me, is part of what is represented by IDAHOBIT (the International Day Against Homophobia, Biphobia, and Transphobia), marked each year on 17 May. Our task together, on this and every day, is to call out the Dementors of our world and nurture the 'divine magic' of compassion and creativity in us all..
I wonder how many sermons you’ve heard about eunuchs? Not many I would guess. Yet is actually quite extraordinary how many eunuchs are mentioned in the Bible. Perhaps the story from Acts of the Apostles (chapter 8 verses 26-end) might be one we do recognise. Many others however are simply passed over. Jesus for example spoke positively about eunuchs and his words are recorded in Matthew chapter 19. Very little is ever said about that and some people do not even know those verses are there. Even the story we hear today is also usually interpreted without too much attention to the specifics of the person baptised. This is all very sad. For it misses out some very powerful messages for us, for the Church, and for the world, not least those, like the Ethiopian eunuch, who are quite different kinds of people to many expected norms. It is one of those very many ‘queer’ stories in the Bible which speak of a very ‘queer’ kind of God and mission…
It is appropriate that this year's Transgender Day of Visibility is also Holy Saturday in the Western Christian tradition. For Holy Saturday is easily passed over, sitting awkwardly as it does between Good Friday and Easter Sunday, between pain and joy, shame and liberation, death and new life. Yet those themes are central to the experiences and journeys of so many gender diverse people, and of course others. Indeed, reading and experiencing the Passiontide narrative and Paschal mysteries 'with transgender eyes' can shed positive new light on the Christian Gospel, as well as strengthening and deepening life for many of us. Like Holy Saturday, gender diverse people are easily regarded as awkward and passed over. However our own border crossing, interstitial, and boundary transforming existences are essential parts of the whole and powerful reminders that profound transformation typically appears in the threshold times, parts and people of our lives and world. This involves much, even deep, pain, but also tremendous hope and vitality...
Today's transgender visibility has not come out of the blue. It is not a modern fad but achieved through profound struggle. For gender diverse people have of course been found throughout history, but, throughout so much of Western 'civilisation', we have been forced underground. It is such a delight therefore to see the publication of a new book which tells the story of Trans Britain: Our Journey from the Shadows. For it seeks to provide us with a comprehensive account of the landmark events which shaped the British transgender community over the last five decades, told through a series of essays by leading transgender people who have lived through this tumultuous time. It places our own struggles today in context, giving our individual lives a fuller, social, narrative. Crucially, it provides us with stories which allows us to appreciate and honour the extraordinary lives and efforts of those who have gone before us, upon whose giants' shoulders we stand. In doing so, it provides a more grounded encouragement and hope for the future...
How often, I wonder, has a Lesbian, Gay, Bisexual, or Transgender Christian been attacked as a religious, moral, or logical 'impossibility', 'a contradiction in terms', a living oxymoron? Pretence and deceit are certainly themes which hover around gender diverse people and discussion of our lives and sense of being. Spiritually speaking, such features are typically regarded as unhealthy. Whilst, for instance, there are some positive stories of trickery in the Bible (notably in the case of the patriarch Jacob), these are usually the sign of a wayward, scheming, selfish or misdirected person. Later transitioning religious people are thus frequently caught in certain traps as they become the more 'authentic' selves God calls them to be. On the one hand, we may be called people of pretence and deceit by those who refuse to accept the realities of our identity. On the other hand, we may be attacked for hitherto seemingly living lives that were not true or misleading. At the very same time, we may also be dealing with our own shame, guilt, and confusions about what we may have 'pretended' to be. Yet, as we are reminded in both the powerful scriptural text of 2 Corinthians 6, and a just published book Lesbian, Gay, Bisexual and Transgender Christians: Queer Christians, Authentic Selves (by Bronwyn Fielder & Douglas Ezzy, Bloomsbury Press 2018),, we may be 'treated as impostors but are true' (2 Cor 6.8b)...
(This post was written for the Queer Theology Synchroblog 2018 - check out others' posts here)
As I have frequently affirmed. I profoundly agree with John O'Donohue that:
once we see God as an artist, everything changes
Each of us is an artist of our days; the greater our integrity and awareness, the more original and creative our time will become
(in To Bless the Space Between Us: A Book of Blessings).
I also continue to hold that, at its best, the church (in the words of the great Catholic Modernist Fr.George Tyrrell) is an 'art school of divine-majesty'. In other words, as a human being, I am both a creative force myself (in the image of God the great creative) and a product of arts of living, belonging and believing which have brought me forth and shape me afresh. In particular, as a trans woman in 'transition', I am an unique art-work. So what kind of 'art-work' am I?...
I am writing as a member of a group of people who are often hidden and ignored in conversations about the relationship between LGBTI+ rights and ‘religious freedom’. For I am an openly transgender female Anglican priest, in duly regarded paid and active service in my religious community. Like other LGBTI+ people I experience the same needs for freedom and opportunity to love and serve. Yet I, and others like me (some whom have to hide publicly), also have to cope with being caught in the crossfire between certain types of LGBTI+ activism and reactionary Christian calls for greater ‘religious protection’. Often this debate is conducted without any reference to people like myself and measures are proposed which do not help our freedom or livelihoods. In writing, it is therefore my hope that the current Religious Freedom Review may pay proper attention to us and ensure that nothing is proposed which makes our often marginalised situation more problematic...
DLT has happily released a downloadable sample liturgy to publicise materials in the forthcoming book TransFaith and as a response to English church developments. At the same time, others have also been stirred to share or create as part of an increasing stream of life and love.. A good friend and fellow Brisbane Anglican colleague Cathy Laufer has for instance recently written a draft liturgy for a potential renaming ceremony for me, and other friends, like the St Brigid Community at Vancouver Anglican Cathedral, and one of The Sibyls (Christian transgender spirituality support group) leaders Susan Gilchrist, have also kindly shared their work with me - check out my prayer and worship resources section for several examples (and do let me know if you write your own!). There are many such seeds slowly beginning to germinate. It is good to see and a sign of the Holy Spirit moving afresh. For one of the sure indications of the Spirit moving is the renewing of prayer and worship in the light of new understandings and revaluing (especially of that which was been previously marginalised). This was striking during the campaign for women's ordination in which I was closely involved in England, and in other journeys of struggle which I have supported and been a part. So much creative, re-enlivening scholarship and imaginative prayer and worship emerges. A similar feature can now be seen among trans Christians and their allies as prayers, liturgies and other essential spiritual aids are emerging. Some of this is still a groaning of the Spirit, seeking expression. Yet it has a powerful, engaging, appeal. Even setbacks, like the recent Church of England bishops refusal to produce General Synod asked-for liturgy for trans affirmation, cannot hold it back. In fact, such controversies actually feed the Spirit! For these developments are grounded in the needs of God's children and the empowering of them to share their gifts more widely for the glory of God and the healing of others.
They say it is the hope that kills you. Every so often a Christian body does something to lift your heart and make you truly proud. A statement is made, a commitment displayed, a sign of genuine understanding revealed about the lives, faith, needs and gifts of LGBTI+ people. You begin to believe it is possible that we will move forward, together. Then you look around and what was written is qualified or changed, what was committed to is downgraded, what you thought was understanding is shown to be so partial and obscured. It happens again and again, as it just has, so clumsily, with the Church of England bishops' backflip on transgender Christian liturgical affirmation. Back in rushes the anger, the frustration, and the deep soul-seeking about whether it is worth persisting: all coupled with a renewed sense of betrayal and lack of integrity. How long O Lord?..
The other evening I did something usually considered unwise: I read the comments on a video by a transgender person on Facebook. This is usually something to be avoided by anyone, especially if you are gender diverse. What might seem almost worse, I even responded to some of the less than helpful contributions! However the exercise proved helpful in a number of ways and has deepened my sense of how we are all travelling together. (The video 'What it means to be transgender' was by writer and military veteran Charlotte Clymer, speaking out about coming out and transitioning, and was on the UK's Channel 4 News: more information here)...
The Revd Dr Jo Inkpin: