Date: Wed, 5 Apr 95 17:33:58 EDT From: "James D. Anderson" MORE LIGHT UPDATE April 1993 Presbyterians for Lesbian & Gay Concerns James D. Anderson, Communications Secretary P.O. 38 New Brunswick, NJ 08903-0038 908/249-1016, 908/932-7501 (Rutgers University) FAX 908/932-6916 (Rutgers University) Internet: janderson@zodiac.rutgers.edu or jda@gandalf.rutgers.edu Note: * is used to indicate italicized or boldface text. CHANGES & CORRECTIONS Kay Wroblewski, PLGC's co-coordinator for the Synod of the Northeast, has a new address and phone number: 74 Freemont Rd., Rochester, NY 14612, 716/663-9130. Stuart Smith has resigned from all involvement in PAN, the Presbyterian AIDS Network, so he is no longer PLGC's liaison with PAN. We need a new one. Any volunteers? Stuart also notes that the AIDS hymn to be chosen through the PAN competition will not receive its premiere performance at General Assembly because it will not have been selected in time. Our story on this in the March Update was in error! CONTENTS The Hudson River Overture Historical Background Talk to Commissioners That All May Freely Serve -- Downtown United Presbyterian Church, Rochester, NY The Wonder of Love, by Susan Kramer GA Moderator Speaks for Reform PHEWA Joins Front Line in Struggle for Gay, Lesbian Ordination Stated Clerk Actions Reflect Duplicity of GA Policies New More Light Churches The Cure is Honesty, by Jack Hoffmeister Overtures Seek to Ban Holy Unions Women's Interseminary Conference PLGC Member Discounts PLGC History in the Synod of the Northeast Inclusive Church Award GA Moderator Speaks for Reform Witchhunts Expand Across Church * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Hudson River Overture *Several presbyteries have adopted overtures to the 1993 General Assembly in Orlando concerning ordination. Most of them are patterned after the New Brunswick overture, also called the "William P. Thompson" overture because of his role in its original formulation. (William P. Thompson was stated clerk of the United Presbyterian Church in the U.S.A. in 1978 when the "definitive guidance" banning ordination of lesbian and gay Presbyterians was adopted. He was the first to declare it binding on all governing bodies. He has since changed his position.) The Hudson River overture takes a different tack. We present it here, followed by a "historical background" paper prepared by members of the presbytery.* An Overture on the Power to Ordain and Install Ministers of the Word and Sacraments Whereas the 190th General Assembly (1978) intended that the definitive guidance offered to the church on the question of ordaining lesbian and gay Presbyterians not be binding on sessions or presbyteries: The Rev. Thomas Gillespie, now president of Princeton Theological Seminary and then chairperson of the General Assembly committee that drafted the present policy statement, made the following statement to the commissioners who adopted the 1978 policy statement: *When your son or daughter comes to you and asks for guidance, you should not respond by laying down the law. We propose, therefore, that this General Assembly not exercise its right to render a constitutional interpretation. We propose, rather, that it offer the 'definitive guidance' requested . . . . We believe this recommendation, if adopted, will provide this policy statement with more 'staying power' throughout the church than one which unnecessarily calls into question the constitutional rights of the presbyteries in the ordination process . . . . (reprinted in *Church & Society at Eighty*, a special edition of *Church & Society*, 80:1, September/October 1989, p. 106-107); Whereas, the church is deeply divided on the question of the morality of lesbian and gay relations and the eligibility of lesbian and gay persons for full membership in the Presbyterian Church (U.S.A.), including the responsibility and right to hold offices when elected and approved by governing bodies; Whereas, the General Assembly's Advisory Committee on the Constitution has recognized the conflict between the present policy and the constitution of the church: *. . . such restriction does impair two concepts of Presbyterianism. First, . . . that the people choose their officers and second, . . . that there are truths and forms with respect to which men [sic] of good characters and principles may differ. (report to the 201st General Assembly regarding overture 89-16); Whereas, the 1927 Report of the Commission to Study the Causes of Unrest in the Church (regarding the fundamentalist controversy), which was unanimously adopted, states: . . . the powers of the General Assembly are specific, delegated, and limited, having been confirmed upon it by the Presbyteries; whereas powers of Presbyteries are general and inherent, and . . . ordination to the gospel ministry [is] the exclusive function of the Presbytery. (GA Minutes of the Presbyterian Church in USA, May 30, 1927, p. 62, 1 [c] and [e]); Whereas, given these circumstances, it is proper for the General Assembly to permit local variations as the congregations and presbyteries of the church study these issues, in accordance with the request of the 203rd General Assembly, until a greater consensus is reached of the will of God in this matter; Therefore, be it resolved that the Presbytery of Hudson River in stated meeting at the Nauraushaun Presbyterian Church in Pearl River, New York, on January 30, 1993, calls upon the 205th General Assembly to: 1) Reaffirm the principle adopted in 1927 that presbyteries hold the inherent and unassailable powers of ordination and installation of ministers of the Word and Sacrament; and, 2) Declare the definitive guidance adopted by the 190th General Assembly (1978) of the United Presbyterian Church in the United States of America and the similar policy adopted in 1979 by the 119th General Assembly of the Presbyterian Church in the United States to be guidance for governing bodies, to be carefully and prayerfully considered, but not to be binding on their decisions or actions, effectively setting aside the findings of the Permanent Judicial Commission rendered in November 1992 for the cases of Lisa Larges and the Rev. Jane Adams Spahr (Remedial cases 205-4 and 205-5). ATTEST: James A. Stuckey, Stated Clerk, Presbytery of Hudson River Historical Background The issue of homosexuality has plagued American society and the churches for generations. Only during the past few decades has homosexuality been discussed openly, becoming a social, political and theological issue. Traditionally, Presbyterians have sought to debate such social justice issues as slavery, women's rights, and abortion on the basis of scriptural teaching. In such a debate, those who oppose the ordination of homosexuals cite passages in Leviticus (18:22), and in the writings of Paul (Rom. 1:26, 27 and I Cor. 6:9) to prove that homosexuality is a sin. Others believe that these passages no longer answer the present situation in the church, just as texts accepting slavery and denying women full participation no longer set the standard for our church's belief and practice. Those who take this position note that, according to the scriptures, Jesus himself never made any declarations against homosexuality but preached and lived a gospel of equality and justice for ALL persons. If we take the gospel in its entirety, they declare, we must interpret the verses in Leviticus and Paul in the same contextual way that the church has chosen to interpret biblical statements that oppose divorce (Matt. 5:32), accept slavery (Eph. 6:5-7), call for women to be silent in the church (I Tim. 2:11-12), demand religious leaders to be without blemish (Lev. 21:17-20), and expect their children to be kept submissive and respectful (I Tim. 3:4). Historically speaking, the Presbyterian Church has often resolved deep conflicts, not on the basis of consensus about the scriptures, but rather, in the absence of an active division like those in 1837 and 1860, through some carefully designed constitutional compromise. In the two cases in which the Permanent Judicial Commission of the General Assembly rendered its decisions on November 3, 1992, i.e. Remedial Case 205-4 from the Presbytery of the Twin Cities, and Remedial Case 205-5 from the Presbytery of Genesee Valley, several constitutional issues, as well as issues of justice, are involved. In the first case, the PJC overruled the decision of the Presbytery of the Twin Cities to certify that Lisa Larges, a candidate who had passed all of her ordination requirements, was ready for a call, because she had stated that she is a lesbian. The decision of the PJC raises the constitutional question of the authority of the presbytery to determine whom it will ordain as a minister of the Word and Sacrament, since to certify her ready for a call indicates a willingness on the part of the presbytery to accept her for ordination, if and when a call comes to her. In the second case the PJC overturned two votes of the Presbytery of Genesee Valley to approve the call of the Downtown United Presbyterian Church of Rochester, N.Y. to the Rev. Jane Adams Spahr, ordained in 1974, to be co-pastor. Ms. Spahr had stated that she is a self-affirming, practicing homosexual. This case focuses on two questions: 1) How can the Policy Statement (which is also called *definitive guidance*) adopted by the General Assembly in 1978 be interpreted by the PJC as having equal (or greater) force than the **Book of Order**, whose provisions have been approved by two Assemblies as well as a majority of the presbyteries; and, 2) How can Paragraph #14 of that Policy Statement, *that these actions shall not be used to affect negatively the ordination rights of any United Presbyterian deacon, elder, or minister who has been ordained prior to this date,* be so distorted that the PJC concludes that *Paragraph 14 . . . provides protection from the removal of ordination for homosexual practices which occurred prior to its adoption . . . [and] provides amnesty for past acts but not license for present or future acts?* Those who participated in the 1978 General Assembly will not forget the impassioned plea by the Rev. John Connor, immediate past moderator of the GA, that such a provision (a *grandfather clause*) as that in Paragraph #14 was urgently needed to ensure that no *witchhunt* would occur in the church. In its interpretation of Paragraph #14 in the case of the Presbytery of Genesee Valley and the Downtown Church of Rochester, NY, the PJC has not only disregarded the clear intent of the 1978 General Assembly but has now created an atmosphere in the PC(USA) in which, as the Stated Clerk recently said: *I'm not sure they [homosexuals ordained before 1974] can retain their current calls. They might be liable to the judicial process.* (*Presbyterian Outlook*, 12/7-14/92, p. 4) In 1978, the General Assembly Committee that presented the Report on Homosexuality and the Policy Statement was chaired by the Rev. Thomas Gillespie, now president of Princeton Theological Seminary. In presenting the Policy Statement to the Assembly, Gillespie said: "When your son or daughter comes to you and asks for guidance, you should not respond by laying down the law. We propose, therefore, that this General Assembly not exercise its right to render a constitutional interpretation. We propose, rather, that it offer the *definitive guidance* requested. . . . We believe this recommendation, if adopted, will provide this policy statement with more staying power throughout the church than one which unnecessarily calls into question the constitutional rights of the presbyteries in the ordination process." (Reprinted in *Church and Society at Eighty*, September/October, 1989, p. 106f.) These two statements made during the debate on the report on Homosexuality at the United Presbyterian General Assembly in 1978 in San Diego show that the commissioners understood: 1) that Paragraph #14 of the Policy Statement would permit homosexual persons ordained prior to 1978 to be called to and installed in new positions without prejudice, and 2) that this *definitive guidance* was NOT to interfere with the power of the presbytery to ordain and install ministers of Word and Sacrament. [NOTE: The Presbyterian Church in the U.S. approved its Report on Homosexuality at its General Assembly meeting in 1979. This Report rejects the ordination of homosexuals but does not contain a grandfather clause such as that in Paragraph #14 in the UPCUSA document. In the reunion of 1983, however, the Articles of Agreement (1.9) state that . . . *every policy statement adopted . . . shall have the same force and effect in the Presbyterian Church (U.S.A.) as in the Church which adopted or issued it until rescinded, altered or supplanted by action of the General Assembly of the Presbyterian Church (U.S.A.).* Therefore, the Policy Statement (*definitive guidance*), including Paragraph #14, is operative in the PC(USA).] In this case, a new constitutional compromise may not be needed - - even though the church is deeply divided on this issue. Instead, were the General Assembly to reject the use and interpretation of the *definitive guidance* Policy Statement as having the force of law, since it is not in the **Book of Order**, presbyteries and congregations would be permitted to exercise their rightful power to decide whom to ordain or install as leaders in the church. This action would recognize the authority of the following provisions of the **Book of Order**: * The **Book of Order** states (G-5.0202) that *an active member is entitled to all the rights and privileges of the church, including the right . . . to vote and hold office.* * The presbytery *has the responsibility and power . . . to ordain, receive, dismiss, install, remove and discipline ministers . . .* (G-11.0108); * *[T]he right of God's people to elect their officers is inalienable* (G-6.0107); * Ordination, according to G-14.0101, *to the office of minister of the Word and Sacrament is an act of the presbytery. Ordination to the office of elder and deacon is an act of the session.* * In G-5.0103 of the **Book of Order** the PC(USA) declares itself to be an inclusive body: *the congregation shall welcome all persons who respond in trust and obedience to God's grace in Jesus Christ and desire to become part of the membership and ministry of his church. No person shall denied membership because of race, ethnic origin, worldly condition, or any other reason not related to profession of faith;* * And in G-3.0401b, *the church is called . . . to a new openness to its own membership, by affirming itself as a community of diversity, becoming in fact as well as in faith a community of women and men of all ages, races, and conditions, and by providing for inclusiveness as a visible sign of the new humanity.* Essentially, the **Book of Order** already contains sufficient authorization for the Presbytery of Twin Cities to approve the certification of Lisa Larges, and for the Presbytery of Genesee Valley to approve (which it did on TWO occasions) the call of the Downtown Church to the Rev. Jane Adams Spahr to become a co- pastor of the congregation. But the **Book of Order** also includes in G-1:0400 *The Historic Principles of Church Government,* adopted in 1789, which state: ". . . that a larger part of the church, or a representation of it, should govern a smaller, or determine matters of controversy which arise therein . . . [and] that appeals may be carried from lower to higher governing bodies, till they be finally decided by the collected wisdom and united voice of the whole Church." This principle may at first seem to indicate that indeed the PJC had a right to make a final judgment in the remedial cases referred to it. But there are other considerations: 1) The PJC, whose members are elected by the General Assembly, is an agency of the General Assembly. Unlike the Supreme Court of the U.S., it is NOT a separate and equal branch of the church. It is NOT a governing body, which means that its judgments are not necessarily binding on all governing bodies, particularly when those judgment are based on questionable interpretations of a "Policy Statement" NOT in the **Book of Order** and approved by one Assembly only. In attributing the power of *the law of the church* to such *definitive guidance*, the PJC is making a mockery of the careful deliberative process by which provisions enter the **Book of Order**. 2) A helpful precedent occurred in 1927. Two years earlier, when the Presbyterian Church was racked with dissension over the fundamentalist controversy centering on Dr. Machen of Princeton Theological Seminary and Dr. Harry Emerson Fosdick, preacher at the First Presbyterian Church of New York City, the General Assembly appointed a Commission to Study the Causes of Unrest in the Church. That Commission reported to the 1927 General Assembly, which adopted its recommendations unanimously and without debate. This report declared that in the Presbyterian system, *the powers of the General Assembly are specific, delegated, and limited, having been confirmed upon it by the Presbyteries; whereas powers of Presbyteries are general and inherent.* In relation to ordination, and by inference, also installation, the report further states: . . . *ordination to the gospel ministry [is] the exclusive function of the Presbytery.* (GA Minutes of the Presbyterian Church in USA, May 30, 1927, p. 62, 1 [c] and [e]). In the years since 1927, this action has come to express the prevailing stance of the church about the rights of presbyteries to ordain and install ministers, and is stated explicitly in several parts of the **Book of Order**, as quoted above. 3) If the 1978 General Assembly had intended to establish the primacy of the Assembly in ordaining and installing ministers and electing congregational officers, or its right to review the decisions made by presbyteries and congregations, would it not have initiated the process of amending the **Book of Order** to prohibit ordaining a specific category of persons? When the Presbytery of Genesee Valley found the call to the Rev. Jane Spahr to be in order, no higher body, therefore, had the right to reverse the ecclesiastical decision of the governing body that has been recognized in the **Book of Order** as having the right to make that determination, i.e. the presbytery. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Talk to Commissioners! Commissioners are chosen by Presbyteries to speak for our denomination at General Assembly. They are not supposed to "represent" presbyteries by simply expressing the views of the presbytery, but rather they are to pray and listen for the voice of the Holy Spirit and work to resolve problems and issues accordingly. As part of this process, it is essential that commissioners hear from folks who are hurting and who are praying for an inclusive church that will no longer exclude lesbian, gay and bisexual persons nor establish special rules, applying only to lesbian, gay, and bisexual people, that prohibit intimate or family relationships as a condition for full membership and participation in the Presbyterian Church (U.S.A.). Share your hopes and concerns with your commissioners! Face to face conversation is best, but if you find that difficult, then call them up on the telephone or write them a letter. If you are not able to identify yourself due to the current oppressive apartheid policies of our church, then say so! Merrill Proudfoot, PLGC's coordinator for the Synod of Mid- America and an ordained Presbyterian Minister, has written the following guide to provide you with basic information about the overtures for inclusiveness that are coming to the Orlando General Assembly in June. -- JDA. What Commissioners Need To Know About the Overtures The upcoming 205th General Assembly of the Presbyterian Church (U.S.A.), which will meet in Orlando in June, affords the best opportunity we have had since 1978 to reconsider the denomination's rigid exclusion of homosexual persons. In November 1992, the General Assembly's Permanent Judicial Commission extended the ban against ordination to a ban against installation in any office requiring ordination and removed the grandparent clause (paragraph 14) that until then had protected persons ordained prior to 1978. It now appears that dozens of overtures will be presented to the Orlando Assembly asking for some degree of redress against what many see as an unwarranted seizure at the national level of authority over the ordination and installation process. *The following information is presented to assist PLGC members and friends who will be talking to G.A. commissioners from their presbyteries, helping them to be ready for this biggest issue of the 1993 Assembly*. The "New Brunswick" Overture The overture which is coming up most frequently from the presbyteries is commonly known as the "New Brunswick" or "William P. Thompson" overture because it was first adopted by the Presbytery of New Brunswick and was originally drafted by William P. Thompson, former stated clerk of the General Assembly; the New Brunswick overture is No. 93-100. This overture requests the G.A. *"to remove any impediment to ordination based on interpretation of the constitution of the Presbyterian Church (U.S.A.)*," specifying in particular interpretation of G-6.0106, which is that paragraph of the *Book of Order* which provides that persons set aside to the offices of deacon, elder, and minister should have a manner of life that is "a demonstration of the Christian gospel in the Church and in the world." The key word in the overture is "interpretation". The *Book of Order* itself says nothing about sexual orientation or practice. The ban on the ordination of homosexual persons came about when the 1978 General Assembly, in response to a query from New York City Presbytery, gave as its "definitive guidance" that "unrepentant homosexual practice does not accord with the requirements for ordination" set forth in the constitution of the Church. In 1985 the Assembly's Permanent Judicial Commission ruled that this interpretation did have the force of church law, even though it has never been submitted to the presbyteries for a vote, as required for any changes in the Constitution. If the "New Brunswick" overture is adopted, the 1978 "definitive guidance" remains on the books, but without the force of law; presbyteries and church sessions would be free to decide for themselves whether a candidate's handling of her or his sexuality is relevant to the candidate's fitness for ordination. A similar result would be accomplished by other overtures which ask General Assembly to rule that the "definitive guidance" statement adopted by the 1978 UPUSA General Assembly and the 1979 PCUS General Assembly be considered as guidance only, and not as binding in governance. What reasons can be given for supporting these overtures? 1) A person's fitness for ordination can best be judged by the governing body that has most direct knowledge of that person. 2) The overtures would put the Church back into conformity with the *Book of Order*, which gives to the session responsibility and power "to instruct, examine, ordain, install and welcome into the common ministry elders and deacons . . . and to inquire into their faithfulness in fulfilling their responsibilities" (G-10.0102k); and gives to the presbytery the responsibility and power "to ordain, receive, dismiss, install, remove and discipline ministers . . ." (G-11.0103n). 3) The present limitation imposed upon one class of persons by the constitutional interpretation embodied in the 1978/1979 "definitive guidance" contradicts the stipulation of the *Book of Order* that an active member of a particular church "is entitled to all the rights and privileges of the Church, including the right . . . to vote and hold office" (G-5.0202). 4) The 1978 "definitive guidance" was not intended by that Assembly to be binding on sessions and presbyteries. The Rev. Thomas Gillespie, who is now president of Princeton Theological Seminary and was then chairperson of the G.A. Committee that drafted the statement, made the following comments to the commissioners who adopted that 1978 statement: "When your son or daughter comes to you and asks for guidance, you should not respond by laying down the law. We propose, therefore, that this General Assembly *not exercise its right to render a constitutional interpretation.* We propose, rather, that it offer the 'definitive guidance' requested . . . . We believe this recommendation, if adopted will provide this policy statement with more 'staying power' throughout the church than one which unnecessarily calls into question the constitutional rights of the presbyteries in the ordination process." (Emphasis added.) 5. The "New Brunswick" overture has the backing of William T. Thompson, who as Stated Clerk of the General Assembly had considerable responsibility for originally giving the "definitive guidance" the force of church law. Thompson has subsequently changed his opinion and has stated so publicly. The above arguments all have to do with church polity, like the New Brunswick overture itself. Their thrust is to uphold the rights of sessions and presbyteries for ordination and installation. They should have appeal even to commissioners who may not be enthusiastic about the homosexuality issue. Non-Polity Arguments There are other arguments that will bear weight to persons more attuned to theological, social, and justice issues: 6) Among all possible conditions which might bear upon a person's fitness to serve in an ordained capacity, the General Assembly has singled out only this one -- being a "self-affirming, practicing homosexual" -- about which to make a flat rule. This is in curious contrast to our Lord Himself, who said nothing about homosexuality, but spoke scathingly of such sins as hypocrisy, spiritual pride and even remarriage after divorce (Mark 10:10-12), but also admonished us, "Judge not, that ye be not judged." 7) The special Task Force set up by General Assembly to study the question of gay ordination reported to the 1978 Assembly: "Today, seeing the testimony of the Spirit in the lives of many self-affirming, practicing homosexual persons, we are led to believe that God has cleansed and proclaimed clean their devoted hearts. . . . In the face of such testimony, we, like Peter long ago in a different context, can no longer stand firm in self- satisfied judgment of such homosexual lives, but can only say, 'Who are we that we can withstand God?'" The adoption of an overture like "New Brunswick" would leave every session and presbytery free and responsible to look for such signs of God's Spirit in the lives of candidates, but would not mandate the ordination of anyone. **In every presbytery we should make it our objective to see that no commissioner leaves for General Assembly without having had the chance to learn from PLGC'ers and their friends about overtures such as "New Brunswick" and the good reasons for supporting them**. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * That All May Freely Serve A special mission project of Downtown United Presbyterian Church. Monies received for this mission project will be directed to support the work of Evangelist, Rev. Dr. Jane Spahr. This work will include traveling and speaking throughout the denomination to educate and inform Presbyterians of ways by which the 1978 Definitive Guidance may be removed at the 1993 General Assembly. Your gift to this special mission project should be directed to: "That All May Freely Serve," The Downtown United Presbyterian Church, 121 N. Fitzhugh Street, Rochester, NY 14614 (Please make checks payable to DUPC). A Letter of Protest To Our Friends in Christ: The Session of Downtown United Presbyterian Church hereby protests the General Assembly Permanent Judicial Commission's decision that the Presbytery of Genesee Valley acted irregularly when it approved the call of Rev. Jane Adams Spahr as co-pastor of D.U.P.C. By its action the General Assembly Permanent Judicial Commission endowed with the status of law the 1978 "definitive guidance" regarding the inclusion and exclusion of our gay and lesbian brothers and sisters in the Presbyterian Church (USA). We protest that the Commission misused its authority in so ruling. We did not make the decision to call Rev. Spahr lightly or in the spirit of obstruction. We believed her rights as a minister in good standing were protected by virtue of her 1974 ordination. More importantly, Rev. Spahr was, and is, the best qualified candidate for the job description of pastoral care and Christian education, and the best match for the needs of D.U.P.C. in our inclusive ministry. The 1978 "definitive guidance" received careful consideration at every step of the process and by every body concerned -- the Pastor Nominating Committee, the Session, the co-pastors, the congregation, the Presbytery's committee on ministry, the Presbytery, the Synod Permanent Judicial Commission, and by Jane Spahr herself. It cannot be denied that the Holy Spirit's guidance, notwithstanding our consideration of the "definitive guidance," moved us and led us to extend the call we did. We agree with the dissenting opinion of W. Clark Chamberlain that the "definitive guidance" of 1978 is "bad exegesis, bad theology, bad psychology, bad science." We agree with the concurrence of Revs. Harper, Kennedy, Hotchkiss and Rehak that the Policy Statement is "destructive of the peace, unity, and purity of the Church," qualities we are charged to further at our ordination. But we disagree with the concurring opinion that the "definitive guidance" has the force of law. We protest that a statement intended as guidance only has been subverted to mandate an action that would be illegal in a civil court, and is certainly immoral in that it denies the God-given gifts of our sister in Christ. And we strongly protest that the authority of a congregation to call a pastor, and the authority of a presbytery to approve it, has been usurped. We pray that the Presbyterian Church (USA) will remember and abide by a fundamental principle, that "in the worship and service of God and the government of the Church, matters are to be ordered according to the Word by reason and sound judgment, under the guidance of the Holy Spirit." In Christ, Deborah A. Smith Co-Clerk of Session Sent to: General Assembly Permanent Judicial Commission (all members); General Assembly Stated Clerk, James Andrews; General Assembly Moderator, John Fife; Presbytery of Genesee Valley Stated Clerk, Joan Wolfarth; Presbytery of Genesee Valley Executive, Frank Ichishita; Rev. Jane Adams Spahr; All PC(USA) presbyteries. A Letter of Gratitude Dear Friends of the Downtown Presbyterian Church: The Session and Congregation are very grateful for the outpouring of love and support we have received these past months. The decision of the Permanent Judicial Commission was deeply painful to us all. After weeks of struggling, we are able to write to enlist your support. Printed above is the announcement of our new Mission Project, "THAT ALL MAY FREELY SERVE." Spectrum, the organization founded by Rev. Jane Spahr, has agreed to begin this program, to be funded completely by DUPC. Jane will spend the next three months traveling throughout the denomination, educating Presbyterians in ways by which the Definitive Guidance may be removed at the 1993 General Assembly. If the Definitive Guidance is removed this year, the Session will call a congregational meeting to consider calling Jane as co- pastor. If it is not removed, Jane will continue in the position until June 30, 1994. We invite you to contribute your support in the following ways: 1. Contribute to "THAT ALL MAY FREELY SERVE" (our goal is $40,000). 2. Invite Jane Spahr to your presbytery, *especially to meet your 1993 General Assembly Commissioners.* 3. Sign and return "A Declaration of Conscience" [enclosed in the January 1992 *Update*]. As of the last week of January 1993, more than 4,500 had been signed. Signatures will continue to be gathered until General Assembly. We have established an Information Office at DUPC. If you have questions, please call Stan or Sue at 716-325-4000. Please join us, friends, as we work for and pray for the day "THAT ALL MAY FREELY SERVE" Christ's Church. Sincerely, Rosemary C. Mitchell, Co-Pastor [slightly edited for publication in the *Update* by JDA.] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Wonder of Love by Susan Kramer I have found myself thinking a lot about oldsters and youngsters these days. Not that I never used to think about them or appreciate them. I just do not normally think about them in regards to the struggle to fully include lesbians, gay men, and bisexuals in the church. Perhaps I unconsciously disregard them as not useful to the struggle just as society deems them not useful in most contexts. If that is the case for me, I now confess my sin of omission to all of you and invite you to read of some amazing oldsters (in their 70's and 80's) and youngsters (adolescents and younger) who have moved full into the fray. It was about four months ago when I stood up in my congregation and spoke of my dismay over the November General Assembly PJC decision. Lew, a middle aged man (at least middle aged in relationship to me!) rose in the back of the congregation and declared that he hated *the* gay lifestyle. As he and I exchanged several bits of conversation back and forth, the congregation sat in stunned silence. I sat down shocked and deeply hurt myself for what I thought were different reasons. I also expected that I had probably alienated all the older persons in the congregation. I was to find out differently. As the service continued and during the singing of a hymn, Jane, an elderly member of the congregation sidled down her pew to me, took my hand, and told me that not everyone in the congregation agreed with Lew. Her spouse, a member of the congregation for 68 years, gave me a very hearty hug after the service and with anger told me not to listen to what Lew had said. Another elderly member of the congregation, who I hardly knew, came up to me after the service, took my hand, and said, "Susan, I have a gay grandson and I love him so much. I have six grandsons and he would do anything for me." I asked her, "Do you tell him that you love him?" Her immediate response, "All the time." Then Ruth came up to me, age 87, a member of our small and elderly choir and took me into her arms. With wrath in her eyes, she expressed her great anger at Lew's comments. What a group of oldsters! I could never have anticipated their response. Then there are the youngsters. I am thinking of youngsters these days because of the ways that so many adults both minimize their wisdom and use them as a weapon in trying to keep gay men, lesbians, and bisexuals out of leadership roles in the church. The Rev. Kathleen Buckley, my partner and the pastor of First Presbyterian Church in Watervliet, sent a letter to her congregation in January telling them of her intent to resign. She basically gave three reasons. One, because she is a bisexual in a committed, monogamous lesbian relationship. Two, her inability to reconcile the denomination's current stand on excluding lesbians, gay men, and bisexuals from leadership within the denomination. Three, the difficulty of the last two years with working through how and when to come out to her congregation. These last two years now resulted in her need to rest. The vast majority of the congregation wanted her to stay and threw their support behind her. A very small group within the congregation agreed with her resignation. One of the rationales used by this small group who wanted her to resign after she came out was that now she was no longer an appropriate role model for their children. Not surprisingly several children had profound reactions to her decision and to the coverage given the story of her resignation here in the local media. One mother in the congregation, not knowing exactly how to tell her teenager, Missy, about Kathleen's resignation, decided to let her read Kathleen's letter and then discuss it with her. As Bonnie related at the annual meeting of the congregation, Missy began to cry while reading the letter. When she finished reading it, Bonnie said to Missy that she understood that Missy was sad because Kathleen was leaving. Missy then said to her mother, "Mom, it's not because she's leaving. It's thinking about how hard these last two years have been for Pastor Kathy and that we couldn't help her." Laurie and Dave are parents of three young daughters: Christine, age 11; Erin, age 9; and Heidi, age 6. Laurie and I work together. She and Dave were struggling with how to tell their daughters about Kathleen's resignation. They did not know if their daughters were old enough to understand. So they opted not to say anything. Interestingly, at the supper table two nights after the story had been originally printed in the newspapers, Laurie made what she thought was a casual comment to Dave, not even thinking that their daughters were listening, "I wonder what's going to happen with Clinton and his lifting of the ban on gays in the military." Christine, their 11-year old immediately spoke up, "Yeah, did you hear about that lady in Watervliet who's a gay pastor?" Laurie and Dave were dumbfounded and, after questioning her further, found that in her middle school class for that day, one of the mothers had had her daughter cut out one of the newspaper articles and bring it to class for the "News of the Day." Laurie, Dave, and their three daughters proceeded to have what Laurie described as a wonderful conversation. At one point Christine asked, "Well, how would I know if I were a lesbian?" to which Laurie calmly responded with, "Some people know when they are young and some do not find out until they are much older." Then as the conversation progressed, both Christine and Erin stated, "Then if we were lesbians you wouldn't care and would still love us." Both Dave and Laurie responded with, "Of course." And I will end with one more story of a youngster. At Kathleen's second to last service at Watervliet, a 12-year old boy, Sean, whose family moved out of Watervliet several months ago, was visiting. When they lived in Watervliet, they regularly came early on Sundays to sit in the sanctuary with Kathleen and pray or help her with getting ready for the service. Sean returned to say good-by to Kathleen. He was finding it hard to talk to her. After the service in the fellowship hall finally he approached her and fell into her arms sobbing. She took him into her office to give him a gift. She thought that he would like something to remember her by. She says that at that point she probably would have given him anything that she had. So she offered to him whatever gift he wanted. Still crying, he refused everything and said, "I don't want a gift. I only want you." Kathleen Buckley's Resignation According to the story in the January/February 1993 issue of the Synod of the Northeast newspaper, *Nor'easter*, "the session of the 110-member church voiced its protest by voting unanimously not to accept her resignation. At a congregational meeting on January 17, members of the congregation also voted not to accept the pastor's resignation. The vote was 55-7, according to Elder Dave Meyer. Buckley had been pastor of the church since March 1986." Subsequently, "the resignation was accepted by the presbytery [of Albany] 'with extreme regret.' . . . Ten members of the church attended the presbytery meeting, with six of them speaking from the floor in affirmation of Buckley's ministry. The Rev. James Miller, executive presbyter, says that their presentation constituted 'the longest sustained theological presentation by elders on the floor of presbytery' that he has heard. 'They had done it out of their own energy,' he said. 'The presbytery acted to spread it in full on the minutes so that it will stand for posterity.' "Buckley was 'a loving, caring, understanding pastor, always open to all sides of an issue,' Meyer states. 'We don't like what is happening right now and the circumstances that are forcing her out, but I think that the strong leadership Kathy has given us has enabled our congregation to face the issue that has been raised." -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PHEWA Joins Front Lines in Struggle for Gay & Lesbian Ordination Albuquerque, NM. -- With virtually no one in opposition, members of the Presbyterian Health, Education and Welfare Association (PHEWA) voted Feb. 6 to join the front lines in the battle for ordination rights for gay and lesbian Presbyterians. In giving near unanimous approval (less than 10 of the 500 persons voting abstained) to four resolutions related to the prolonged struggle for gay and lesbian ordination in the Presbyterian Church, the association brushed aside concerns that taking such actions might jeopardize the association's structural relationship with its parent Social Justice and Peacemaking Ministry Unit (SJP). A memo of understanding between the two groups gives the association the right to "responsible dissent" while working within the framework of General Assembly policy. The executive director of the association is an employee of the General Assembly. The association receives about $80,000 from the ministry unit's budget. Under an agreement worked out between the association's board of directors and SJP officials, no money from the unit or staff time by PHEWA executive director the Rev. Mark Wendorf will be committed to the association's effort to change the denomination's ordination policy. The actions taken by the association included: * Adoption of a "Statement of Inclusion" (see below); * Adoption of a statement that reads: "We celebrate the gifts of lesbian, bisexual and gay persons and support their ordination rights"; *Endorsement of a "Declaration of Conscience," a statement that has been circulating widely in the Presbyterian Church protesting the General Assembly Permanent Judicial Commission's decisions setting aside the call of the Rev. Jane Spahr, an avowed lesbian, to Downtown Presbyterian Church in Rochester, N.Y., and revoking the certification of avowed lesbian Lisa Larges by Twin Cities Area Presbytery as ready to receive a call; * Adoption of a statement condemning homophobia and calling for the church to be inclusive of gay men, bisexuals, and lesbians. Prior to the vote on the resolutions, former PHEWA interim executive director the Rev. John Scotland sketched the history of the relationship between PHEWA and the denomination and outlined the dangers of taking actions that run counter to current General Assembly policy. "There are those in the church who are waiting for us to make a mistake. If we choose to give up our life on this, let's know it going in." During floor debate, Spahr, director of a ministry with gay and lesbian persons and their families in San Rafael, Calif., rose and said, "The cost to PHEWA may be money, but the cost to gay and lesbian people is death." Laurene LaFontaine of Denver, Colo., added, "If we kow-tow on this issue, then our commitment to justice is empty. If we act out of fear, then we are standing on sand; if we stand on the rock of justice, God will take care of us." In a related action, the association approved a resolution urging the overturning of Amendment 2 in Colorado, a measure passed by voters in that state Nov. 3 prohibiting the extension of civil rights to gay and lesbian persons. The association also asked its board of directors to monitor the introduction of similar legislation in other states and to alert synods and presbyteries in those states where such legislation is introduced. The group also approved a resolution supporting President Clinton's decision to end the ban on gay and lesbian persons in the military. -- Jerry L. Van Marter, *News*, Presbyterian Church (U.S.A.), News Briefs - 9307, February 12, 1993. PHEWA Statement of Inclusion (adopted Feb. 6, 1993) In an era when the world is bent on warring factions, seeking 'ethnic cleansing', fueled by segregation and divisiveness, built upon casting out the different, and working for disharmony; In an age when the church is caught up in the evil and sin of persecution, unrighteous name calling, trial and judgment, and sectarian division; The Presbyterian Health, Education and Welfare Association of the Presbyterian Church (U.S.A.), led by the Holy Spirit, and informed by the ministry of Jesus the Christ, proclaims itself to be an inclusive community, accepting those who are cast out by society, welcoming those who are dispossessed, and including those who are oppressed. PHEWA tries to be a community where people are accepted for who they are, free under the grace and salvation of God, free from persecution and attack, free from fear of reprisal, and protected by the mercy of Christ. PHEWA will continue to be a community of diverse opinions, where different ideas may be proclaimed without fear of attack, where honest discussion overcomes angry rhetoric, where diversity is proclaimed over segregation, acceptance over judgment. PHEWA will continue to proclaim the message of justice and mercy, crying out for those with no voice, joining with those who are seeking a voice within the church, serving sisters and brothers in the ministries of health, education and welfare. Entering the PHEWA community, individuals and networks agree to abide by these gospel standards, accepting each other in love, disagreeing with mercy, uniting for justice, and serving with compassion. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Stated Clerk Actions Reflect Duplicity of GA Policies In the March *Update*, we reported that James Andrews, Stated Clerk of the General Assembly, voted to deny observer status in the National Council of Churches to the Universal Fellowship of Metropolitan Community Churches (UFMCC) merely because the UFMCC ministers with lesbian and gay people and their families. Observer status is routinely granted to Muslim and Jewish groups, but gay and lesbian Christians are shut out. Andrews said he based his vote on the policies of the General Assembly. For the same reason, the stated clerk recently joined in a friend of the court brief filed with the Supreme Court of Texas, urging that court to strike down the Texas statute that criminalizes private sexual relations between consenting adults of the same sex. And for the same reason, Andrews has joined several other national religious leaders in supporting the lifting of the ban on gay and lesbian persons in the U.S. military. In addition to Andrews, singers of a letter to President Clinton included Paul H. Sherry, president of the United Church of Christ; C. William Nichols, general minister and president of the Christian Church (Disciples of Christ); Alexander Schindler, president of the Union of American Hebrew Congregations; and Melvin G. Talbert of the Council of Bishops of the United Methodist Church. -- [This story is based on news briefs in *News*, Presbyterian Church (U.S.A.), January 8, 1993 and February 12, 1993.] Here is the text of the letter: Letter to President Clinton Dear Mr. President: Your commitment to end discrimination against openly gay and lesbian members of the armed services was greeted by many in the country, as well as by many in the religious community, as a welcome sign of your desire to extend full civil rights and equal protection of the law to all in our society. Refusal to induct a person into the military, or the discharge of a person, solely on the basis of sexual orientation, is intolerable. Such government sanctioned action by military leaders has only served to legitimate and encourage other acts of discrimination against gay and lesbian persons in our society, which, at times, have led to harassment, violence, even death. Protection of the rights of gay and lesbian persons in the military becomes, therefore, an important act of justice in its own right, as well as a symbolic statement of our nation's commitment to liberty and justice for all. People of faith and conscience are not of one mind about the nature of homosexuality or the moral character of gay and lesbian lifestyles. These questions divide the religious community just as they divide the larger society. However, regardless of one's position on these questions, there is a growing consensus that homosexuality should not be the cause for discrimination, and that attitudes of behavior that encourage violence are to be condemned. We commend you for your courageous commitment to end injustice in the military with regard to gay and lesbian persons. While we recognize that the implementation of this executive order will require careful planning and consultation, we encourage you to fulfill your pledge as quickly and as clearly as possible. As you encounter fear, misunderstanding, or resistance to this action, please be assured of our continued support and constant prayers. Thank you. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * New More Light Churches Palisades Presbyterian Church, Palisades, NY, and Van Brunt Boulevard Presbyterian Church in Kansas City, MO, have become "More Light" congregations. Here is an excerpt from the Van Brunt More Light resolution: In harmony with the General Assembly of the Presbyterian Church (U.S.A.), the Van Brunt Boulevard Presbyterian Church affirms the civil rights of all persons without regard to sexual preference. Further, in keeping with our General Assembly's guidelines, this community of faith welcomes as members all persons who both seek and have found Christ's love. This local congregation will not select one particular element from a person's total humanity as a basis for denying full participation and service in the body of Christ. . . . All persons who choose to unite as members of the Van Brunt Boulevard Presbyterian Church will have extended to them the full privileges and responsibilities of membership, including the right to hold office as an ordained elder or deacon if elected by the congregation. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Cure is Honesty We present excerpts from a letter to the Stated Clerk of the General Assembly from Jack Hoffmeister, a member of one of our newest More Light Churches, Palisades Presbyterian Church in Palisades, NY: The question of whether homosexual behavior is or is not intrinsically wrong has been argued thoroughly from Scriptural, theological, psychological, and societal standpoints with no resolution in sight. But, as a gay person with membership in a Presbyterian congregation, I must ask you to consider one more aspect of this situation which bears critically on the debilitating nature of this controversy: the question of honesty -- honesty within the debate itself. In the church, as in the military, the arguments for exclusion of gays are riddled with hypocrisy. Everyone, including the members of the General Assembly Permanent Judicial Commission (PJC), knows that a substantial number of the clergy are gay -- always have been and always will be. It is when they admit to and are openly accepting of their homosexual orientation that opposition builds up. It is honesty, being openly gay, that proves to be particularly offensive. Honesty is the stumbling-block! The hypocrisy of the PJC's ruling is twofold: it claims a moral absolute while tolerating secret homosexuality, which in turn invites, indeed compels the gay clergyperson to live a lie. This position is not only unconscionable; it is dangerous. Sexual repression, for which Christian moralism can take much of the credit, is a root cause for many of the hostile attitudes and aberrant modes of behavior that we find in our society. It leads to failed marriages, sexual abuse, violence, promiscuity, self- hatred, suicide -- the list is long and tragic. Repression of homosexuality, or of any trait that defines the differences between people, can only lead to neurosis and disease. But there is a cure; and that cure is honesty. The policy of repression and exclusion is antithetical to an honest approach to the many issues that homosexuality presents to us all, both gay and non-gay. It is a denial of these issues. It fails to confront the problems of the church in a pluralistic society, as well as the problems of gays in that society. It represents an utter failure on the part of the Presbyterian Church (U.S.A.) to live up to its mandate to minister to all the world. It is time the Presbyterian Church (U.S.A.) addressed itself to healing -- healing its people, and its leadership. Respectfully, Jack Hoffmeister. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Overtures Seek to Ban Holy Unions Two overtures left over from 1992 and coming to the 1993 General Assembly seek to amend the constitution of our denomination to ban clergy and congregational participation in the blessing of same-sex unions. Overture 92-123 is from the Presbytery of Shenango and 92-117 is from the Presbytery of Northumberland, both in Pennsylvania. The Northumberland overture is entitled: "On Amending W-4.9001 Stipulating that Ministers of the Word and Sacrament Shall not Participate in Blessings of Relationships Outside Christian Marriage." It's operative clause states: "Ministers of the Word and Sacrament shall not participate in the blessing of any relationship outside of Christian marriage, and no Presbyterian Church (U.S.A.) buildings shall be used for the blessing of the same." The Shenango overture is similar. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Women's Interseminary Conference "Hearing God's Voice, Interpreting Our Call: Image as Interpretive Method for Ministry" is the theme for the 1993 Ecumenical Women's Interseminary Conference, to be held April 23- 25 at Union Theological Seminary in Virginia. It's objective is to provide women with the opportunity to explore the nature and function of image through a variety of methods which include language, movement, Biblical hermeneutics, art, spiritual direction, ritual and storytelling through both plenary and small group sessions. This holistic process will enable women to reflect on image and symbol as well as utilize them as interpretive tools for understanding God and responding to God's call to ministry. All women seminarians are invited to attend. Leaders include Carla DeSola, Mary McClintock Fulkerson, Clarice J. Martin, Sister Mary Frances Serafino, Nora Tubbs Tisdale, Rebecca Weaver, Susan Gordon, and Lynn Miller. The $65 registration fee includes meals, and housing is available for $18 per person per night. For information, call Sue Ebersberger, 804/358-2851 or Deb Lauderbach, 804/358-2707, or write to Women's Interseminary Conference, Union Theological Seminary, 3401 Brook Rd., Richmond, VA 23227. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC Member Discounts PLGC is a member of the Cooperating Organizations Program of the National Gay and Lesbian Task Force Policy Institute. Therefore, members of PLGC are entitled to a 25% discount on registration fees to NGLFT's annual Creating Change Conference. They can also join the NGLTF at a special membership rate of $20 per year. NGLTF's address/phone is: 1734 14th St. N.W., Washington, DC 20009-4309, 202/332-6483. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC History in the Synod of the Northeast Kay Wroblewski, long-time coordinator for PLGC in the Synod of the Northeast, writes: I am looking for history, chronology, hopes, dreams, founders, whatever from Synod of the Northeast PLGC chapters and presbytery groups. Kay's address/telephone is: 74 Freemont Rd., Rochester, NY 14612, 716/663-9130. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Inclusive Church Award The Inclusive Church Award Committee is seeking nominations for the 1993 award, to be presented at PLGC's Annual Luncheon at the General Assembly in Orlando, Florida, Saturday, June 5. This award honors an individual or individuals who have worked for the inclusion of lesbian, gay, and bisexual persons in the Presbyterian Church (U.S.A.). Nominations should include the name, address, and telephone number of the person(s) to be honored as well as a description of the work which has been done to support inclusiveness and a brief biographical sketch. The name, address, and telephone number of the person(s) making the nomination must also be included, should more information be needed. Nominations are to be mailed to Mark Palermo, 6171 North Sheridan Road, #701, Chicago, IL 60660-2849 and must be received no later than April 30. The other committee members are Marsha Botsford and Richard Koteras. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * GA Moderator Speaks for Reform "I have committed myself to keep the process of reformation going in this denomination," said Moderator John Fife. "I will not visit a congregation between now and June without affirming the Thompson overture (calling for an end to definitive guidance), and stating that the Permanent Judicial Commission (PJC) was in error (in dismissing a call of the Rev. Jane Spahr to the Downtown United Presbyterian Church)." Fife, who spoke at an open meeting at the church in Rochester, NY Jan. 12, believes that God is calling him to bear witness in his travels to the PJC's error. He calls their verdict "a repressive decision." He continued by saying that "God has a way of setting the agenda. The call to Jane Spahr set the agenda for the whole church. It is the defining moment in our life together -- a kairos moment." It is his hope that the 1993 General Assembly will find ways to set models of ministry if the Thompson overture passes, which will become benchmarks for the denomination. Believing the vote on the overture will be close, he appealed to people to "organize." He urged a personal-letter writing campaign to the PJC and called for honest dialogue in the presbyteries. -- Story taken with thanks from the January/February 1993 issue of the Synod of the Northeast newspaper, *Nor'easter*, p. 1. Letters to the PJC may be addressed to Office of the General Assembly, Presbyterian Church (U.S.A.), 100 Witherspoon St., Louisville, KY 40202-1396. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Witchhunts Expand Across Church Indiana -- Disciplinary Committee Formed to Study Charges Again the Rev. Howard B. Warren, Jr. Howard Warren, a leader in the struggle for an inclusive church, will be investigated by a 3-person disciplinary committee created by the Presbytery of Whitewater Valley. Howard has sent us the following information and commentary: On February 10 a special disciplinary committee was formed to investigate charges against Minister X. I am that Minister X and the charges are in relation to my being "a self-avowed, practicing, active, unrepentant homosexual" (utterly meaningless words in any definition of sexual orientation). Due to recent interpretations by the General Assembly Stated Clerk's Office and the recent decisions of the General Assembly Permanent Judicial Commission, elements of the Presbyterian Church have begun an ever expanding witchhunt to rid itself of all ordained persons who are not heterosexual unless they remain silent or lie. I expect no justice from this denomination in which God sought me out and in which I responded to the call to ministry. The question of my sexual orientation was never raised in relation to my ordination in February. 1960. On Sunday, February 14, I took a large stained glass representation of the symbol of the Presbyterian Church to the local congregation I attend. This work of art was a gift from friends of Orchard Park Presbyterian Church given to me as I left that congregation due to being HIV/AIDS-positive. This symbol, which had such meaning to me, is now dead, empty of meaning except the frozen hatred it represents for Presbyterians who are not heterosexual. I react to it now in the same way I would to a burning Klu Klu Klan cross. I asked the church to place this symbol in a window where light from the outside sun and light from the love and justice of this congregation might give this symbol meaning again. Yet, as I continue to believe in the goodness, grace, and justice of God and as I have experienced in this Presbytery -- its churches, members, and staff -- a safe haven of acceptance and work, I will cooperate with the appointed committee in the hope that someday the Presbyterian Church will truly be the inclusive Body of Christ, open to all God's beautiful rainbow of sexual orientation (bi-sexual, heterosexual homosexual). Kansas -- Disciplinary Investigation over Holy Union Blessing Here are excerpts from a "Proposed Motion for Disciplinary Investigation for Rev. Robert D. Lay." The motion was adopted by the Presbytery at its February 13, 1993 meeting: The Committee on Ministry, at its meeting in Salina, Kansas, February 1, 1993, requests the Presbytery of Northern Kansas to appoint a special disciplinary committee for preliminary procedure to consider discipline of the Rev. Robert D. Lay, Pastor, Sunrise Presbyterian Church, Salina, per D-7.0400 [of the Rules of Discipline, *Book of Order*]. The Committee on Ministry feels that Mr. Lay's recent actions in participating in a ministerial capacity in a same-sex union have raised questions about appropriate behavior of a minister, with regard to these unions, and of the denomination's understanding of Christian marriage (see W-4.9001). *The Salina Journal,* in its three articles, January 24, 1993, raised questions about this same-sex union being considered a marriage by participants, including the two men themselves. Mr. Lay is described as participating in the service and receiving the vows of the two men (D-6.0400). The investigative process should determine: 1. What was his specific involvement in the service? 2. Did Mr. Lay violate his role as minister of the word and sacrament by his manner of participation in the service? Was the service/ritual so representative of a Christian marriage as to imply that Mr. Lay was officiating at a marriage? Consideration of this matter shall include, but not be limited to, the *Book of Order* G-1.000ff, G-6.0108b, G.14.0405b, and the 1991 General Assembly Minutes, Advisory Committee on the Constitution, 21.124- 21.128. [See August 1991 *More Light Update*, pages 10-12. -- JDA] 3. The nature and extent of discussion with the session of Sunrise Presbyterian Church, persons in attendance at the union service, and the General Presbyter. If, pending investigation, there is reason to proceed with disciplinary charges, this committee is to bring formal charges in this matter. If, pending investigation, the committee is satisfied that Mr. Lay acted in accordance with the Form of Government of the Presbyterian Church (U.S.A.), he is to be vindicated of all accusations regarding this issue, reference D- 7.0800. The Moderator of Presbytery, the Rev. Robert Frasier, is requested to present names of at least three Persons, and not more than five to the Presbytery for its election at its meeting, February 13, 1993, at Salina, Kansas. Pending election, the committee is instructed to report its findings to the Presbytery of Northern Kansas at its Stated Meeting, April 23-24, 1993, in Manhattan, Kansas. 4. The Committee on Ministry will be in conversation with Mr. Lay and with the session of Sunrise Presbyterian Church to support them both during this time, and to seek the welfare of both the congregation and Mr. Lay. -- Richard C. Malmberg, Moderator, Committee on Ministry, February 1, 1993. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *