Date: Fri, 31 Mar 95 13:16:19 EST From: "James D. Anderson" MORE LIGHT UPDATE October 1994 Volume 15, Number 3 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 Note: * is used to indicate italicized or boldface text. CONTENTS EVENTS Coming Out in Ministry: Howard Warren Celebrates Oct. 16, 1994 The Word is Out: A retreat for lesbians, gay men, bisexuals and our families and friends, Ghost Ranch, Nov. 3-6, 1994. Intimacy with God: Drinking Deeply From Our Own Wells, Kirkridge, Bangor, PA, January 5-8, 1995 Walking by Faith, Living in Hope: A retreat for persons affected by the HIV/AIDS crisis, Kirkridge, Bangor, PA, December 2-4, 1994 (See also Chris Glaser/Mark King event below, Oct. 30, 1994) RESOURCES *The Word Is Out: The Bible Reclaimed for Lesbians and Gay Men*, a new book by our own Chris Glaser. Chris is also available in person! Resource on Homophobia Selling Well Christians & Homosexuality: Dancing Toward the Light Sexuality and the Sacred: Sources for Theological Reflection, ed. by James B. Nelson and Sandra P. Longfellow. And now it's time for a good mystery: Murder Among Friends: A Quaker Mystery, by Charles E. Fager. RESPONSES To Chuck Collins' letter"To My More Light Friends," August 1994 *Update* To Nick Thorndike's article on the Sexuality Forum at McCormick Seminary FEATURES National Coming Out Day Coming Out As Presbyterians, A Sermon by Erwin C. Barron Coming Out at General Assembly: Commentary by Peg Beissert More Light in the Synod of the Northeast, by Jack Hartwein Bills and Overtures -- Resolution Overture to General Assembly Coming Out, by Chris Glaser Chris Glaser and Mark King: commitment ceremony and house blessing, Sunday, October 30. October is National Lesbian and Gay History Month PHOTOS We have lots of photos in the October Update -- sorry we couldn't include them in the electronic version: Laurene Lafontaine, Virginia West Davidson, and Janie Spahr at General Assembly; Laurene, Rob Cummings, and Charlie Mitchell at the Hands Around the God Box witness during Stonewall 25 celebrations in New York City; and a picture of the "witnesses" holding hands around the Interchurch center. The issue is also illustrated with graphics from National Coming Out Day folks. EVENTS Coming Out in Ministry On Sunday, October 16, 1994, the Reverend Howard B. Warren, Jr., will celebrate two special milestones: his 60th birthday (September 7) and the 35th anniversary of his ordination (February 15). Since 1988, Howard has been the Director of Pastoral Care at the Damien Center in Indianapolis. The Center is Indiana's largest and most comprehensive agency serving those with HIV and AIDS. Howard is also HIV+. "This position has been the ministry of my lifetime," said Howard. It was the Damien Center where I first was able to draw upon my own inner strength and find life in my HIV diagnosis. It was at The Damien Center where I could combine my experiences of spiritual healing and hope. The Center gave me the power to tell others that people are not meant to live in darkness and in fear. It is a place that makes the most of life and the least of HIV. "Today, The Damien Center averages one new client each working day. The Center is *the* place where HIV folks come for service and care. It is a place of life and hope, where healing and reconciliation still occur. In these seven years, I have walked with more than 500 Center clients who are now deceased. I have also walked with their loved ones and families. Yet the focus of each step of each journey was on life." To celebrate both milestones, Howard is asking his friends and associates to support the Pastoral Care Program of the Center by raising $60,000 ($1,000 for each year of his life). The first gift of $4,500 has already been received. Howard will host a reception at the Damien Center on *Sunday, October 16 from 3 p.m. to 6 p.m.* to celebrate both his birthday and his ordination. He cordially invites all who know him to stop by and visit. To contribute to the Howard Warren Birthday Fund, contributions can be so marked and made out to: The Damien Center, 1350 N. Pennsylvania St., Indianapolis, IN 46202, 317/632-0123. All are invited to stop by the Center on October 16 and visit with Howard and tour the newly renovated Center. Any questions can be directed to Howard at the Center or to the Center's Director of Development, John Aleshire. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Word is Out A retreat for lesbians, gay men, bisexuals and our families and friends, November 3-6, 1994. Led by Lisa Bove and Chris Glaser. In the awesome beauty of Ghost Ranch, New Mexico! Cost: $100 registration plus $120 room and board. Reserve space now! Contact: Ghost Ranch, HC 77, Box 11, Abiquiu, NM 87510-9601, phone 505/685-4333, FAX 505/685-4519. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [Note: the next two events were included in the electronic September 1994 Update, but not the printed version!] Intimacy with God: Drinking Deeply From Our Own Wells, Kirkridge, Bangor, PA, January 5-8, 1995 In this eighth annual retreat for gay and bi-sexual men, we will build community to assist in developing our spiritual values and gaining a deeper understanding of our unique contribution to modern society. Reaching down into our own experience of pain and joy, we shall claim our good inheritance as God's gay people, and strengthen ourselves to participate in healing and justice- making work in church and society. Presentations, small groups, story-telling, praying, singing and worshipping will create our community together. Come and enter into this mid-winter oasis of God's realm. Led by: John McNeill, Catholic priest, psychotherapist, co-founder of Dignity, and "Dean" of gay events at Kirkridge, beginning in 1977. John is author the the widely acclaimed and ground-breaking books *The Church and the Homosexual*, *Taking a Chance on God*, and *Freedom, Glorious Freedom*, to be published in 1995. George Lakey, a consultant and trainer, has taught at Haverford, Swarthmore, the Martin Luther King, Jr. School for Social Change; he has taught Buddhist monks from Sri Lanka, Mohawks in Canada and members of Act Up in NYC; he recently facilitated the first gay weekend workshops in Russian history. He is co-author of *No Turning Back: Lesbian and Gay Liberation in the 80's* and four other books. 7 p.m. Friday dinner through Sunday lunch. $295 ($150 registration deposit). Contact Kirkridge, Bangor, PA, 18013, 610/588-1793. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Walking by Faith, Living in Hope: A retreat for persons affected by the HIV/AIDS crisis, Kirkridge, Bangor, PA, December 2-4, 1994 How can persons with HIV/AIDS, their care-partners, loved ones, and friends face the challenges of HIV in the light of their faith? Can a crisis also be an opportunity? This retreat, led by two persons involved in AIDS ministry for the last ten years, will offer participants the opportunity to share their joys and sorrows, their loss and their hope with one another in a community of faith and support. Activities will include sharing our stories, reflecting on HIV in light of scripture, experiential activities, and a healing service. But, most of all, it will be an opportunity to be a community of mutual support. Led by: Bernie Healy, rector of The House of Prayer Episcopal Church in Newark, NJ. He is the former director of pastoral care at AIDS Resource Center (New York City) and the founder of Corpus Christi Ministries (Jersey City, NJ), which offers housing for homeless persons with AIDS. John McNeill, Catholic priest, psychotherapist, co-founder of Dignity, and "Dean" of gay events at Kirkridge, beginning in 1977. John is author the the widely acclaimed and ground-breaking books *The Church and the Homosexual*, *Taking a Chance on God*, and *Freedom, Glorious Freedom*, to be published in 1995. 7 p.m. Friday dinner through Sunday lunch. $195 ($100 registration deposit). Persons needing financial assistance are invited to request it. Contact Kirkridge, Bangor, PA, 18013, 610/588-1793. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESOURCES *The Word Is Out: The Bible Reclaimed for Lesbians and Gay Men*, a new book by our own Chris Glaser. San Francisco: HarperSanFrancisco, 1994. $12.00 ISBN 0-06-063134-1. Get it from your local bookstore or through the Presbyterian Publishing House, 800/227-2872 or the Presbyterian Bookstore of Atlanta, 800/828-1805. Chris is also available in person! In his talks, sermons, workshops and retreats, Christ Glaser offers 20 years of experience helping people talk about sexuality and spirituality. While at Yale Divinity School, he served on the Presbyterian Task Force to Study Homosexuality and traveled the country urging the acceptance of lesbian, gay and bisexual people within the church. For ten years he ministered as Director of the Lazarus Project of the West Hollywood Presbyterian Church, reconciling the church and the gay and lesbian community. In that role, and during the two years he served as volunteer chair of the Spiritual Advisory Committee of AIDS Project Los Angeles, he worked with HIV-positive people and their caregivers. Since leaving Lazarus Project, Glaser has authored four books: *Uncommon Calling: A Gay Man's Struggle to Service the Church* (Harper & Row, 1988); *Come Home! -- Reclaiming Spirituality and Community as Gay Men and Lesbians* (Harper & Row, 1990); *Coming Out to God: Prayers for Lesbians, Gay Men, Their Families and Friends* (Westminster/John Knox Press, 1991); and *The Word Is Out: The Bible Reclaimed for Lesbians and Gay Men* (HarperSanFrancisco, 1994). Chris enjoys designing presentations, worship services, workshops and retreats for particular groups and gatherings, taking into account their specific needs and wants. With grace and humor, he teaches participants how to draw on biblical and personal experience to identify and intensify their spiritual awareness, especially of God's unconditional love. Some of the topics Chris addresses at the request of colleges, congregations and groups include: homosexuality and the Bible; spirituality and sexuality; the church and lesbians, gay men, bisexuals and transgenders; ministry within the gay community; reclaiming Christian spirituality; prayer and spirituality; the religious right: faith and politics. For more information, or to schedule an engagement, contact Chris Glaser, 991 Berne St SE, Atlanta, GA 30316, 404/622-4222. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Resource on Homophobia Selling Well By May 1994, over two-thirds of the first print run of a resource on homophobia and the church has been sold since its December 1993 publication, according to the Rev. Edward Craxton, associate director for Christian education. *Reconciling the Broken Silence: The Church in Dialogue on Gay and Lesbian Issues* replaced *Breaking the Silence, Overcoming the Fear: Homophobia Education*, a resource developed following General Assembly actions in the early 1980s. "We've had more sales than we anticipated at this point," said Craxton, "so we're looking at reprinting, because we know more orders are coming in." "This resource is not intended to address homosexuality . . ., but to help us in the church get beyond our homophobia and see gay and lesbian persons as persons -- not to judge them as to whether their life is one of sin, but to listen," said Beth Basham, project editor and associate for youth curriculum. She said the resource was already being edited when the 1993 General Assembly urged presbyteries and congregations to study the church and homosexuality in preparation for the 1996 Assembly. "We wanted something more interactive that would contain the voices of gay and lesbian people. That was absent from the first resources," Basham said, noting that *Breaking the Silence* was considered by some to be too academic. The new resource contains personal stories of gay men and lesbians, study questions and meditations, and it is designed for group use. She said *Reconciling the Broken Silence* is self-contained and may be used by individuals who are not part of a study group. Sylvia Thorson-Smith wrote the resource. She also authored *Pornography: Far from the Song of Songs*, a policy and study resource adopted by the 1992 General Assembly; and she was one of the writers of "Keeping Body and Soul Together," the human sexuality report that was prepared for the 1991 General Assembly. The cost of *Reconciling the Broken Silence* is $3.95 each and the item number for Distribution Management Services is 293-93- 751. To order call 800/524-2612. -- *The News of the Presbyterian Church (U.S.A.)*, May 1994, p. 4. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Christians & Homosexuality: Dancing Toward the Light This exploration of personal, biblical, and ethical issues is a new expanded 5th edition of a collection of articles that have appeared in the pages of *The Other Side* magazine. Topics included in its 64 pages are whether or not sexual orientations can be "changed," what Scripture does and does not say about homosexuality, reading Scripture through gay eyes, gay and lesbian roles in the church, and more. Equally ideal for group discussions or personal reflection. Single copy $5, 10 or more $4 each, 50 or more $4 each, postpaid. Order from The Other Side Book Department, 300 W. Apsley St., Philadelphia, PA 19144- 4285. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Sexuality and the Sacred: Sources for Theological Reflection, ed. by James B. Nelson and Sandra P. Longfellow. Louisville, KY: Westminster/John Knox Press, c1994, 406 p. $24.99 paper. ISBN 0- 664-25529-9. -- What does human sexuality mean? This key issue, as well as the fact that sexuality can be viewed as a critical part of divine revelation, is addressed in this comprehensive resource. This volume is rooted in two convictions: first, sexuality is far more comprehensive and more fundamental to our existence than simply genital sex, and, second, sexuality is intended by God to be neither incidental nor detrimental to our spirituality but a fully integrated and basic dimension of that spirituality. The authors address what our sexual experience reveals about God, the ways we understand the gospel, and the ways we read scripture and tradition and attempt to live faithfully. In addition to James B. Nelson, the contributors include Carter Heyward, Lisa Sowle Cahill, L. William Countryman, Margaret A. Farley, Audre Lorde, Paul Ricoeur, John Giles Milhaven, John H. Timmerman, Toinette M. Eugene, Mary Stewart Van Leeuwen, Beverly Wildung Harrison, Mary D. Pellauer, Mary E. Hunt, Philip Culbertson, J. Michael Clark, Marvin M. Ellison, Karen Lebacqz, Monica Furlong, Jack Dominian, Janie Gustafson, Penelope Wasbourn, Grace Jantzen, Earl E. Shelp, Marie M. Fortune, John Boswell, Rosemary Radford Ruether, and Dan Spencer. -- Back cover. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * And now it's time for a good mystery Murder Among Friends: A Quaker Mystery, by Charles E. Fager. Kimo Press, P.O. Box 1361, Falls Church, VA 22041, 1-800-966-4556, c1993. 201 p. $13.95 plus shipping. ISBN 0-945177-08-9. The action takes place at a big Quaker assembly, sort of like our General Assembly. "The goal was peacemaking between evangelicals and liberals. Now a rightwing televangelist is dead and a gay Quaker activist the prime suspect. Militants from all sides gather, and suddenly, . . . Friends are on the front lines of a deadly new kind of civil war" -- Blurb. My favorite line is: "Something about his tone made me wish I was a Presbyterian" (p. 158), when traditional Quaker peacefulness and non-violence was getting a little hard for the narrator to celebrate. Hmmmm, what does this say about Presbyterians? -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESPONSES To Chuck Collins' letter "To My More Light Friends," August 1994 *Update* Chuck, thanks for taking a risk and opening a subject many of us who are out, non-ordained and ordained, wonder about. In my few years of being open, I have been invited to teach or preach at only 5 More Light Churches, none in my Presbytery and Synod. So often I push this away and say, "Well I guess I just came out too quickly and am too controversial," but I share in the hurt of the open non-ordained person. It is all part of a broader picture of how maybe even our More Light Churches look on us as an issue rather than a people; and you are right, people need an opportunity to preach -- ordained or not. In all of this I think of our friend and mentor, the unordained Chris Glaser and wonder how often he is asked to preach except in relation to conferences or Gay/Lesbian rights events. How sad that the Presbyterian person who has done more nation-wide writing and workshops on Lesbian/Gay spirituality than anyone else is rarely asked to preach, let alone teach, in More Light settings. Also, years ago, Chris decided to be full-time, doing ordained work as a non-ordained person, without a formal salary and all the extras of health insurance and study leave allowances. Isn't it the right time for More Light Churches or PLGC or the Downtown Church in Rochester, NY, to help with some of his expenses and send him out with Janie Spahr as an evangelist: ordained/unordained, female/male, what a statement that would make of our lavender people cherishing the gifts of all our people! We all get caught up in the issues and forget the gifts of all the people. The 1996 General Assembly is the time to settle or not settle our place as first class citizens of the church. A time when many of us will stay or leave does have different ramifications for More Light Churches in terms of "what then?". Your honesty helps us focus first on the gifts of all the people. Thanks again Chuck! -- Howard B. Warren, Jr. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * To Nick Thorndike's article on the Sexuality Forum at McCormick Seminary Chris Glaser writes: I am grateful for Nick's article on the Sexuality Forum at McCormick Seminary in the August 1994 Update. His organizing efforts helped the event serve as a model for engaging church folk in dialogue on issues of sexuality. I offer one small but significant correction to his account of my talk. My notes indicate that I said spiritual abuse could be as devastating as other forms of abuse, not more so. I did say that spiritual abuse is probably more common, while adding a caveat that I did not intend to underrate the incredibly damaging nature of sexual abuse. If I misstated what I intended to say, I apologize. If I was misunderstood, I understand. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURES National Coming Out Day October 11, 1994 is National Coming Out Day. So we celebrate "coming out" in this *Update*. It is especially important for gay and lesbian Presbyterians and our friends to "come out" as presbyteries prepare to vote on whether to damn our most intimate relationships, by prohibiting the participation of Presbyterian ministers in the blessing of our holy unions. Presbyterians are lucky to have two special "coming out" celebrations each year -- the national coming out day in October, and our own Presbyterian coming out day in March, sponsored by the More Light Churches Network. Here's what the National Coming Out Day folks say about Coming Out: * Coming Out is a sure way to gain support and understanding. We live with hate, misunderstanding, fear and prejudice because people don't know who we are. But we know. The truth is, we are everywhere. We are their sons, daughters, brothers, sisters, mothers, fathers, friends and co-workers. We are soldiers, teachers, clergy, athletes, journalists, secretaries, artists, elected officials, bankers, mechanics, architects, truck drivers, scientists, and yes designers. We work in every profession, at every level. We touch the lives of millions of people who don't think they know anyone gay, lesbian or bisexual. * Coming Out helps us achieve political power and voting power. The poor government response to the AIDS epidemic, discrimination in the military, and the perpetuation of anti-gay state ballot measures are but a few tragic examples of how costly invisibility can be. The Religious Right is growing rapidly, using anti-gay rhetoric as its major fund-raising tactic. We must be pro-active in our approach to these threats. Equality will be there for us only when we come out of hiding and build coalitions with others. Our open participation in society is critical to our safety, our empowerment and our well-being. For gay men, lesbians and bisexuals to live in terror of being discovered is unacceptable. * Coming Out can turn ignorance into acceptance. Telling the truth about who we are is our most effective tool to bring about a shift in society's attitudes. Coming out is personally liberating by giving us back the energy we waste editing our lives by hiding the truth about ourselves. * Coming Out means changing the tide of history. You can be a force shattering the wall of silence. Together, we can assume the social and political might that could end discrimination forever, but not until we come out. Future generations of gay and lesbian people count on our courage to come out now. Participate in something very important. End anti-gay prejudice. Commit to the process of coming out. For more information, contact National Coming Out Day, P.O. Box 34640, Washington, DC 20043-4640, 202/628-4160 or 800/866-NCOD, FAX 202/347-5323. NCOD is a non-profit educational project of the Human Rights Campaign Fund Foundation. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Coming Out As Presbyterians A Sermon by Erwin C. Barron Preached in PLGC worship, Presbytery of Twin Cities Area, on Presbyterian "Coming Out" Sunday, March 6, 1994, Minneapolis, Minnesota Old Testament Lessons: Exodus 13:3, 28:31-35; Numbers 1:1, 9:1, 24:17; Isaiah 11:1, 49:7-11; Daniel 3:23-26. New Testament Lessons: Matthew 25:6; Luke 8:29; John 1:46; John 11:43. That little guy always terrified me! I know you've seen him -- that little, dancing figure in Keith Haring's line drawing done for national "coming out" day. He or she (it could be either) is dancing merrily with one hand still hanging on inside as he or she steps out of a closet. It's a great little drawing that speaks worlds about coming out. But the little guy always terrified me! It's not so much the coming out, or the dancing, or any of that, that frightens me, though. It's that open closet door! What is lurking within that closet as this foolish little fellow stands there cheerily holding that door wide open? It scares me! And I think it scares me because I'm so thoroughly Presbyterian. Presbyterians are good at bolting that door and making sure it doesn't open. We insist that what is sealed up behind that closet door, remains hidden away, keeps quiet, stays in the dark, and is securely fastened up away from public view, and especially away from any real presence in the church! The coming out process we celebrate today opens that door -- and leaves it open. Who knows what might creep out of that darkness into public light, into our blessed and holy church? It's not really homosexuality that's behind that door, although Lord knows, it's a big part of that hidden darkness for the church. But that makes the closet door only an issue for a few of us. No, what's so thoroughly sealed up in the closet is S-E- X. That's how my father and mother talked about it. Sexuality was completely private, never talked about in the family, or in the general public, and especially not in church! S-E-X! We had better keep that stuff securely bolted up within the dark confines of our locked bedrooms, and only within legal marriage, and better yet, only under the covers with the lights out, and only when absolutely necessary. That's how I grew up. I have gotten better. I could never have preached such a sermon as this five years ago. But I still have this dark, little room within my soul that is shut off to the world, and that I try desperately to keep God out of! We all have our dark closets of the soul that we don't want some dancing fool opening up. All of us, gay and straight, and everywhere in between, all of us Presbyterians have one of those closets. Some have considerably larger closets, yes. Some have considerably darker closets. But we all have that space that we keep closed to friends, closed even to spouses and partners, and especially closed to the church. *And we try to close that space to God!* So Haring's cheery, little, dancing idiot opening the closet door literally scares the hell out of me. I agreed to preach this sermon several months ago before I had any idea that this was "Coming Out Day" in the Presbyterian Church. So when Lindsay Biddle called to ask me what I was going to do about coming out, I was appalled! Who me? Preach about coming out? Not me! All my old fears came up quickly up into my throat. But I was stuck. I had promised. What kind of wimp pastor was I, if I couldn't preach about coming out? So, I did what any good Presbyterian does after pulling our ostrich heads out of the sand. I read my Bible (of all things!). And to my absolute amazement, I found that "coming out" was a thoroughly Biblical concept. With a little trepidation, I typed the words "c-o-m-e o-u-t" into my computer bible concordance. I was reminded of the times, behind closed doors, I had done the same thing with the words s- e-x, and p-e-n-i-s, and b-r-e-a-s-t. (They are all in there, by the way, in case you're wondering.) But anyway, when I asked my concordance about "coming out," the computer went crazy, spitting out references. There are over a hundred of them! WOW! And they even come from good Hebrew and Greek concepts: *yatza* and *exerchomai*. They mean "to come out," and they are used all over the Bible. Sometimes the words are simple verbs about movement from one place to another. But I was astonished at how often these words were used with genuine significance. Let me take a few minutes to tell you about some of these places I found. In the Old Testament, the most frequent use of *yatza* is to describe the Israelites' experience in leaving the oppression and slavery of Egypt. In fact, the phrase is almost a chorus in several places: "Remember when you **came out** from Egypt." What a very appropriate image for us. May God assist us too as God helped the Israelites to come out of the slavery and oppression of our Egypts. God wants us to come out of slavery and will help any way that God can. In a couple of other very familiar passages, the verb *yatza* is used to describe messianic figures. In Numbers we find that passage immortalized by Mendelssohn: "A star shall **come out** of Jacob, and a scepter shall rise out of Israel." And in Isaiah, the child that shall lead us to the peaceable kingdom is described as "a shoot that shall come out from the stump of Jesse." WOW! A saving star which will give us new life **COMES OUT** of Israel. And a shoot of new life full of promise, dancing in it's new found freedom and growth **COMES OUT** of the lifeless, chopped off stump of the old kingdom. God obviously thinks this coming out is a very good thing! And all of you remember from your Sunday School days, that charming story of Shadrach, Meshach, and Abednego who were thrown in the fiery furnace. But I bet your Sunday school teacher didn't tell you what happened at the end of the story. Yeah, you got it. According to the Bible, after that fiery ordeal at the hands of a cruel and homophobic King Nebuchadnezzar, these three guys **CAME OUT** from the fire. There's a wonderful passage in the second portion of Isaiah that I had never read before my computer concordance spit this out: *Thus says the LORD: In a time of favor I have answered you, on a day of salvation I have helped you; I have kept you and given you as a covenant to the people, to establish the land, to apportion the desolate heritages; saying to the prisoners, **"Come out,"** to those who are in darkness, "Show yourselves." They shall feed along the ways, on all the bare heights shall be their pasture; they shall not hunger or thirst, neither scorching wind nor sun shall strike them down, for he who has pity on them will lead them, and by springs of water will guide them. And I will turn all my mountains into a road, and my highways shall be raised up.* -- Isaiah 49:9-11. If we come out of that darkness in our souls, if we show ourselves to God, then we shall dance by springs of water in the mountains turned into roads. WOW! *Yatza!* Come out! And then there's my favorite Old Testament coming out story. The writer of Exodus tells us that the high priest Aaron comes out of the temple. But listen to what Exodus says he should wear: *You shall make the robe of the ephod all of blue. It shall have an opening for the head in the middle of it, with a woven binding around the opening . . . . On its lower hem you shall make pomegranates of blue, purple, and crimson yarns, all around the lower hem, with bells of gold between them all around -- a golden bell and a pomegranate alternating all around the lower hem of the robe. Aaron shall wear it when he ministers, and its sound shall be heard when he goes into the holy place before the Lord, and when he **comes out**.* -- Exodus 28:31-35. He's wearing a blue dress, with an embroidered neckline, and blue, purple and red pom poms and bells hanging on the hemline. If that's not a queen's frock, I never saw one! We're all called to *yatza*, to come out! I don't know about the frilly, blue dress -- but it's clear God calls us out of our closets of darkness. COME OUT! And in case you think this is just an Old Testament concept, the Christian scriptures are full of the word *exerchomai*. It's most frequent use is related to exorcising demons. Jesus commanded unclean spirits numerous times: "**Come out** of the person to make them clean." And again, that's not such a bad idea for us. Jesus commands us to COME OUT of those dark, hidden, unclean places into the clean, open places of light. Then again are the virgins waiting on the bridegroom. And you know what they do when he arrives. They **come out!** And in John, the skeptic Nathaniel asks the disciples, "Can anything good **come out** of Nazareth?" So even Jesus came out! And finally, in one of the most tragic and poignant moments in the New Testament, Jesus faces the loss of his dear friend Lazarus. He goes up to the dark, cold cave full of the smell of death where his friend is buried, and with all the authority he can muster, through tears, he commands: Lazarus, **COME OUT!** I know this may seem a little frivolous. You might thing the words "COME OUT' as used in the Bible take on a totally different meaning in the way we're using them tonight. But I don't think so. I think God really does want us to open up that dark closet of our souls and come out. God celebrates what is in that closet -- our sexuality. It's a good thing which should be out in the light! All those coming out stories in the Bible are not insignificant. God does not want us to have to hide an important part of who we are! We self-conscious, conservative, stuck up, private Presbyterians are called by God to open up that closet door to the rest of our world. And then we are to dance in celebration like Haring's little figure in the coming out drawing. And we are to leave that closet door wide open to the light of God. Jesus comes to us in all the cold, dark, closet-like tombs of our hidden lives. And he calls us, he commands us, through his tears, with his love: Erwin, come out! Lindsay, come out! Darrell, come out! Ginny, come out! Elaine, come out! Ken, come out! Each and every one of us, come out! We are all to open ourselves to a loving God, to leave the darkness, and with God celebrating at our side, we COME OUT! AMEN! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Coming Out at General Assembly Commentary by Peg Beissert, Director of the Lazarus Project, West Hollywood Presbyterian Church, Los Angeles I was sitting at a committee hearing at G.A. on Church Orders and Vocation, attentively listening to pro and con advocates on an overture that would demand "fidelity in marriage or celibacy singleness" for all ordained officers. It was the Savannah overture, that smoke-screen attack against gays and lesbians, which, its supporters claimed, would uplift directives against sexual harassment by clergy. I began to wonder about my own lack of participation among the speakers. Ordinarily I would be waiting my turn to speak against the overture. Why didn't I feel more pressured to act? And then it suddenly hit me: my gay and lesbian friends are speaking for themselves! I felt elation! I thought to years back -- eight or ten years ago when I first began with the Lazarus Project. Whenever I attended G.A. I was given instructions: say this, explain that. All from people hiding their sexuality, afraid to say who they were. There was a need for supportive heterosexuals to speak for them. Yes, of course, there were always a few gays who were out and ready to testify, but not many. I began to count. There were at least 15 to 20 gay or lesbian persons who had stood before the committee, openly declaring they were gay or lesbian (I knew at least 12 of them personally). They gave their names, then "I am a gay man" or "I am a lesbian" and shared their opinions. There was a university dean (Hi, Jim!), several lawyers, a doctor, all people contributing to society in constructive ways. There were also ministers whose church vocations had been destroyed by homophobia. In the midst of the bigotry that still exists, something wonderful is happening, nevertheless. Gays and lesbians are courageously stepping forward and in the process they are gaining wholeness and health. Even in the dark moments of G.A. -- and there are many -- God is strengthening God's own people who are reclaiming their own God-given personhood. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light in the Synod of the Northeast by Jack Hartwein In a very loving and caring response to the pain and anxiety being felt across the spectrum of opinion within the Synod of the Northeast, the commissioners at the 19th Stated Meeting of the Synod, held 21-23 June at the State University of New York, Fredonia Campus, declared that they ". . . cannot with a faithful conscience call ourselves a 'More Light Synod' . . . ." This stance was reached after many hours of study, discussion, debate, and changes, both within the Bills and Overtures Committee (BOC) and in the plenary session. First, why was this declaration necessary? At the 18th annual Meeting Adjourned Session of the Synod, held 22-23 January, 1993 in Newark, NJ, three Commissioner Resolutions were adopted by the Synod. The first, CR-1-93, stated that "Therefore the Synod of the Northeast declares itself to be a 'More Light Synod,' affirming the inclusiveness set forth in *The Book of Order*, encouraging all persons, regardless of sexual orientation, who seek to know Christ, to participate fully in the life of the church." In the second, CR-2-93, the Synod ". . . states its belief that the Presbyterian Church (U.S.A.) (1) should repent of its already identified sin of homophobia (see *The Church and Homosexuality*, General Assembly 1978), (2) should set aside the 'definitive guidance' of 1978 regarding ordination, and (3) should reaffirm the power and responsibilities of sessions and presbyteries to ordain men and women to the offices of deacon, elder and minister of the Word and Sacrament as stated in *The Book of Order*." The final resolution, CR-3-93, instructed ". . . the Stated Clerk of the Synod to send President William Clinton a letter in support of his efforts to eliminate the ban on gay and lesbian persons from the United States Armed Forces and a similar letter also be sent to the Congresspersons serving the Presbyterians in the Synod of the Northeast." (See the March 1993 *Update* for the full text of these resolutions.) As has been seen before concerning other issues before the Presbyterian Church, there was a negative response from within the Synod by those who did not feel it was proper for the Synod to pass any one, let alone all three, of the resolutions. The response to the Synod's actions came in four forms: (1) letters from individuals, sessions, Presbyteries, and various organizations; (2) a formal complaint filed by the Presbytery of West Jersey against the Synod with the General Assembly's Permanent Judicial Commission (this complaint was eventually dismissed by the G.A. PJC -- See the August 1993 *Update*, p. 16- 17); (3) the withholding of funds by individuals, sessions, and presbyteries from both the Synod's mission funds and per capita accounts; and (4) the filing of overtures asking the Synod to repeal the resolutions. The BOC reviewed the letters received by the Synod. There were 39 against and 2 in support of CR-1-93 and CR-2-93. (It should be noted that in his oral report, the Interim Synod Executive noted that numerous letters were not submitted to the Synod for they were determined to be so foul that he could not understand how the authors could call themselves Christians!) The BOC also reviewed the two Overtures 1-94 and 4-94 and the Commissioner Resolution CR-3-94, that called for the rescinding of either CR-1- 93 and CR-2-93 or all three CR's from 1993. The BOC considered the issue long and hard, many prayers were shared, and each member of the committee voiced their fears and concerns about the issue. What resulted was four principles, to which all agreed, that they used to guide their work: (1) Do not recommend any action that would hurt someone; (2) Try to achieve a solution that avoids creating winners and losers; (3) Do not deny the previous Synod's decisions, which all felt had been achieved after prayerful consideration; and (4) Avoid the usage of pejorative or negative language. I was filled with great joy when I heard the members of the BOC state these as their goals, for I admit that I feared that due to the depth and breadth of feelings that had arisen within the Synod, that a reactionary stance would be assumed at this meeting. On Friday, 24 June 1994, after 12 hours of prayerful discussion in the BOC and almost three hours of discussion during the plenary session, the Synod of the Northeast passed a package consisting of a Resolution and an Overture to the General Assembly, both of which had been written by the BOC in response to the two overtures and the commissioner resolution that it had been asked to consider. It is interesting to note that the debate centered on the Resolution which is presented below. There was never any discussion of the Overture. The Resolution and the Overture passed on a voice vote, with, I believe, only three dissenting votes and no abstentions. As you read the resolution please note something very important: The BOC focused in on the conclusion that in truth the Synod of the Northeast *is not* a "More Light Synod". I agree with this position. Remember, it is often a simple matter for an individual to decide that they are a supporter of the More Light principles. However, it often takes a church years to prayerfully consider the issue, develop an understanding of it, generate the commitment to be a More Light Church, and to implement the More Light principles in the church's life. With all due respect to the commissioners at the Synod's January 1993 meeting, they made the decision in only two days. As was seen by the response during the following 18 months, many within the Synod's bounds were not ready to take this step. I believe that the solution arrived at by the BOC is a fair one. Note that the Resolution removes only the "labels which provoke hostility and polarization", i.e. the label "More Light Synod". The Resolution **does not** rescind any one of the 1993 Commissioner Resolutions. As a final note before presenting the Resolution, I would like to express my appreciation to all of the commissioners, Synod staff, presbytery staff, and visitors at the Synod meeting who spoke with me and who provided support. This year was the first time that I attended a meeting of the General Assembly and a meeting of the Synod. They were without a doubt a baptism by fire. This was especially true at the Synod where I found myself unwittingly the lone 'out' representative of PLGC who was monitoring the debate. I was not prepared to be *the* representative for PLGC to the Synod. It is my hope that everyone I encountered during the meeting was left with a favorable impression of PLGC, as I struggled to do my best to represent the wonderful rainbow of people who are PLGC. Yours in prayer and hope, Jack Hartwein. [Hey, Jack -- you were (are) great! The Holy Spirit was surely with you, even if other PLGC leaders were not. All of PLGC thanks you! -- JDA] Bills and Overtures -- Resolution WHEREAS, we acknowledge the deep pain and division that has occurred as a result of the designation of the Synod of the Northeast as "More Light"; and WHEREAS, when the Synod of the Northeast, meeting January 22-23, 1993, voted to be a "More Light" Synod, it did so affirming an *opinion*[1] with no intention to speak *for* any other governing body, except to speak *to* the presbyteries and the churches within its jurisdiction. WHEREAS, we understand the withholding of per capita and mission funds by the sessions of some of our churches to have been a form of protest to the action taken by Synod which the sessions perceived as an attempt to bind their conscience instead of informing it; and WHEREAS, we have been directed by the 205th General Assembly (1993) to dialogue with persons of different sexual orientations; and WHEREAS, we affirm the churches which have found comfort in the phrase "More Light" and have so designated themselves, still we find that the designation of "More Light" by the Synod of the Northeast does not facilitate dialogue as we seek to be faithful to the gospel of Christ; and WHEREAS, we affirm those congregations in the Synod of the Northeast which have created a safe space for such dialogue: THEREFORE, be it resolved, that the Synod of the Northeast encourages the People of God to profess faith in Jesus Christ, to express views on issues of inclusiveness which divide us, and to refrain from labels which provoke hostility and polarization and take us away from the love and grace of the gospel. AND, be it further resolved, that we remain committed to being a church reformed, always being reformed. While we cannot with a faithful conscience call ourselves a "More Light Synod", we strongly encourage presbyteries to create a safe space for dialogue so that dialogue with persons of different sexual orientations can occur in an atmosphere of openness and trust, without fear and threat of remedial action, disciplinary action, or removal from office. AND BE IT FURTHER RESOLVED, that we affirm the action of the 206th General Assembly (1994): "We ask all Presbyterians, from our rich variety of theological perspectives, to assume responsibility for extending trust, for caring about our church, for generously supporting its mission". *We pray that we may walk together ". . . with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of Peace" (NRSV Ephesians 4:2-3). _______________________ [1. See the decision of the General Assembly PJC in the case of Presbytery of West Jersey vs Synod of the Northeast, May, 1993 [reported in the August 1993 *Update*, p. 16-17]. Overture to General Assembly WHEREAS, we recognize the theological diversity which underlies our struggle to be faithful to God as revealed in Jesus Christ; and WHEREAS, the Presbyterian Church (U.S.A.), claimed by God's grace toward all people in Jesus Christ and commanded to bear that grace to all the world, is directed by *The Book of Order* to "give full expression to the rich diversity within its membership and shall provide means which will assure a greater inclusiveness leading to wholeness in its emerging life" (G-4.0403); and WHEREAS, *The Book of Order* mandates that "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 be denied membership because of race, ethnic origin, worldly condition, or any other reason not related to profession of faith. Each member must seek the grace of openness in extending the fellowship of Christ to all persons. Failure to do so constitutes a rejection of Christ himself and causes a scandal to the gospel" (G-5.0103); and WHEREAS, *The Book of Order* specifies that "an active member of a particular church is a person who has made a profession of faith in Christ, has been baptized, has been received into membership of the Church, has voluntarily submitted to the government of this Church, and participates in the Church's work and worship. An active member is entitled to all the rights and privileges of the Church, including the right to participate in the Sacrament of the Lord's Supper, to present children for baptism, to take part in meetings of the congregation, and to vote and hold office" (G-5.0202); and WHEREAS, *The Book of Order* states that "to those called to exercise special functions in the Church -- deacons, elders, and ministers of the Word and Sacrament -- God gives suitable gifts for their various duties. In addition to possessing the necessary gifts and abilities, natural and acquired, those who undertake particular ministries should be persons of strong faith, dedicated discipleship, and love of Jesus Christ as Savior and Lord. Their manner of life should be a demonstration of the Christian Gospel in the Church and in the world. They must have the approval of God's people and the concurring judgment of a governing body of the Church" (G-6.0106); and WHEREAS, *The Book of Order* gives to the session of a particular church the responsibility and power "to instruct, examine, ordain, install, and welcome into common ministry elders and deacons on their election by the congregation 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); and WHEREAS, we acknowledge that within the household of God, there are brothers and sisters with different sexual orientations who share a common faith in Jesus Christ as Savior and Lord, and a common desire to love and serve Christ with all the energies of their mind, heart, and soul; and WHEREAS, we regard the principles of inclusiveness as set forth in *The Book of Order* to be unclear in addressing the issue of sexual orientation and ordination; THEREFORE, be it resolved that the Synod of the Northeast overtures the 207th General Assembly (1995) to clarify the constitutional bounds of inclusiveness with regards to sexual orientation and its consistency with the authoritative interpretation of the constitution according to G-13.0103R from the 205th General Assembly (1993), (previously known as Definitive Guidance of 1978), regarding ordination. FURTHER ACTION: That the Synod declare that the above resolution and overture to the General Assembly constitute its response to Overture 1-94 from the Presbytery of West Jersey, Overture 4-94 from the Presbytery of Elizabeth, the many communications concerning this issue and Commissioner Resolution 3-94 and that Commissioner Resolution 3-94 be postponed indefinitely. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Coming Out by Chris Glaser Copyright (c) 1994 by Chris R. Glaser. All rights reserved. The significance of World Communion (Oct. 2), National Coming Out Day (Oct. 11), and Presbyterian HIV/AIDS Awareness Day (Oct. 9) all occurring in October should not be lost on any of us. Transcending national boundaries, passing through divisive closets, and joining hands to combat a pandemic all suggest our high calling as spiritual people: community. Communities have often been defined by whom they exclude. This makes them -- and us -- feel safe, in our neatly-defined categories. But the call of the spiritual life is to recognize that all divisions are ultimately an illusion. There is no them, there is simply us. That's why I believe that these three dates in October are *spiritually* correct, not just politically correct. World Communion Sunday helps us understand that the Body of Christ is multi-colored, multi-lingual, multi-cultural, multi- political, and transnational. National Coming Out Day helps us understand that the Body Politic is multi-sexual. And Presbyterian HIV/AIDS Awareness Day helps us understand that the *Whole* Presbyterian Church has AIDS. It is in such unity, and in such community, that we better know the ultimate unity, the ultimate integrity: God. Three days in October beckon us to live *as if* God's integrity truly defined our lives. But such communion requires sacrifice. In ancient Hebrew culture, scapegoats became the sacrifice. But Judaism and Christianity came of age and dispensed with animal sacrifice. For Christians, Christ became the sacrifice, and, for some Christians, Christ suffers *in our stead*, much like ancient scapegoats did. In this view, Christ is viewed as taking punishment for our sins at the hands of an angry God, thereby creating our community of faith. But the larger message of the Christian gospel, I believe, suggests rather that Christ suffers *with us*, not instead of us, and we, as the Body of Christ, join Christ in offering ourselves as living sacrifices. In this understanding, God unites with our sufferings and our sacrifices on the cross, sharing our burden of being finite mortals, thereby creating community as God-with-us. Coming out is a sacrificial act that creates community. As such, it is an act of vulnerability that invites communion. Yet people often respond to our coming out as lesbian, gay, bisexual, transgendered, or advocate as if, instead, we were committing an act of aggression intended to divide rather than unite, intended to destroy rather than build up. We are not alone. That's the way people responded to God's coming out in Jesus of Nazareth. That's the way people respond even now to God's self-revelation in myriad human experiences and expressions that we call the Body of Christ -- no longer simply a first-century Palestinian Jewish male -- but now a Palestinian Arab, a Cuban refugee, an American woman, a Bosnian child, an African family, a lesbian, a gay man, a bisexual, a transsexual, a North Korean. God's coming out enlarges our community and enables global communion. George Lynch once came to visit me during a two-week retreat at Mount Calvary Retreat House in Santa Barbara. One of the brothers joked with him, saying, "What did you bring us?" George announced, "I brought myself!" The priest was amazed. He had served in Africa, and he observed that that's what the locals would say when they arrived for a visit. In coming out as a living sacrifice, we bring ourselves. It is an act of vulnerability rather than of violence. Like Christ on the cross, it may engender disdain or derision, or it may welcome the vulnerability of others, as they share their own struggle with prejudice and sexuality. No matter how personal, coming out is communal and therefore political. "Let my people go," Yahweh said to Pharaoh through Moses, and the Hebrews' oppression ended when they came out. Precisely because of its communal/political nature, coming out is also sacred, or spiritual. "Let my people go so that they might celebrate a festival unto me on this mountain [Sinai or Horeb, depending on the tradition]," Yahweh said. The Seder was born. We celebrate a festival of God's coming out in Jesus, the festival of Holy Communion. We celebrate a festival of our own coming out as a people in National Coming Out Day. We observe a solemn deliverance from us-them thinking in Presbyterian AIDS/HIV Awareness Sunday. All three are occasions to bless our God and one another. Chris Glaser and Mark King will be celebrating a festival of their own on Sunday, October 30: a commitment ceremony and a house blessing of their new home: 991 Berne Street SE, Atlanta, GA 30316; Phone/Fax 404/622-4222. The Rev. Howard Warren will help lead the service. Please keep them in your prayers that day. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * October is National Lesbian and Gay History Month Following endorsement by many national organizations and individuals, October 1994 has been designated the first annual Lesbian and Gay History Month. Organized with the various celebration/commemoration months in mind (e.g., November's Native American Heritage Month, February's Black History Month, March's Women's History Month, etc.), NLGHM will, it is hoped, foster better understanding of the gay and lesbian past on the part of all people. October was chosen as NLGHM because October already contained National Coming Out Day (Oct. 11); October was the month chosen for the first and second Marches on Washington in 1979 and 1987; and because October falls within the academic calendar year, making it possible for colleges, high schools, and churches across the United States to participate in the celebration. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *