Date: Tue, 7 Nov 95 7:55:27 EST From: "James D. Anderson" Subject: More Light Update December 1995 75K MORE LIGHT UPDATE December 1995 Volume 16, Number 5 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: jda@mariner.rutgers.edu (or jda@scils.rutgers.edu) MORE LIGHT UPDATE is the Monthly Newsletter of Presbyterians for Lesbian & Gay Concerns, an organization of Ministers, Elders, Deacons, and Members of the Presbyterian Church (U.S.A.). Send materials marked "For publication" to the editor. PUBLICATION DEADLINES: 6 weeks prior to issue month. Most material appearing in MORE LIGHT UPDATE is placed in the public domain. With the exception of individual articles that carry their own copyright notice, articles may be freely copied or reprinted. We ask only that MORE LIGHT UPDATE be credited and its address be given for those who might wish to contact us. Suggested annual membership contribution to PLGC: $50.00. Annual subscription to MORE LIGHT UPDATE: $10.00. Note: * is used to indicate italicized or boldface text. CONTENTS PLGC OFFICERS AND CONTACTS LATE BREAKING NEWS (too late for print version!) National Lesbigay and Transgendered Seminarians Conference OUT AND ABOUT More Light Churches Conference: "Dance the Dream of Freedom" Thanks! to Alan Burns New Chapter in Arkansas Congratulations! and Prayers for Healing for Jim Beates Mel White Gets 1995 Lazarus Award Kids Join the Stole Project FEATURE STORIES John's Letter to the Church in Corinth The Letter From Corinth Covenant for Inclusiveness Our Church at Work Another Draft Overture The General Assembly Council Tries to Lead, by Merrill Proudfoot, our roving correspondent Heavenly Humor on the Highway to Health: What Happened When Janie Spahr Came to Town? by Jan Burggrabe, St. Louis, Missouri Books to Watch Out For Scripture & Homosexuality: Biblical Authority and the Church Today, by Marion L. Soards. Reviewed by Merrill Proudfoot. Prayers for Bobby: A Mother's Coming to Terms with the Suicide of Her Gay Son, by Leroy Aarons. Reviewed by Robert Brozina. Our Tribe: Queer Folks, God, Jesus and the Bible, by Nancy Wilson. (quotes from Publishers Weekly review) Presbyterian Parents of Gays and Lesbians Getting Ready for General Assembly Are You Planning To Attend the 208th General Assembly? Unity Through Diversity Reminder * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC OFFICERS AND CONTACTS CO-MODERATORS: Laurene Lafontaine, 1260 York St. #106, Denver, CO 80206, 303/388-0628; Robert Patenaude, 3346 Hollydale Dr., Los Angeles, CA 90039, 213/660-6795. COMMUNICATIONS SECRETARY: James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038, 908/249-1016, 908/932-7501 (Rutgers Univ.), FAX 908/932-6916 (Rutgers Univ.), email: jda@scils.rutgers.edu. RECORDING SECRETARY: Jim Earhart, P.O. Box 8362, Atlanta, GA 31106, 404/373-5830 TREASURER: Richard Koteras, P.O. Box 961, Cedar Crest, NM 87008, 505/281-1631, 505/844-8624 (work). PLGC Coordinators & Liaisons ISSUES: Scott Anderson -- see Exec. Board. UNITY THROUGH DIVERSITY: Rev. Deana Reed, 1816 Kilbourne Pl. NW, Washington, DC 20010, 202-462-2184, fax 202-667-1734. JUDICIAL ISSUES: Tony De La Rosa, 5850 Benner St., #302, Los Angeles, 90042, 213-266-2690 wk, -2695 fax, 213-256-2787 hm; Peter Oddleifson, Harris Beach and Wilcox, 130 E. Main St., Rochester, NY 14604, 716/232-4440 wk, -1573 fax. PRESBYNET: Dorothy Fillmore (see exec. board); Bill Capel, 123-R W. Church St., Champaign, IL 61820-3510, 217/355-9825, P-Net: BILL CAPEL, internet: bill_capel.parti @ecunet.org NOMINATING COMMITTEE: Doug Calderwood, Chair, P.O. Box 57, Cedar Crest, NM 87008, 505-281-0073. PRISON MINISTRIES: Doug Elliott -- see Southern California. PLGC POSTINGS -- Positions Referral Service: Michael Purintun, 522 Belgravia Ct. Apt. 2, Louisville, KY 40208, 502/637-4734. LIAISON TO PRESBYTERIAN AIDS NETWORK (PAN): John M. Trompen, 48 Lakeview Dr., Morris Plains, NJ 07950-1950, 201-538-1655. LIAISONS TO PRESBYTERIAN ACT-UP: Louise Thompson (see exec. board); Lisa Bove, 7350 Sunset Blvd., Hollywood, CA 90046, 213/874-6646; Howard Warren, Jr., 2807 Somerset Bay, Indianapolis, IN 46240, 317/632-0123 (Damien Center), 317/253- 2377 (home). LIAISON TO MORE LIGHT CHURCHES NETWORK: Tammy Lindahl (see exec. board). EUROPE: Jack Huizenga, Voice of America, 74 Shoe Lane, London 4C4A 3JB, United Kingdom, (171) 410-0960, preceded by 011-44 if calling from the U.S. ALASKA-NORTHWEST (AK, WA, No. ID): Richard Gibson, 4700 228th St., SW, Mount Lake Terrace, WA 98043, 206/778-7227. COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059. LAKES AND PRAIRIES (IA, MN, ND, NE, SD, WI): Cleve Evans, 3810 S. 13th St., #22, Omaha, NE 68107-2260, 402/733-1360. LINCOLN TRAILS (IL, IN): Mark Palermo, 6171 North Sheridan Road, Apt. 2701, Chicago IL 60660-2858, 312/338-0452. LIVING WATERS (KY, TN, MS, AL): Jimmy Smith, email jimmy722@aol. com; Michael Purintun -- see PLGC Postings. MID-AMERICA (MO, KS): Merrill Proudfoot, 3315 Gillham Road, #2N,Kansas City, MO 64109, 816/531-2136. MID-ATLANTIC (DE, DC, MD, NC, VA): Elizabeth Hill, 8605 Warrenton Dr., Richmond, VA 23229, 804/741-2982, PresbyNet LISA FURR; Georgeann Wilcoxson, 819 Delaware Ave. S.W., Washington, DC 20024-4207, 202/863-2239, P-Net GEORGEANN WILCOXSON; Brent Bissette, 223 Riverwalk Cir., Cary, NC 27511, 919-467-5747. NORTHEAST (NJ, NY, New England): Sally Witherell, 28 9th St., #403, Medford, MA 02155-5140, 617-625-4823 (Clarendon Hill Presbyterian Church); Gary Ireland, 10 Winter St., Montpelier, VT 05602, 802/229-5438; John Hartwein-Sanchez, 23 Sherman St., #2, New London, CT 06320, 203/442-5138; Charlie Mitchell, 56 Perry St., Apt. 3-R, New York, NY 10014, 212/691-7118; Amy Jo Remmerle, P.O. Box 34, Amherst, NY 14226, 716/626-0734; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716/663-9130. PACIFIC (No. CA, OR, NV, So. ID): Richard A. Sprott, 3900 Harrison #301, Oakland, CA 94611, 510/653-2134, email: sprott @cogsci .berkeley.edu; Dick Hasbany, 4025 Dillard Rd., Eugene, OR 97405, 503/345-4720. ROCKY MOUNTAINS (CO, MT, NE Panhandle, UT, WY): Dean Hay, 412 E. 3400 S. #1, Salt Lake City, UT 84115, 801/485-4615; Laurene Lafontaine -- see Executive Board. SOUTH ATLANTIC (FL, GA, SC): Jim Earhart -- see Recording Secy; Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305/666-8586. SOUTHERN CALIFORNIA AND HAWAII: Doug Elliott, 1232 Dell Drive, Monterey Park, CA 91754, 213/262-8019. SOUTHWEST (AZ, NM): Richard Koteras -- see Treasurer; Rosemarie Wallace, 710 W. Los Lagos Vista Ave., Mesa, AZ 85210, 602/892- 5255. SUN (AR, LA, OK, TX): Jay Kleine, 8818 Wightman Dr., Austin, TX 78754, 512/928-4063, 331-7088 work. TRINITY (PA, WV): Rob Cummings, PO Box 394, Jackson Center, PA 16133-0394, 412-475-3285; Eleanor Green, P.O. Box 6296, Lancaster, PA 17603, 717/397-9068; Jim Ebbenga & Kurt Wieser, P.O. Box 1207, Landsdale, PA 19446, 215/699-4750. PLGC Executive Board Scott D. Anderson (1997), 5805 20th Ave., Sacramento, CA 95820- 3107, 916/456-7225, 442-5447 (work) Lindsay Biddle (1997), 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612/724-5429, email: lindsay@geom.umn.edu Lisa Larges (1997), 426 Fair Oaks, San Francisco, CA 94110, 415/648-0547 Tammy Lindahl (1997) 6146 Locust St., Kansas City, MO 64110, 816/822-8577 Tony De La Rosa (1997), 5850 Benner St. #302, Los Angeles, CA 90042, 213-256-2787;Jim Earhart (1996) -- see Recording Secretary Dorothy Fillmore (1996), 7113 Dexter Rd., Richmond, VA 23226- 3729, 804/285-9040 hm, 804/828-2333 wk, PNet: DFILLMORE, internet: dfillmore.parti@ecunet.org (or) dfillmor@cabell. vcu.edu (NO TeU on dfillmor!) Michael Purintun (1996) -- see PLGC Postings Mike Smith (1996), 1211 West St., Grinnell, IA 50112, 515-236- 7955 Louise I. Thompson (1996), 12705 SE River Rd. Apt. 109-S, Portland, OR 97222, 503/652-6508. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * LATE BREAKING NEWS (too late for print version!) Announcing!!! The Sixth Annual National Lesbigay and Transgendered Seminarians Conference February 2-4, 1996 "Thy Queerdom Come: Theology and Our Prophetic Voices" Hosted by: The Pacific School of Religion, at the Graduate Theological Union, Berkeley, CA Keynote Speaker: Dr. Carter Heywood For more information, contact: The Conference Committee, PSR, Box 380, 1798 Scenic Ave., Berkeley, CA 94709, 510-848-1370, kegale@aol.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUT AND ABOUT More Light Churches Conference "Dance the Dream of Freedom" "Dance the Dream of Freedom" is the theme of the 1996 More Light Conference. It will be exemplified by the conference keynoters: The Rev. Irene Monroe is a doctoral student at Harvard Divinity School where she focuses attention on Womanist and Feminist theology and African-American women's place in the church. The Rev. Dan Smith has been at the center of pastoral ministry devoted to social justice and human liberation in the PCUSA, serving in the West Hollywood Presbyterian Church since 1984. Also tentatively scheduled for work with inquiring, inclusive churches is Carl Dudley, whose work on smaller congregations and on moving congregations toward ministries of social justice is renowned. The conference will be held in Rochester, New York the first weekend of May, 1996. Full registration information will be in the January *Update*. Hold that weekend and plan to be there. -- Dick Hasbany, More Light Churches Network Coordinator for Conferences. Thanks! Special thanks to Alan Burns, an incarcerated PLGCer in Texas, for typing materials for the *More Light Update.* His assistance has been, and continues to be, of great value to your editor. So thanks, Alan! New Chapter in Arkansas Please welcome PLGC/Central Arkansas to our list of chapters. Gregg Adams is moderator, Syd Adams is recording secretary, Ruth Shepherd is corresponding secretary, and Jim Stewart is treasurer. For information, contact Gregg and Syd at 314 Steven Dr., Little Rock, AR 72205, 501-224-4724. Congratulations! and Prayers for Healing To Michael P. Morrow and James J. Beates, who celebrated their Covenantal Union on August 18, 1995 at the Metropolitan Community Church of Detroit (Drayton Avenue Presbyterian Church Chapel), with the Rev. Dr. Jane Adams Spahr officiating, along with Christopher J. Monro, Robert A. McCarty, Robert Newsham (in spirit), The Rev. Howard Warren, Susan Beates Hansen, Craig Economy, Richard Green, Edward Hansen, and Brian Clough, soloist. More recently, Jim, who serves as PLGC's coordinator for the Synod of the Covenant, has been in hospital with a serious illness, so prayers for swift recovery and renewed health are in order. Mel White Gets 1995 Lazarus Award The Rev. Mel White, clergy activist associated the the MCC Cathedral of Hope in Dallas, TX, received the 1995 achievement award from The Lazarus Project, an outreach ministry with the lesbian and gay community at West Hollywood Presbyterian Church in Los Angeles. Now you, too, can hear and see Mel White's 1995 Lazarus Award Speech. Get this Special Edited Video Cassette. "Inspiring * Challenging * Dynamic." Order now, limited offer, just $12.00 plus $3 for shipping & handling, from Lazarus Project, 7350 Sunset Blvd., Hollywood, CA 90046, 213-874-6646. Kids Join the Stole Project PLGC Board Member Lisa Larges writes: We are creating a stole that represents the daughters and sons of Lesbian, Gay, and Bisexual Presbyterians. We invite GLB Presbyterian parents to submit a panel for this stole. Here are the details: On a 5-by-8-inch panel of fabric, please place a handprint of your child/children. The print might be an outline, or a print or whatever creative image you choose. Please include on the panel your child's name and your name(s). If you would like to remain anonymous, you might write something simple such as: "I am the seven year old son of Lesbian parents; both my moms serve the church." The panels will be sewn on a solid neutral color backing. Please send your panel by March 1. The stole will be displayed with the other stoles in the stole project both at the More Light Conference and at the General Assembly. Send your panel to: Ann Towler, 108 Ross Avenue, No. 8, San Anselmo CA 94960. For information on the national stole project, see the story, "A Shower of Stoles from a Cloud of Witnesses" in the September 1995 *More Light Update*, page. 11. All other stoles should be sent directly to Martha Juillerat & Tammy Lindahl, 6146 Locust St., Kansas City, MO 64110. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURE STORIES John's Letter to the Church in Corinth August 4, 1995 Dear Pastor, Elders, and Members of the First Presbyterian Church, Corinth, NY: I am in receipt of your July '95 letter and I read it in the Sunday *Saratogian*. I thought it might be helpful if I attempted to address your concerns from a personal faith pilgrimage perspective. I do not claim to have all of the answers, but I do sense that the make-up of a human being is so complex that it behooves us to be humble in our knowledge. I do not pretend to be a scholar of any particular merit or depth, but I try in my ministry to make the faith real and understandable to folks and so use the community of the church to build a world that I hope is a little more livable. I realize that our actions to become a More Light family go against the official stand of our denomination, but it seems to me that in a world rife with prejudice and barriers, the new community of God ought to be able to do better re: the ordination of homosexuals than our military's policy of **"Don't ask, don't tell."** I have known too many excellent and creative homosexual pastors and laity to be able to dismiss so easily their contribution to the faith journeys of those within the family of the church. It is my belief that our church authority is wrong on this issue and that in a hundred or so years the National Church will treat gay and lesbian ordination in the same way that we now treat the ordination and leadership of women and African Americans. As you know even these latter groups have been and sometimes still are the subject of debate and Biblical controversy, but much of the earlier passion and prejudice has quelled with time, understanding, and an appreciation for the contributions women and African-Americans have made. Before that kind of change and openness comes to the gay and lesbian community, an up-to-date conscience, informed by scripture, is ultimately THE authority to which I as a Christian yield. I regret the length of my response, but the human issues involved demanded of me more than a "30 second sound bite." I have tried to make this missive as easy to understand as possible. Given the emotional nature of this subject, I have tried to choose my words with utmost care. In that way I hope to honor your concerns and mine. Your letter declares that our stand is "... against the Gospel ..." You're free to say that, but making such an unequivocal judgment from your faith perspective does not necessarily make the statement any more correct, than folks before Columbus declaring "The world is flat." Your missive also makes it quite clear that you know with certainty the mind-set of the Almighty at the time of creation. I do not accept that the two (different) Genesis creation stories where people were created male and female and where we are also directed to be vegetarians and be fruitful and multiply, are THE last word for human understanding of God's creative intentions. As a "child of the fall" I like red meat, and of all the commandments, "Be fruitful and multiply ..." is one the world's people have kept with dangerous abandon! I also do not hold that it was the Genesis writers' intentions to set all the parameters of all created life. For me Genesis 1 and 2 sets the stage of salvation history: God's good creation being challenged by our free will to create greedy relationships, unloving barriers, and less than well thought-out prejudices. It is my belief that God made the world good, that healthy community where each individual can develop and share their gifts is a goal of the Divine plan. I can not say with a clear conscience that God intended from the very beginning to exclude a group of loving and decent people whose only deviation (which hurts no one) is their sexual orientation. Note: I know that anal sex and the spread of AIDS hurts many -- my own nephew died of AIDS prior to the time when "safe sex" was being urged upon the gay community. While I take a very dim view of gays having unprotected sex, I am not willing to allow "the AIDS problem" to taint my general attitude toward homosexuals or their ordination. For me one of the most humbling "truths of the Gospel" is that when I find a text that speaks against another's actions, that same Bible has a way of making another text (or if I am unlucky, text**S**) point their fingers straight at me. Suddenly I do not come out as well in my own eyes, let alone God's, as I thought I did. It is true, as your letter would imply, that the act of Christian forgiveness demands that a critical judgment be made. However, we also read that "... the judgment we give ... will be the measure we get;" so from my vantage point (and you'd agree no doubt) it behooves all of us in prayerful humility to strive mightily to "take the timber out of our own eye first ...." Or as Paul reminds us, "All have sinned and fallen short ...." Given this general discussion between heterosexuals and homosexuals, I am wont to remember the story Jesus tells us in Mt. 5:28ff. "... Anyone who looks at a woman lustfully has committed adultery in his heart ... therefore ..." It's interesting that women's lustful proclivities are apparently unknown to the author, excluded or at least not directly included. It seems to my reading of this passage that only gay men fulfill this scripture; while the rest of us men, even if we are honest about our imaginations, are not likely to make an ophthalmological appointment!! **In a not all-together unique quirk of Biblical irony/humor: the decision not to ordain gays who actually obey this 'commandment,' is made by those others in the church (most of us men) who should be blind!!** I think that this passage also offers heterosexuals with lustful imaginations a real and equal trade off with gays and lesbians. In Mt. 5:28ff heterosexuals aren't merely asked to verbally repent of free flowing imagination, but we are asked to do something to actually **stop** the behavior, i.e., accept voluntary blindness. "Repentance" for most Christians involves a verbal prayer of confession on Sunday followed by a repeat of the same sinful behavior Monday -- or Sunday afternoon! To my mind the church is asking homosexuals to **actually do** something to **stop** a love behavior, and thereby do violence to a critical part of their essence. If we wish to be that harsh on gays and lesbians then the literal demands of this scripture "levels the repentance field" and, unlike the Pharisees of old, places the "same kind" of painful burden on us heterosexual males as we would demand of our homosexual brothers and sisters. It is, of course, all too human to have at least two standards of judgment: one for my friends and me, and one for *those* other people. I admit that I can be as self-righteous and judgmental of *those others* as the next person, but it is not a trait I admire or think appropriate to God's new community. I appreciate your awareness that research into the gene and bio- chemical complexity of our human nature is applicable and should be factored into our understanding of God's truths as contained in scripture. From my vantage point we have to be very careful in our gene or bio-chemical analysis of equating *behavioral disease* with *disease* with *states of being*. Your letter seems to lump violence, alcoholism, and homosexuality into one gene genre. You are correct that research is beginning to show that (1) negative social activity like violence and a pre-disposition to alcoholism might be related to gene defects or bio-chemical imbalances. We also know that (2) certain diseases are related to our biological make-up: alzheimers, cystic-fibrosis, sickle-cell anemia, etc. And we know that (3) natural hair color, eye color, and male or femaleness are biologically determined. You and I would apparently disagree as to whether homosexuality should fall into category 1 or 3. While we both believe that the healing power of faith can cure some behaviors it does not correct the underlying genetic problem. Unlike violence and alcoholism, which we agree are destructive to self and society, I do not believe that homosexuals are destructive when acting responsibly according to their heredity. Since the majority of homosexuals I know, like my heterosexual friends, are decent, creative, caring people who have served the church well, I am prone to put their gayness or lesbianism in the last category (3). This obviously affects my attitude toward their ordination and their "need" to be made whole. You did not list any scriptures in your letter, but I am assuming that your interpretation of certain Biblical texts has influenced your position. Let me shift my concluding thoughts to a couple of scriptures. It is my understanding that though selfishness and greed are condemned mightily in the body of Old Testament Holy Writ and well known to every faithful Jew, Jesus still thought this "materialism" topic of such import that He had more to say about money than anything else. While there is a scripture in the Levitical Holiness Code that speaks against "men lying with men" (heterosexuals can also do that), Jesus apparently felt no compulsion to say anything about this hot button topic that is so burning up the church. **And when Jesus did speak about Sodom: twice in Mt. and twice in Luke He never-ever refers to homosexuality.** Since Jesus is my Biblical role model this gives me pause. This letter is already too long but I have found in 27 years of ministry that the Bible's guidance is often more debatable than definitive. For the sake of that discussion let me refer you to I Cor. 6:9 and two critical Greek words. In the Jerusalem Bible one of the critical Greek words is translated *Sodomites*. In fairness to the context of the text, I do not believe I should take *Sodomites* to refer to a lack of hospitality (cf. Mt. 10:11ff) or gluttony (cf. Ezekiel 16:48b); but I think we should (also) resist our cultural bias to simply equate the popular understanding of Sodomy with homosexuality rather than unnatural anal sex as could be accomplished by a heterosexual. The Jerusalem Bible translates the other critical Greek word as *Catamites* -- interestingly defined by Webster's Seventh College Edition as young boys kept for prostitution; not those who are guilty of abusing children. Whether the noun *Catamite* is poorly chosen in this context I can not say, but we know from our own prison system that heterosexual anal sex is a major problem. Some immoral gays also engage in this behavior against children, but we know historically that *Catamites* were abused by gays and straights alike. In the Good News Bible (translated by Bob Bratcher, a friend of mine who is an American Baptist, but was also a member of my former Presbyterian congregation in Setauket, NY), the **same** two Greek words are translated as *homosexual perverts*. In my logic, if homosexuality is ipso facto a perversion then Bob's translation is a needless redundancy -- like saying "demeaning rape." If on the other hand homosexuality is seen as normal for some, then the Good News translation fits perfectly (?) because Paul is listing a series of immoral behaviors: some done by heterosexuals, some by homosexuals, and some accomplishable by both. It should also be clear that each sin listed is of equal weight -- none worse than the others. The Anchor Bible is much more definitive when it speaks about male homosexuals (but interestingly this translation leaves "unscathed" female homosexuals who at most -- and debatably -- are mentioned only once in the New Testament.) The Anchor Bible translates the other critical Greek word as *effeminate men*. I don't know how things are in Corinth, but I would not want to start a church-wide witch hunt to root out effeminate men -- whoever and whatever defines "effeminate." To add confusion John Boswell, a learned man with an ax to grind, in his wonderful detailed book *Christianity, Social Tolerance and Homosexuality* would take educated exception to all three of the above translations. It would seem to me that any attempt to grasp **"the"** meaning of scripture must include not only the *sitz im leben* of ancient times but *also* the cultural biases that might influence modern translations. And even if you and I remember our Greek, our interpretation of scripture can be countered or balanced by another Greek expert. When it is possible to pick and choose a translation of scripture: Jerusalem, Good News, or Anchor which fits a narrow or broad view of a particular topic, I am prone to think that somewhere a mental yellow flag ought to go up. We ought to slow down and consider that (maybe) **selecting one scriptural translation and interpretation and then declaring THAT ONE absolute and definitive might fulfill a personal or cultural bias while doing a terrible disservice to love in the complexity of God's creation.** When I moderated your session many years ago I had the pleasure of working with Chris Von Seggern. I know that she, along with other women, makes a wonderful and much needed contribution to your church family. Chris also signed your letter as Clerk of Session. While I believe it can be shown that there are different interpretations and translations as I noted for I Cor. 6:9, it appears to my best reading that there is absolutely NO conflict of interpretations in I Timothy 2:9-15 re: women as teachers and leaders or in I Timothy 3:1-7 re: elders being male only, not divorced, yada yada yada. If you only find time to respond to one point in this overly lengthy epistle, I would be interested in knowing how you can use a few debatable scriptures to inform your rather unyielding stand on homosexuals while (apparently) totally ignoring a very clear and unequivocal scriptural directive as to the place of women in church leadership and education? You might agree with me and take the position that portions of I Timothy are out of date and inappropriate. Most churches I know, including Presbytery, Synod, and the G.A. would be in sorry shape if they took all of Timothy too seriously and denied women access to these critical roles. If we adapt I Timothy to fit our positive experience of women in the church, why not factor in the wonderful contributions and decency of gays and lesbians we know and then do the same with New Testament scriptures that could narrowly be interpreted as anti- homosexual? Well -- sorry to take up so much space and time, but I thought your concerns worthy of as thoughtful a response as I could muster at the moment. I would be happy at any time to come personally and share with you folks if you thought that helpful to build bridges of honest Christian understanding. Have a great summer. Warm regards, Jay (John A. Ekman, Pastor, Presbyterian-New England Congregational Church of Saratoga Springs, NY). cc: Presbytery, Saratoga Church family * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Letter From Corinth Here is the letter from the Church in Corinth, NY, published in *The Saratogian* newspaper Sunday, July 9, 1995 for the entire community to read. It was this letter that inspired John Ekman's Letter to the Church in Corinth. Homosexual behavior is rebellion against God July 3 -- We were dismayed to learn of our sister Saratoga Presbyterian-New England Congregational Church's decision to ordain active homosexual persons to ministry as elders and deacons. It is a clear violation of our denomination's position against gay ordination; it is a grave disservice to homosexuals; and it is a basic betrayal of the Gospel. Far from being God's intention for creation, homosexuality is rather just one more example of the general brokenness of humanity stemming from human rebellion against God from the very beginning. This brokenness or sin is the root of our self- centeredness, pride, greed and resultant loneliness, pain and suffering. The breaking of humanity seems even to have affected our genetic makeup, as evidenced by genetic aberrations that may lead to various diseases, alcoholism, violence and perhaps even homosexuality. Christians believe that, by his death and resurrection, Jesus Christ brought about a healing of our break with God, paving the way also for a healing of the brokenness of the individual. Healing in this life results in the transformation of a person's character and, sometimes, even physical restoration. At the very least, God provides new strength to live according to his will. The key to be experiencing this healing is repentance; a recognition of one's brokenness and a turning from one's former lifestyle and dependence on one's self; a turning to the forgiveness, grace and full life offered by Jesus Christ. By endorsing the homosexual lifestyle without repentance, the Saratoga church is actually undercutting the power of Christ to restore and heal. Far from leading people closer to God and to true wholeness, they are choosing to accept a broken condition as normal, thus leading their people away from God and into further bondage. Homosexual persons are definitely welcome to worship in our church, and, most probably, in any Presbyterian Church (U.S.A.). However, like all the rest of us broken persons, they are called to repent and receive the Gospel and allow Christ to lead them in a new way. Ordination of someone who refuses to repent of any broken behavior and refuses to seek to cease such behavior is impossible. We call on our sister church to turn back from this divisive and destructive new policy and to continue its long history of being a loving and reconciling body. -- Rev. John Aldridge and elders, Corinth First Presbyterian Church * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Covenant for Inclusiveness Here is the Covenant for Inclusiveness, adopted by the Governing Board (Session) of the Presbyterian-New England Congregational Church of Saratoga Springs, NY, June 5, 1995. We were please to see that it made the front page of *Community*, the monthly newsjournal of the Capital District Gay and Lesbian Community Council, Albany, NY, July 1995. We believe that God's love for humanity is all inclusive and by our common baptism we are brought into union with Christ without distinction. Christ's commandment to love one another is the foundation for our Christian faith. We believe that our value as human beings is given to us by God, and that God calls us to relate to each other as whole persons, with love, accountability, responsibility, trust, and mutual nurture. Discrimination against any group of people should not exist within the family of God. In accordance with this faith, membership in this church is open to all who profess Jesus Christ as Lord and Savior. Election and ordination to church office is open to all members according to their individual qualifications. Those we call as ministers shall be evaluated in the same spirit. Since homosexuality has become the focus of policies of exclusion in many churches, we are obliged to declare specifically that we will not prejudge individuals by that category. In this regard, we embrace the policy of non-discrimination recommended to congregations by the 15th General Synod of the United Church of Christ (1985) and we strongly urge the General Assembly of the Presbyterian Church USA to adopt a similar policy. We faithfully join in the fellowship of UCC "Open and Affirming" congregations and Presbyterian "More Light" churches. Having long regarded our congregation as "open" to all, we shall henceforth seek to become more truly welcoming and affirming through programs that promote understanding of our human diversity and appreciation of our similarity. May the message of God's inclusive love thus be heard and felt within and outside this church. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Our Church at Work Another Draft Overture In the September *More Light Update*, we published a draft overture suggested by folks seeking to open the way toward full participation of lesbian and gay folk in the life and work of the Presbyterian Church, and an end to the current apartheid policies that exclude lesbian and gay people from equal access to the rights and responsibilities of membership. Here is another suggested overture, submitted by Gordon Shull of Wooster, Ohio. This is clearly a compromise overture, that nevertheless takes steps toward equity. Gordon writes that his overture "acknowledges the uncertainly and sincere disagreement that exists in our church and among scientific and well as Biblical scholars concerning the origins, nature and authenticity of homosexual orientation. The thrust of my overture, then, is that since all the evidence is not in, and good people disagree, and there are many experiences of homosexual orientation, re-orientation, and re-re-orientation, and there are many fine Christians who identify themselves as homosexual, we should rescind prohibitions and recommend case-by-case evaluations." If you have suggestions as to how this overture might be improved, contact Gordon Shull at 824 Northwestern, Wooster, OH 44691, 216-264-2103. We hope that everyone will help their congregations and their presbyteries work on constructive overtures to help move our church toward more inclusiveness. This is one way we can help do the work of the church! -- JDA Sample Overture to the 208th General Assembly (1996) *Whereas*, respected Biblical scholars disagree over the meaning of texts which mention homosexual acts; and *Whereas*, it is the testimony of many dedicated Christians that their homosexual orientation cannot be changed; and the testimony of other dedicated Christians that their homosexual orientation has been changed; and the testimony of yet others that they thought it had been changed, only to decide at last that it had not; and *Whereas*, there are dedicated Christians in all three of these groups who believe that they are called to be ordained elders, deacons or Ministers of Word and Sacrament; and *Whereas*, many dedicated Christians, who have served church and community richly, testify that the blessing of God hallows their loving, faithful, permanent companionship with another person of the same gender, whereas many other dedicated Christians, who have served richly, believe that such a relationship is contrary to the will of God; and *Whereas*, the causes of sexual orientation and re-orientation are shrouded in mystery, and seem to differ widely among various individuals; and *Whereas*, competent scientists disagree over the significance of research into genetic roots of sexual orientation; and *Whereas*, there is a constructive trend in our church toward local responsibility, as evidenced by the policy that "The administration of mission should be performed by the governing body nearest the congregation that can most effectively and efficiently administer it" (*Form of Government* G-9.0402); therefore be it **Resolved**, that the 208th General Assembly (1996): *Respects* the diversity of beliefs held by dedicated Presbyterians about homosexuality; *Decides* that until there is wider scientific and scriptural consensus on matters pertaining to homosexuality, we should avoid legislation or constitutional amendments binding churches and presbyteries; *Decides* that local churches shall have the authority to decide how sexual orientation and behavior affect their decision concerning ordination to the offices of deacon and elder; and presbyteries, ordination and call to the Ministry of Word and Sacrament; *Rescinds* its 1978 action on the ordination of affirming, practicing homosexual people, and all subsequent interpretations of it, whether by General Assembly, Judicial Commission or Stated Clerk. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The General Assembly Council Tries to Lead by Merrill Proudfoot, our roving correspondent There was a loud tearing sound in the walls of the hotel banquet room, the ceiling began to dip rhythmically with the thud of the dancing feet above us, and the large chandelier dipped and swayed frantically. Leading the exit were a couple of us from Kansas City who remembered the Hyatt disaster when dancing hooves caused a building collapse that killed 114 people. The others were not far behind. This was by all odds the most exciting thing that happened at the meeting of General Assembly's Council in Louisville at the end of September. Not that I had expected to be entertained. (Next time I will take a lap-top with a solitaire game, like the one the guy next to me in the press section had. Not the Lay Committee rep!) I went most importantly to show our flag, to let the powers that be know that the Lay Committee is not their only constituency. That we accomplished. The first hour for the 100- soul gathering is given over to self-introductions, with each person sharing joys and concerns. Press included. Very democratic. So when my turn finally came I told them I was Merrill Proudfoot, press representative for *More Light Update*, organ of Presbyterians for Lesbian & Gay Concerns. My joy: "I have been privileged to participate in the dialogues on homosexuality in several presbyteries and congregations, and can report that these have been great experiences for those who have participated. I hope the process will be a blessing to the whole Assembly." Wearing my big name tag that Jim Anderson had prepared for me, I sat there in the front row of the Press section where everyone had to pass by me going and coming from the coffee and bathroom. Our presence was felt. Introducing myself to a Council member from South Carolina at the Airport upon leaving Louisville, I was greeted with, "Oh yes, I know who you are." Beyond showing the flag, I wanted to find out, "Where is the leadership potential in the Presbyterian Church? Where can creative moves begin? Here in the GAC?" I found in the Council a group of good people who feel honored to be asked to sit for three days in a row several times a year listening to dull reports, because they are persuaded it has something to do with Christ's work. They tend to believe they can do nothing beyond what the General Assembly assigns them, and they trust the Staff to tell them what that is. (The truth is that, while the Council must work within the framework of General Assembly policies, according to *Book of Order* G.13.0200, its power to initiate proposals is otherwise unlimited. Its first responsibility is "to cultivate and promote the spiritual welfare of the whole Church" -- G.13.0201 -- which is more power than anyone could want.) I found the Council to be a group without decisive leadership. James Brown, the Executive Director of the Council, was there, but a muted presence. Marj Carpenter, our current Moderator, because of her candor, exercised more influence than her ideas merited. There were no "stars" so far as I could tell, but I am not sure the Presbyterian Church any longer has stars. Nor were ideological differences very evident -- probably because there were few controversial issues, a circumstance not accidental. Now for what the Council did. Well, the big item -- and this was Jim Brown's most identifiable contribution -- was to call upon all Presbyterians to engage in a study of I Corinthians "to help shape the faith and life of the Presbyterian Church (U.S.A.)." Reverting to my persona as Bible teacher, I thought "Right on!" I find I Corinthians the most interesting book in the New Testament, and it's one that reflects, as Brown pointed out, a situation not unlike the one in the Presbyterian Church today. But the proposal barely passed. One group -- conservatives? -- squawked that they didn't want to be told what Scripture to study, while (I was to discover later) some women were incensed at having to be clobbered by those gynephobic passages again. And one Council member who had self-identified to me as "a member of the community" confided afterward, "I don't memorize the content of those books: Is that the awful one?" The awful one is Romans, I assured; First Corinthians only says we won't go to heaven. Assuming that Presbyterians heed the Council's proposal, the good or bad of it will depend on how the Bible study is led. A division of the Council was asked to develop resources, but who knows what they will come up with and when? The Council was asked by the '95 Assembly to monitor the activities of PHEWA to make sure it is operating within guidelines. Debate arose over whether it would be a conflict of interest for the monitoring sub-group to contain members of PHEWA. The matter was deferred to the February meeting. We have heard many persons, notably moderators and moderator candidates, warn that the Presbyterian Church is in danger of breaking apart, perhaps as early as the 1996 General Assembly. You wouldn't know it from sitting through this meeting of the Assembly's Council. There was no sense of urgency. Although Director Brown's Bible-study proposal may have been an indirect recognition of it, the only explicit reference to the homosexual issue came in a successful move by Moderator Marj Carpenter to prevent substitution of the phrase "gender justice concerns" for "women's concerns" in a description of the work of the Advocacy Committee on Women. "We may as well say it plainly," Marj said in her inimitable style, *gender* is just a masquerade for *homosexual*, and we can't deal with those issues until after the 1996 General Assembly." In an interview, Ms. Carpenter had no compunctions about declaring that as she understands the Bible, the Church can never condone a sexual relationship between two persons of the same gender, even if it is loving, committed, and lifelong. For his part, Stated Clerk James Andrews, again in an interview, was strident in his insistence that no tampering with polity will bring a resolution of this issue -- that is, a resolution our side would find acceptable. "The only way the role of homosexuals in the Church will ever be changed is by the General Assembly making a clear statement that the choice of two persons of the same sex to live together in a committed relationship is morally acceptable -- and that won't happen for at least twenty years." And it would have to come incrementally. Asked what he meant by this, he suggested that for one thing our group must get rid of talk about bisexuality. People are quite wrong when they say, "God alone is Lord of the conscience," and suppose that means that each member of the church exercises individual judgment. In the Reformed tradition, it is through the community that God exercises sovereignty over the conscience. I thought the Stated Clerk was digressing, but realized afterward that he was advising me that God expects those of us who are gay and lesbian to submit obediently to the judgment of the church until God in His wisdom sees fit to change it. Leaving it to the presbyteries and sessions to determine who fulfills the moral criteria for ordination won't work, in the opinion of the Stated Clerk, because of the possibility of cross- filing. (For example, a member of Redwoods bringing a complaint against a member of Heartland.) He expressed the fear that the 1996 Assembly would get so confused by the welter of proposals on the issue that it would end up doing nothing. (I don't know why he would view that negatively.) Where is the locus or loci for creative change in the Church? "It is where it always has been -- in the presbyteries, through the overture process." If I may append my judgment, it is true that in other controversies the Church has gone through in this century, new decisions have most often come about in response to presbytery overtures. But creative change can begin anywhere there are creative people. And that could include General Assembly's Council. There are two sorts of power: that which comes from the office and that which comes from the person, what we call charismatic power. But we need for those who occupy the higher offices to solicit and not to discourage this creative energy from those under them. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Heavenly Humor on the Highway to Health What Happened When Janie Spahr Came to Town? by Jan Burggrabe, St. Louis, Missouri [bio box: Jan Burggrabe, R.N., M.A., is Director of the HEAL Institute, consultant to the Office of Health Ministries (PCUSA), founding member of Presbyterian Mental Illness Network and Presbyterian Health Network (both part of PHEWA -- the Presbyterian Health, Education, and Welfare Association), and elder, Southminster Presbyterian Church, Crestwood, Missouri.] At times, it seems that the institutional church is overwhelmed by *Terminal Seriousness*. Yet when laughter is in short supply, and we forget how to "lighten up," cosmic jokes appear. Hard to see? Hindsight helps -- and puts a new meaning into "that's funny!" "Funny coincidence, how that came about" is one way to explain unexpected results, "serendipity" another. And isn't it possible that the Lord finds it funny that we humans sometimes follow a very twisted path -- despite divine guidance -- to wholeness? Would you share my joy as I discovered anew the healing power of humor? As background to the story, my vocation is "doing health in the church": helping to heal brokenness (of spirit, body, emotions, relationships), and promoting health and wholeness for all God's people. In action terms, this means equipping people to follow their own paths to health. So I'm always in search of better ways to teach, persuade, and build skills -- a *Serious Learner*, you might say. And was I surprised when a funny thing happened (to me) on the way through a human sexuality dialogue workshop! In our conservative midwestern city, it's often hard to change customs and habits of thinking, so it seemed important to me to lead by example: to be visibly up-front at a workshop in support of efforts to heal the wounds of controversy surrounding the issues of sexual orientation and ministry within the church. No problem for me -- I was sure *I* had no biases or axes to grind. My only agenda was furthering the church's welcome and inclusion of *all* people who are "different," as I do on many occasions: those who struggle with mental illness, alcohol and drug abuse, physical disabilities -- it's a long list, sad to say. Seeing these similarities of purpose, I went to show solidarity of support. (I also went to learn new ways of getting that message across.) What I discovered was much more important. "So what happened when Janie Spahr came to town?" The third or fourth time the question came, the A-Ha (read ha-ha) Experience came also. And as it came, I was given unsought gifts: * One of insight: until then, I hadn't really understood that for gay and lesbian people, "coming out" is a matter of integrity, and of healing inner wounds; * And one of healing for me: the coming together of "head knowledge" and "heart knowledge," leading me to see in a new way what all the fuss is really about. Resolving the tension between logical, linear thinking and emotional empathy brought this realization: the *issue* isn't the problem: what we've done with the issue of sexual orientation, especially within the institutional church, has often created divisions and emotional barriers between people. And *that's* a problem of brokenness of relationships, of emotions, and of spirit. Whenever we make it impossible for people to be true to themselves *and* to be accepted as equals within the family of faith, it also distances us from God. Additional insight: adversarial confrontation, and insisting loudly that justice be done, may not be the solution. Perhaps *love* -- healing love -- is the solution. And this "knowing" was a direct result of love in action: we watched and listened as Janie spoke from her heart, told stories, tweaked our funnybones, and created a safe and holy space where change could happen. With genuine caring and powerful conviction, she explained the vital need we all share to be our authentic selves without fear of retribution. We were allowed to feel the destructive powers of deception, and of closed minds and hearts - - then the surge of uplifting hope. We experienced some of the struggle to move beyond stereotypes and stigma. Most of all, we were *loved*. And the meaning of all this? In our area churches, we were in community with one who walks the talk: who shows how love can bring down barriers, and heal wounds. As Walter Wink, Presbyterian theologian, points out, that is our job -- to combat domination in all its forms, by loving institutions back into their right relationship and harmony with God, the Lord of the Powers. So whatever separates us one from another, and from God -- ignorance, fear, prejudice, even the unrecognized dark places within -- all can be conquered by love. We are called to know ourselves honestly, to find our blind spots, and to learn about the struggles of persons who are "different." Knowledge builds the base for understanding and compassion. We can then transcend legalistic or tradition-bound viewpoints to appreciate the richness of the infinite variety of God's creation. And knowing the unique value each of us has in God's sight, and God's boundless love for each of us, can we do less than love each other? At times our heads know this, at times our hearts. When they come together, we can truly show how love conquers and heals. What a heavenly bit of humor: we knew that all the time! But now we can *do* it so much better: what a gift! To add to the joy, the last laugh was on me -- I'd gone to the workshop to become a better leader on the path to health; instead, I was led on a journey of growth and healing. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Books to Watch Out For Scripture & Homosexuality: Biblical Authority and the Church Today, by Marion L. Soards. Westminster John Knox Press, 1995. x + 84 pp. $9.99 (paperback). ISBN 0-664-25595-7. Reviewed by Merrill Proudfoot. [Merrill Proudfoot is Professor Emeritus of Religion and Philosophy at Park College. He has a Ph.D. in New Testament from Yale University.] Homosexual acts are sinful, this I know, for the Bible tells me so. Correction: The Bible tells Marion Soards so, and Marion Soards tells me so in this small book just published. So why should I care what the Bible tells Marion Soards, especially when it's something the Bible doesn't tell me? Because Soards is Professor of New Testament Studies at a *Presbyterian* Seminary (Louisville), and that guarantees that some will take his word as coming direct from the Mount of Olives. And many, while rejecting his method, will nevertheless jump up and down with delight: *"He has used the Liberals' own method of Biblical criticism to disprove their case!"* I am ready to defend Soards against the charge of "liberalism" before any ecclesiastical court. Yet his disavowal of Biblical literalism enables him to use effectively a rhetorical technique hallowed since the age of Socrates: Begin by pleasantly conceding many of the arguments of the opposition, then WHAM! "Despite its many virtues, and through many tears, I've got to oppose the bill put forth by my esteemed colleague because it has a flaw at its core." As a matter of fact, I had been taken in by this ploy of Soards when I first read the substance of his chapter "The Biblical Understanding of Homosexuality" in the Feb. 1993 issue of *ReNEWS*, organ of the conservative Presbyterians for Renewal. I began drafting a letter of response, thinking, "Soards disagrees with us on only one biblical text; if I could just persuade him that he is wrong on Romans 1, then he'd be on our side." Well, it's just as well that my draft never got completed. Soards has used his intervening time to build breastworks around his position on every front -- tradition, reason, experience, science. He has prepared himself to be the spiritual adviser to that large contingent of Presbyterians who will "love the sinner but hate their sin" (which is the attitude Soards counsels parents to take toward their lesbian and gay children). The stories of Sodom and Gomorrah "say little or nothing about our subject." Of the law against men lying with men in Leviticus, Soards says, "It is impossible to declare the necessary relevance of these verses for our world today," seeing that we confess Christ as the end of the law. The passages in I Cor. 6 and I Timothy where homosexuals are listed as among those who will not enter the kingdom of heaven, Soards is able to dismiss as coming from passages in which "the writer is not doing theological reflection." One can understand why many conservative Christians have taken offense at Soards' position. He has not only deprived the right- wing of many of its favorite biblical texts with which to assail homosexuality, but he has reminded both liberals and conservatives that *we have to interpret the Bible in the light of some principle*. For this reason, Soards is right in prefixing to his exegesis chapter a chapter on biblical authority. As a matter of fact, I as a liberal Christian can agree with his conclusion to that chapter: "The criterion for our understanding of the Bible is *Jesus Christ himself*" (his italics). But when Soards concludes that Paul's negative assessment of homosexuality in Romans 1:26-27 must be taken as authoritative because it is done "in the context of a serious theological reflection," we wonder if he has forgotten his own criterion: *Jesus Christ himself*. We are on risky ground in supposing we can select from among Paul's positions by noting which ones are embedded in theological reflection. Paul could have produced a theological rationale for going to the bathroom if challenged to do so. He just didn't always reveal all of his reasoning to his readers. Besides, some theological reasoning is more to be credited than others. When I read Paul saying in I Cor 11, "A man ought not to have his head veiled since he is the image and reflection of God; but woman is the reflection of man (and therefore ought to have her head veiled)," I subordinate this unfortunate bit of theological reflection to what Paul himself says in Galatians 3:28, "There is no longer . . male and female, for all of you are one in Christ Jesus." Soards has affirmed a position on Biblical authority which would prepare him to deal with what Paul says about homosexuals in Romans 1 in the same way I deal with what he says about women in I Corinthians 11. Soards just fails to apply his own criterion: *Jesus Christ himself*. As I understand Soards, he means we ought to interpret scripture by our awareness of the risen Christ, in terms of what Christ seeks to accomplish for humankind. Soards says that is *freedom*. I would accept that as Soards details it: "Liberation from all involvements that enslave us and others, and (which) thereby reduce our lives to levels less than that intended by God in creation and redemption." Soards is unable to see that this kind of freedom from the bondage of neurosis and self-hatred is exactly what many homosexual persons have experienced in accepting their homosexuality as God's good gift. The fact that he cannot see this shows that he has not entered very deeply into the experience of gay and lesbian Christians. But what about the argument that the homosexual practice Paul was aware of was not the loving committed relationship of two consenting adults, but simply the lustful act of two heterosexuals? Soards concedes that there was no notion of sexual orientation in ancient times: "For Paul ... homosexual acts were willful actions of unbridled lust." But **this doesn't matter:** "Arguments about the genetic or sociological origins of homosexuality, about the phenomenon of mutual consent between homosexual partners, about genuinely loving homosexual relationships -- none of these would impress Paul. He would simply understand the use of such information in arguments for the acceptance of homosexual behavior as further evidence of the blindness of humanity in bondage to sin." Hasn't Soards just given us a good argument for rejecting Paul as our definitive authority on homosexuality? To put it in philosophical terms, as reasonable persons, we cannot simply apply judgments about X1, whatever their source, to our experience of X2 without inquiring into the relevant differences between X1 and X2. [***Superscripts] Now regarding that much-flagellated passage in Romans 1, I don't object to Soards' interpretation, but only to the weight he attaches to it. Yes, because the Gentiles have worshipped the creature rather than the creator, God has "given them up" to all sorts of wickedness, including envy, covetousness, boastfulness, gossiping, and homosexuality. Yes, Paul gives homosexuality top billing, apparently assuming his readers will, like him, find its sinfulness particularly shocking evidence of Gentile depravity (not that God sees it so: All who do any of these things "deserve to die"). Why, we all know that homosexual acts are "unnatural," Paul explains. Be it to Soards' credit that he doesn't bring in creation theology from Genesis 1 and 2 to explain what Paul means by "unnatural." How could it be a reference to Genesis, since Paul is arguing from what the Gentiles could be expected to know? I think Paul's reaction here is not very different from that of my neighbor down the street, who expresses his instinctive disgust at the thought of two men or two women "doing it" with "It's not natural!" (though Paul, unlike my neighbor or the Gentiles Paul was speaking of, could have given a theological justification of his disgust if challenged to do so). The importance of this to our discussion is that Paul in Romans 1 does not give us any theological argument to show that homosexual acts are sinful. Rather, it is because he assumes that they are, and that his readers will agree that they are, that he can use them as evidence of the depravity of the Gentiles. This calls into question once more Soards' criterion that Romans 1 deserves special weight *because it occurs in a context of theological reflection*. If you are one of those homosexual persons who craves to be reassured that the biblical passages which deal explicitly with homosexuality do not condemn you, then relax. Marion Soards has given you that gift for every passage save one, while his principle *Jesus Christ himself* will enable you to deal yourself with that one exception -- Romans 1. But if you have the principle, what need is there to expend so much energy on the individual passages? * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Prayers for Bobby: A Mother's Coming to Terms with the Suicide of Her Gay Son, by Leroy Aarons. Harper San Francisco, 224 p. $20.00 ISBN 0-06-251122-X. Reviewed by Robert Brozina. Mary Griffith and Leroy Aarons have done a great service to the church in *Prayers for Bobby*, the story of Mary's son Bobby, who was so badgered and indoctrinated by his Mother's rigid faith belief that he could change his homosexual orientation, and by the pervasive homophobia within society, that at the age of 20 he jumped to his death from a highway overpass. The transformation in this harsh tragedy arrives as Mary, trying to come to terms with her grief, realizes that what she has been taught in church -- and hers was a Presbyterian Church at the time of Bobby's suicide -- was wrong. She had not known there were other affirming voices that knew God as love and acceptance, not condemnation. Her metamorphosis from thinking her gay son could be "changed" into a heterosexual, to her stand that God creates some people as gay, is a journey of the heart. The book follows her struggle as she comes to terms with her part in the death of her son. This account intertwines entries from Bobby's own diaries -- descriptions of his family and life with his mother. The supreme conclusion is that education (along with understanding, empathy and compassion) is what is needed -- in families, church, and schools -- so that other gay people will not have to suffer in isolation as Bobby did. Mary now devotes her life to spreading this message, so that others will not give up on love, as Bobby gave up on love -- the love he sought from others and from his family. Her story gives hope to parents, friends, family and others coming to terms with a loved one's sexual orientation. *Don't take that loved one for granted!* The final message could well be for all who read and are encouraged by her story -- that love heals and reaches forth to build community. This is a "must read" for all who care for our young folk as they discover their sexuality. [In her review of this book in *The Advocate*, novelist Patricia Nell Warren says *Prayers for Bobby* "proves that there is a way to reach the Lou Sheldons and Beverly LaHayes and the millions of more anonymous Americans whose hearts have been hardened toward gay youth." Warren says that the long quotes from Bobby's diary "give us heartbreaking glimpses of his growing self-hatred ... You can smell the blood on these pages and taste the tears."] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Our Tribe: Queer Folks, God, Jesus and the Bible, by Nancy Wilson. Harper San Francisco, paper $15 (278p) ISBN 0-06- 069396-7. We quote from a review in *Publishers Weekly*, October 9, 1995. If one of our readers would like to write a PLGC review, let me know! -- JDA. "Wilson, chief ecumenical officer of the gay and lesbian- oriented Metropolitan Community Church, senior pastor of the MCC in Los Angeles and self-styled "lesbian ecu-terrorist," exudes pithy humor and hard-nosed boldness. With this wide-ranging mixture of anecdotal autobiography and piercing deconstruction of passages in the Old and New Testaments that buttress homophobia (she calls them 'texts of terror'), she charges into the next millennium filled with sharp criticism for the determined insistence of Catholics, mainline Protestants and evangelical fundamentalists that "queer" believers be kept at arm's length (or even farther) from the reconciling embrace Jesus taught." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Parents of Gays and Lesbians Presbyterian Parents of Gays and Lesbians, Inc., (PPGL), a ministry of pastoral care with parents of gay and lesbian children, has been formed by Jane Loflin, former administrator of Grace Presbytery. The charter group, founded one year ago, meets at Westminster Presbyterian in Dallas with the full support of the Session and the pastor, Charles A. Taylor. Rev. Taylor has recently been elected to chair the PPGL Board of Directors. Other groups are currently being formed under Loflin's guidance in San Antonio, Waco, and Austin. Inquiries have come from across the church, nation-wide. The goal of the support groups is to provide a safe place where parents can meet to share their own experiences and help one another to accept what they have discovered to be the gender orientation of one (or more) of their children. Jane and her husband Ed now realize how much they would have benefited from such a group when their eldest son "came out" to them 29 years ago. Jane recalls, "I became 'ill' during those first nightmarish days in order to avoid contact with the outside world. We told no one -- not our families, not friends, not a counselor. It was many years later before we confided in those closest to us. We did everything in our power to guard our family secret, everything to maintain the facade." The one comfort was that their son had chosen to talk with them - - that he was secure enough in his parents' love to confide in them. Jane and Ed have since learned that this is not the experience of most gay people, even now, and it was almost unheard of in 1966. The family's life centered around their church, not only for spiritual nurture, but for social interaction. At the time, Ed served as a deacon in Oak Cliff Presbyterian Church in Dallas. Much later, Jane was ordained an elder in First Church, Dallas, where they are still members. Not feeling comfortable discussing her pain with her pastor or anyone in the congregation, Jane called another minister and asked for a return call under an assumed name. From him she got the name of a reputable psychiatrist with the hope that treatment would result in "fixing" their beloved son. Today she describes the experience in several ways. "It was a challenge to rethink my simplistic theological views -- and also to overcome my total ignorance -- of what homosexuality was," she said. In 1966, most psychiatrists unquestioningly accepted the concept that homosexuality was a mental illness caused by dominant mothers and passive fathers. All the stereotypical views were challenged by the reality of the young man of character and integrity she knew her son to be. In 1991, Jane was a commissioner to the General Assembly in Baltimore. She joined in the group which marched silently to the front after the vote on the human sexuality report. Upon returning home, a minister in Grace Presbytery asked her to talk with a member of his congregation, the parent of a lesbian, who was in deep distress, because members of her Sunday school class were unknowingly saying things which hurt her deeply. That experience evoked the memories of 1966 and the realization of how little had really changed in 25 years. Parents are still entering the closets their children leave. The children are leaving the churches they find only to be hostile and hurtful. Her own son, whose life once revolved around the church, now has no part of it. Jane is committed to her mission of ministering to other parents of gays and lesbians. She often reminds support group members of her goal. "PPGL is not an advocacy, therapy, or counseling group," she said. "Our mission is simply to care for one another in a loving, supportive, small group atmosphere." Jane said that initially most parents seek out PPGL support groups to find acceptance and understanding from other parents within the Presbyterian faith. "Ultimately, however, many parents gain a sense of empowerment coupled with a desire to change the way our society views their gay and lesbian children," she said. To learn more about PPGL, to receive informational materials, or to obtain guidance on the formation of additional affiliated groups, write to P. O. Box 781591, Dallas, TX 75378-1591 or telephone 214/902-0987. (Update of an article that first appeared in Sept. 1994 and May 1995 issues of *The Presbyterian Sun*, a publication of Synod of the Sun, 920 S. I-35 E., Denton, TX 76205-7898. Story by Hal Bray.) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Getting Ready for General Assembly The PLGC Executive Board realizes that in this crucial year in the life of our denomination, open communication among PLGC's membership and friends is critical. As we prepare for the 1996 General Assembly, we need to remain strong and healthy as an organization. The Executive Board has created a pastoral response team responsible for attending to the emotional and spiritual needs of our membership -- particularly during the upcoming General Assembly. Please complete this survey and return it as soon as possible to: The PLGC Response Team, c/o Dorothy Fillmore, 7113 Dexter Road, Richmond, VA 23226. All results will be read by Pastoral Response Team members and shared at the Board meeting in February, 1996. [To save *Update* space, I haven't left room for responses here, so PLEASE use a separate piece of paper for your answers. Number your responses so our Pastoral Response Team will know which question you are responding to! Thanks!! JDA] 1. How can the PLGC Executive Board communicate its actions and decisions more clearly? 2. How can the Executive Board provide better support for our local PLGC chapters? 3. How can the Executive Board be more responsive to the concerns of PLGC membership? 4. The PLGC Executive Board's strengths are: 5. The PLGC Executive Board's weaknesses are: 6. The changes I recommend that the Executive Board make in operation and/or structure and/or composition are: 7. Do you belong to a local PLGC chapter? 8. Do you read the *More Light Update*? Thank you for taking the time to give us your feedback. Please send any other information you would like shared with the Executive Board at its February, 1996 meeting. Are You Planning To Attend the 208th General Assembly? We hope you are planning to attend this year's General Assembly in Albuquerque (June 29-July 6, 1996). If so, please fill out your name and address below. In the spring, we will send out PLGC information to those who plan to attend. Name: ___________________________________________________________ Address: ________________________________________________________ _________________________________________________________________ Please include street, city, state, and zip. Phone, fax, email: home: _________________ work: ________________ Please check which of the following applies to you: _____I already have a place to stay during GA and need no housing information. _____I want to stay in a GA hotel and need information. _____I want local housing and need information. Please note that we are not assigning housing but will forward your request for information to contacts at General Assembly or PLGC's Albuquerque Local Housing Committee for GA. Plan to learn the bus system or rent a car if you stay in local housing. Please return this form to the PLGC Pastoral Response Team, c/o Dorothy Fillmore, 7113 Dexter Road, Richmond, VA 23226. Unity Through Diversity Reminder If you are looking to become more involved in PLGC as we approach next year's General Assembly, make sure you have filled out the yellow form from Unity Through Diversity. The form is available from Deana Reed at: 1816 Kilburne PL NW, Washington, DC 20010. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *