• Why I’ll be Marching at Pride (2024)

    I slipped into an unknown pub in Middle England to get out of the rain and have a pub lunch. It was welcoming and cosy. Steak and ale pie, since you ask.

    The part of the pub I was sitting in was right next to the bar. A small snug. The kind of room where you can hear everyone else’s conversations though it wasn’t too busy. Just a group of fifty-something men in for their pies a table a few feet from me, right next to the bar. It wasn’t terribly busy and so our host behind the bar joined in with their conversation, which soon turned to the result of the General Election. Everyone was interested in what it might mean for them. (Bartenders round here want firm action on business rates, I can tell you.)

    After a while, one of the pie-eaters suddenly said for all to hear, “Did you know that 61% of the new MPs are gay?”  The others at his table and the host at the bar expressed surprise that it should be as high as that. “It just isn’t right – not that number, that’s far too many of them. How have we become a country where 61% of our MPs are gay?”.

    And I remained silent.

    I remained silent because I was in a strange place and didn’t want to risk any unpleasantness.

    Well no, I remained silent because homophobia stalks my world. I remained silent because I didn’t know how anything I might say might be taken. It probably wouldn’t have led to a punch in the face but the truth is, you never know.

    The person making the claim about the number of gay MPs was wrong. Spectacularly wrong. I suspect he’d been told that 61 MPs were gay and had heard it as 61% and accepted that as being true. It was true in his inner world, a world in which the gays were getting above themselves. It was also a believable fact for those around him. They were surprised it was 61% and yes, that did seem a bit high. And yes, the gays were getting a bit above themselves.

    I gather that a few more LGBT+ MPs exist than 61 – the number is about 66. That means that it is about 10% of the MPs in the House of Commons. LGBT+ people are sometimes estimated to account for about 10% of the population. So 60-odd members of parliament who fit that profile is something to be celebrated as a good example of representation. Once upon a time, every one of those MPs would have been subject to blackmail or worse. Once upon a time, every one of them would be silent.

    Me remaining silent in the pub for 10 minutes and then, after finishing the pie, going off without a word, is minor when compared with the violence that many gay people face on a daily basis in other parts of the world.

    Yet that incident played in my mind the rest of the day. I went over it again and again. Should I have spoken up and called out this nonsense? I can argue that both ways. But the thing that I care more about than putting someone right in a pub is that this nonsense claim inhabited my head for half a day. Not so much the absurdity of the suggestion that 61% of MPs were gay but the commonplace assumption, held by a group of apparently nice people in an agreeable country pub, that yes, the gays were getting above themselves. Too many in parliament. Too many in power.

    Power that should, apparently, be exercised by the dominant majority. By people who are not like me.

    How many gay MPs should we have anyway? And how many is too many?

    It is these thought patterns which form the framework in which homophobia thrives.

    Kelvin Holdsworth at Pride MarchI rejoice in the progress that we’ve made. But I’m impatient for more. I’ll carry my placard on Saturday at Pride and put a smile on my face. Blessed Are The Fabulous I’ll proclaim and I’ll mean it. But I’ll still be walking on streets in which it only feels safe for most same-sex couples to walk hand-in-hand for a couple of hours a year during Pride itself.

    I’ll also be marching wearing a black suit, clerical shirt and a white clerical collar because of the thousands who will be there for whom that will be an extraordinary thing to witness and something that they can scarcely believe possible.

    Yes, my own small corner of the world still has a lot of work to do. In my own diocese, the clergy asked clearly during the last Episcopal vacancy for intentional work to be done on racism, sexism and homophobia, recognising that these were all issues that were real in the diocese and that our attitudes to difference had played an ugly part in our attempts to try to choose a new bishop. A few years later, we are going into another Episcopal vacancy with none of that work done. And yes, what I experience as homophobia is deeply related to what my female colleagues experience and it is made out of the same basic material as the racist presumptions that black colleagues know well. And even since that time, anti-trans prejudice has grown and grown like an invasive new plant species. It poisons and diminishes all who taste its fruit.

    There’s nothing new about that poison either. Lots of us know it all too well.

    The easiest prejudice to counter is that which is most obvious. In-your-face discrimination is easy to point out if you are able to speak from a place of safety. Much harder is the bitter prejudice of the well meaning – that of those who couldn’t possibly be homophobic because they went to such a lovely wedding only last month, who can’t be sexist because isn’t it wonderful that we have lady vicars now and who couldn’t possibly be racist because that would be just unthinkable!

    Prejudice is part of the psychological air we breathe. It forms part of who each of us are.

    Think you don’t have any yourself?

    Think again.

    Think I don’t have it?

    I wish.

    How long will it be before it is unthinkable that women colleagues will ask whether another woman will ever be elected as a bishop due to accusations being made about the alleged behaviour of a bishop who happens to be a woman right now? How long before the qualifications of those who arrive in the church who happen to be black will be treated as being on a par with those who happen not to be? How long before I can simply sit and eat a pie?

    For all these reasons and 10000 other micro and macro aggressions, I’ll be marching at Glasgow Pride on Saturday.

    Anyone who shares the dream of a world where we are all treated equally and treated well is welcome to join me.

    Blessed are the fabulous.

    And blessed are the impatient too.

5 responses to “The Affirmation of a Transgender Person”

  1. Jean Mayland Avatar
    Jean Mayland

    That is very good. I hope it will be used in England

  2. Andrew Amanda Leigh-Bullard Avatar
    Andrew Amanda Leigh-Bullard

    I want to thank you for sharing this. I recently testified at the General Convention of the Episcopal Church on the importance of including a name change rite during the revisions of the Book of Occasional Services. I’m glad to see that other places in the Anglican Communion are looking at ways to celebrate these highly spiritual moments of transformation. This service is beautiful and I hope it will see a lot of use.

    There are a couple of things I’d like to point out as a genderqueer Christian. While often toted as the example of “inclusive” language, the phrase of “his/her” is gender exclusive. It creates the expectation that the people using the service will fit into a “female” or a “male” box. This leaves out those who use other pronouns (ex. they, ze, em, etc.). When there is a cultural expectation of exclusion seeing binary phrasing often leads those of us who are genderqueer, bigender, gender fluid and many other identities feeling like we need to ask “does this apply to us?” and “can you change the wording so I can participate in this?”, which is a terrifying experience.

    The focused narrative of transition from one gender to another is also problematic for me as well. While many transgender individuals do transition (socially, medically, or legally) others may feel pressured to transition but be unable to do so or may not wish to transition at all. Due to a lack of information, I transitioned from female to male before I learned that I could be transgender without checking every box of the predominant trans narrative. This meant that to fully claim my identity I later went through a second transition, from male to bigender when I realized that even the less discussed aspects of my existence were just as real and valid as those whose story matches the mainstream narrative. Even now I wouldn’t say my transition is “complete” and I certainly haven’t reached the “other” gender. Having lived as a woman, a man, and both at once I can testify things aren’t as opposite as they may appear.

    I’d like to delve a bit deeper into what it means for me to be both female and male using the language that first taught me I could exist. I first learned about the richness of my gender as I listed to faithful priests describe the mystery of the Incarnation with reverence and awe. As they spoke with wonder about the God who sent Jesus to us, fully divine and fully human, I met a creator of boundless potential. In that meeting I found silence to hear how my different experiences of gender fit together. Raised a girl, who grew into a man, who then found femininity rising and began to say Compline in a dress at home, while being terrified that they would be discovered as not being “trans enough”. In Christ the pieces fit, as he could never be less than 100% divine nor less than 100% human, so I had been given the gift of being 100% a man and 100% a woman.

    Because my queer gender is so firmly rooted in the language and experience of faith I feel especially drawn to ensuring our churches are open and ready to see the spiritual gifts of all trans people, not only those who fit cultural expectations for men & women.

    Thank you for your witness. I offer these stories and comments to further the conversation. It means a lot to me to see priests promoting trans affirming spaces across the globe.

    1. Phil Gardner Avatar
      Phil Gardner

      I think ‘his/her’ should have been in italics: it’s meant to be a placeholder for whatever pronoun is appropriate for the person being baptized, and isn’t intended to exclude people of non-binary gender. I agree it’s not ideal, but unfortunately we don’t have a word that means ‘any appropriate gender pronoun’. In this case the text could read “Renew N’s life in Christ” and leave it to the president to use either the name or the appropriate pronoun.

  3. Rev. M. Rodrigues Avatar
    Rev. M. Rodrigues

    As a transgender priest in the Anglican Church of Canada, I am simply delighted to see this liturgy. I hope we can do something similar here before too long. Any other information about trans liturgies from any one/anywhere would be really welcome. And I do agree with Andrew’s insightful comments, thanks.
    M.

    1. Kimberly Avatar
      Kimberly

      The point, though, is that this is not specifically a trans liturgy. It’s a liturgy for all the baptised. It assumes that our primary identity is in Christ, and our differences are held creatively together as we share in communion and are held in the body of Christ. It’s affirming because it says ‘this is a step on the journey. You already and eternally belong.’

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