What is in Kelvin's Head?

  • The Affirmation of a Transgender Person

    There’s yet more debate online about people calling for a special service to be approved by the Church of England in order to recognise and support someone following their transition from one gender to another.

    I happen to think that it would be an interesting thing for the Church of England to consider. However, we’re lucky in Scotland that we’ve already agreed a form of service that could be used as an affirmation for transgender people.

    Here are some of the prayers:

    THE LAYING ON OF HANDS
    The president says
    God of mercy and love,
    new birth by water and the Spirit is your gift,
    a gift none can take away;
    grant that your servants may grow
    into the fullness of the stature of Christ.
    Fill them with the joy of your presence.
    Increase in them the fruit of your Spirit:
    the spirit of wisdom and understanding,
    the spirit of love, patience and gentleness,
    the spirit of wonder and true holiness.
    The president lays hands on the candidate in silence, and then says
    Come, Creator Spirit,
    rekindle in N. your gifts of grace,
    to love and serve as a disciple of Christ.
    Amen.

    Renew her/his life in Christ
    and bring to completion all that your calling has begun.
    Amen.

    Either continuing the laying on of hands, or anointing the candidate
    with the Oil of Chrism, the president says:

    Empower your disciple, N.,
    to bring life to the world.
    Amen.

    At the conclusion of the laying on of hands
    the president says
    Living God, sustain all your people
    to be hope and strength to the world;
    through Jesus Christ, our Lord,
    to whom with you and the Holy Spirit
    be honour and glory, now and for ever.
    Amen

    The congregation share communion.

    The president addresses the congregation:

    The light of Christ is within you. Shine as a light in the world.
    As the seed grows secretly in the earth,
    As the yeast rises in the dough,
    May the power of God be at work in us.
    Like a city on a hill,
    Like a lamp in the darkness,
    May we witness to the glory of the kingdom.

    It seems to me that as we’ve already agreed these prayers, there’s going to be no fuss about it at all in Scotland whereas there might be in Englandshire. I’d be very happy to conduct this service for anyone who has completed their gender transition and who wants to express their faith publicly in their new identity.

    The great news is that the service is available to cis people at moments when they want to express publicly the renewal of their faith too. Indeed, some of these prayers were used at a particular point in my own life when I came into ministry in St Mary’s nine years ago. We don’t discriminate and so this service is available for all God’s children whether they are trans or not.

    The service can be found online here:
    http://www.scotland.anglican.org/wp-content/uploads/2014/01/affirmation-of-holy-baptism-2006.pdf

    , ,

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar
    Eamonn

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

    Reply
  2. Philip Almond Avatar
    Philip Almond

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

    Reply
  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

    Reply
  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

    Reply

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