Date: Sat, 12 Jul 97 19:30:55 EDT From: James Anderson Subject: More Light Update July-Aug 1997 (160 K) MORE LIGHT UPDATE For all ministers, elders, deacons, members and friends of the Presbyterian Church (U.S.A.) July-August 1997 Volume 17, Number 6 Presbyterians for Lesbian & Gay Concerns James D. Anderson, Communications Secretary P.O. Box 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) PLGC-List: plgc-list@andrew.cmu.edu (to join, send request to: plgc-list-request@andrew.cmu.edu) PLGC home page: http://www.epp.cmu.edu/~riley/PLGC.html Masthead, with Publication Information at end of file. Note: * is used to indicate italicized or boldface text. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CONTENTS OUR COVER PHOTOS EVENTS Called on the Journey: Sacred Spaces of our Lives Passages: A Conference for Gay and Lesbian Young People Finding Our way in the Wilderness REQUESTS A Wideness of Spirit: Testimonies of Bisexual People of Faith Dykes and Spirituality FEATURES News from the 1997 General Assembly Integrity Replaces Chastity Opponent to Inclusive Church Defeated for High Church Court PLGC's Celebration PLGC Honors Proudfoot and Unveils New Book Stoles Witness to Role of Gays and Lesbians in the Church PLGC's Witnessing Authoritative Interpretation Referred Heidelberg Correction Delayed Shower of Stoles Has New Address Assembly Rejects Muzzle for Seminary Profs ILLUMINATIONS 1997 Writings of Our Movement in the Presbyterian Church Part Two -- The Early Middle Years, 1978-1979 Introduced and Collected by Chris Glaser BACK TO THE FUTURE Forward Looking News & Views from Across the Church Church Court Affirms Gay Ordination Irregular, But Valid -- Thoughts on the Decision by Keith Barber, Chairperson, Committee of Counsel, Second Presbyterian Church, Fort Lauderdale, FL PHEWA Affirms 1997 Declaration of Reformed Faith Statement of Concurrence: 1997 Declaration of Reformed Faith PHEWA Resolution on Continued Prayer and Dialogue G.A. Stated Clerk Supports Civil Rights for Lesbian and Gay Couples -- Sort of Letter to Colleagues in Ministry Letter to Senators and Representatives of Hawaii PLGC's response to Kirkpatrick's letters. A Statement by Christians attending the Fourth Fosdick Convocation on Preaching and Worship, The Riverside Church, New York City April 4, 1997 The Meaning and Impact of Dissent, by Gene Huff Amendment B Re-Ignites Fire of Action A letter from Darryl Fenley BOOK REVIEWS *Sexuality and the Sacred: Sources for Theological Reflection* OFFICERS AND CONTACTS (at end of file) MASTHEAD (publication information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER Our cover features four of our early leaders: Chris Glaser, David Sindt (our founder), Sandy Brawders, and Bill Silver. The photo was taken by Mark Sick, a wonderful photographer who worked with the Presbyterian Health, Education, and Welfare Association for a number of years. In the photo, Bill Silver, the openly gay candidate for ordination from New York City Presbytery who brought the debate about lesbian and gay people onto center stage in the Presbyterian Church, speaks at a press conference during the 1978 General Assembly in San Diego. Sandy Brawders was a seminarian at Princeton when this picture was taken. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PHOTOS Hey folks, if you like the photos we've been putting in the new Update, then we need your photos! Please send us all your PLGC- related pictures. We can use colored pictures just fine. Don't be bashful -- send them in! The photos in this issue were taken by Mark Sick and Jack Hartwein-Sanchez. We regret that these wonderful pictures are NOT in the electronic version! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS Called on the Journey: Sacred Spaces of our Lives Christian Lesbians Out (CLOUT), an international movement celebrating the miracle of being out, lesbian and Christian, will hold its 1997 Global Gathering in Portland, Oregon from Thursday, October 2 through Sunday, October 5. See the May-June *Update* for description. Contact: Leanne Kerner, 503-281-5405, 3011 NE Hancock, Portland OR 97212. Email: mamadyke@aol.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Stony Point Center *where the world becomes an open house* 17 Crickettown Road, Stony Point, NY 10980-3299 914-786-5674, fax 914-786-5919 Passages: A Conference for Gay and Lesbian Young People. August 15-17, 1997. (See Mar.-Apr. *Update* for description). Grace and Law: Implications of the Epistle of Romans for Lesbians Gay Men, Bisexuals, the Transgendered, and our Families and Friends. September 19-21, 1997. Registration $75, Room/meals $110. (See Mar.-Apr. *Update* for description). Dangerous Texts for Dangerous Times. September 21-23. Led by Johanna van Wijk-Bos, a leading supporter of an inclusive church. If you go to "Grace and Law," why not stay for "Dangerous Texts"?! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Ghost Ranch Conference Center *An open space for spirit, body and mind* HC 77 Box 11, Abiquiu, NM 8751-9601 505-685-4333, 505-685-4519 Finding Our way in the Wilderness. October 26-November 1, 1997. A retreat for lesbians, gay men, bisexuals, the transgendered -- as well as their friends, families, and advocates. (See Mar.-Apr. *Update* for description). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * REQUESTS A Wideness of Spirit: Testimonies of Bisexual People of Faith I am seeking writings by bisexual people of faith (Jews, Christians, Pagans, Quakers, UUs, those following other spiritual paths) for an anthology. The suggested focus would involve connections/intersections/links between your sexuality and your spirituality, though I am open to a wide range of topics related to life as a bisexual person of faith (childhood, coming out, spiritual awakening, ministry, worship, community, theology, sexual ethics, scripture, doctrine, tradition, pastoral support, relationships, AIDS, sexual and religious closets). Prose is strongly preferred, but poetry will be considered. Essays, journal entries, liturgy, prayers and song lyrics are welcome. I am hoping for a range of religious/spiritual/theological locations, race/class/gender/age/geographical diversity, and a range of ways of handling bisexuality (swingers, singles, couples, celibate folks, etc.). The deadline is August 30, 1997 (subject to extension, particularly upon request). Send submissions, ideas, questions to Amanda Udis-Kessler, PO Box 1814, Cambridge, MA 02238 (hard copy and IBM-compatible disk with Windows Microsoft Word format especially desired). Call 617-273- 9462 or 617-776-8540 or email aukcrc@world.std.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Dykes and Spirituality We're putting together a big, fat, eclectic book about dykes and our spirituality -- our connection to The Source, the sacred, the realm of spirit, the depths, our essential selves, & all the other ways of describing IT. Dykes! Send us writing or art about what inspires you, particularly: profound mystical experiences, connection to The Source, transcendence, spiritual journeys, deep struggles on the path, the connection between being a dyke and your spiritual expression (is there something inherently "spiritual" about being a dyke?), the connection between sex and spirit, the connection between spirit and politics, your role as a spiritual dyke among dykes, your role as a dyke in your particular spiritual practice or tradition. How do you connect to the Source? Prayer? Art? Ritual? Magic? Sex? Meditation? Music? Dreams? Trance? Dance? Mind-altering substances? And what exactly *is* The Source, anyway? Do you practice within a traditionally anti-gay or sexist religion? How do you deal with being a dyke there? Are you in the closet? Have you changed the tradition to fit your needs? Do you practice alone or with others? We want to hear from dykes of all spiritual backgrounds and practices, in old traditions and new traditions, or those who don't call what they do a "tradition" at all. We want to include rituals, poems, stories, essays, interviews, prayers, art, recipes, spells, chants, charms, and resource information for dykes who are exploring the deep realms of spirit, whatever they may be. Send what you've got to: Max Airborne & Elena Escalera, 2215-R Market St., #193, San Francisco, CA 94114, airborne@sirius.com. Deadline October 1, 1997. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURES News from the 1997 General Assembly Integrity Replaces Chastity The 209th General Assembly voted Friday afternoon, 60% to 40%, to replace the restrictive exclusionist demands for "fidelity in marriage between a man and a woman and chastity in singleness" with "fidelity and integrity in ... all relationships of life." This new, improved and inclusive "B+" amendment will now go out to all the presbyteries for a new vote during the coming year. Here is the text of the new amendment, along with the report of the Committee on the Book of Order: Overture 97-10, Committee Vote: 39/9/0 That the overture be approved as amended with comment: Amendment: Those who are called to office in the church are to lead a life in obedience to Jesus Christ, under the authority of Scripture and instructed by the historic confessional standards of the church. Among these standards is the requirement to demonstrate fidelity and integrity in marriage or singleness, and in all relationships of life. Candidates for ordained office shall acknowledge their own sinfulness, their need for repentance, and their reliance on the grace and mercy of God to fulfill the duties of their office. Comment: By grace reborn, adopted, cradled, named, forgiven, healed, restored, we meet as friends of Christ on common ground, to show and tell how all our aching world can find what we have found, and cease to mourn, by grace reborn. -- Brian Wren's hymn for the 209th General Assembly (Brian Wren, March 8, 1997, Text (c) Copyright Hope Publishing Co., Carol Stream, IL 60188. All rights reserved. Used by permission.) We confess that we have not heard God's call to unity as clearly as we ought. We confess that we have sought to impose our understanding of God's will upon our sisters and brothers in Christ who understand God's intention differently. We confess that we have sought unity in majority votes rather than our own repentance and renewal. We recognize that our beloved church is still deeply divided. We recognize that Amendment B sought to express our church's commitment to choosing officers who can be an example to the flock. We recognize that, for a significant minority, Amendment B presents problems of conscience, and not only because of the issue of homosexuality. *And yet,* We affirm that we are called to common ground in the one spirit of Jesus Christ. We affirm, as our Moderator Patricia Brown put it, that "we are a family. God has put us together and we're going to have to behave." We believe this overture represents an interim step. If it is not common ground, it may at least serve as a "demilitarized zone." We believe, despite the contention that will surely continue, that this overture will allow us to concentrate on our calling to the "Great Ends of the Church." We believe this overture can lead us to Holy Ground. This overture *does not* overturn the 1978 and 1979 General Assembly policies against the ordination of self-affirming, practicing homosexual persons and subsequent reaffirmations of that policy as authoritative interpretations of the Constitution. This overture *does* allow us the grace and the space to grow toward rebirth as a community of God's people. We urge its adoption. ================================================================= Photo in print version! -- Parker Williamson, editor of THE PRESBYTERIAN LAYMAN and strong advocate for the exclusionist Amendment B, snaps a photo of our witness for an inclusive church in front of the War Memorial Coliseum, just prior to the opening worship service of the 209th General Assembly in Syracuse, NY, Sunday, June 15. We're hoping we make the front page of THE LAYMAN! Photo by Jack Hartwein-Sanchez. ================================================================= * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Opponent to Inclusive Church Defeated for High Church Court Commissioners on Thursday rejected two of the five nominees for the Permanent Judicial Commission from the General Assembly Nominating Committee. Committee nominee David Dobler, a former General Assembly moderator, lost to floor nominee Daniel M. Saperstein, a pastor in Washington State in the Synod of Alaska Northwest. Committee nominee Philip Hull, an elder from New York City, lost to Mary Lou Koenig, an elder from the Presbytery of Cayuga-Syracuse. The votes were close. Saperstein out polled Dobler, 280-252, a ratio of 53-47 percent. Koenig beat Hull, 269-248, a ratio of 52-48 percent. The Judicial Commission serves the church much like a Supreme Court, hearing disciplinary cases and appeals from presbytery and synod judicial commissions. Comments from the floor concerning Dobler focused primarily on his support of Amendment B. Many commissioners appeared concerned that he would lack objectivity on certain issues that might come before the commission. After the votes, Saperstein, who was attending the General Assembly as an observer, said he was approached during the week by people concerned that Dobler's vocal support of Amendment B would cause potential problems for the church. Hull's nomination was challenged by a fellow member of his presbytery who said Hull was not qualified to serve the national church because he has no presbytery experience. Koenig's supporters noted her work as the former dean of students at Syracuse University where she was often called on to resolve disciplinary matters at the school. ... Members of the nominating committee defended their selections to the Assembly, saying they were trying to balance the various views of the church on the commission. Supporters of Dobler and Hull believe that the Judicial Commission will now have a decidedly liberal bent. ... -- Bob Gorman, *General Assembly News* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC's Celebration We had a great celebration for reconciliation Saturday night. The General Assembly News Service did two stories on the event. Here they are: * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC Honors Proudfoot and Unveils New Book With the perimeter of the ballroom at the Hotel Syracuse lined by cords supporting liturgical stoles contributed by gay and lesbian Presbyterians and their allies, a crowd of nearly 450 gathered following Saturday night's business session to participate in "A Celebration of Reconciliation." The celebration was sponsored by Presbyterians for Lesbian and Gay Concerns. Following words of welcome from PLGC co-conveners, Scott Anderson and the Rev. Laurene LaFontaine, and opening prayer led by the Rev. Kathleen Buckley, the annual Inclusive Church Award was presented. It is given each year to the church or individual who best exemplifies the inclusive church. This year's award was given to Merrill Proudfoot, Ph.D., Professor Emeritus of Philosophy and [former] president of the faculty at Park College, Kansas City, Mo. Proudfoot's response to the award made use of humor as he reflected upon the impact of Amendment B and its implications for the life of the church. His words were interrupted several times by standing ovations from the crowd which was very responsive to his words. In closing, Proudfoot reminded those present that they had no choice but to welcome those who voted for Amendment B, "because they are our brothers and sisters," and cited Romans 15, "Welcome one another ... just as Christ has welcomed you ...." Another highlight of the evening was the introduction of the book *Called Out With: Stories of Solidarity in Support of Lesbian, Gay, Bisexual, and Transgendered Persons*. Edited by Presbyterians, Sylvia Thorson-Smith, Johanna W. H. van Wijk-Bos, Norm Pott, and William P. Thompson, "the book is a chorus of heterosexual voices who declare themselves to be 'called out with' -- called as allies in solidarity with all who work for a more just and loving church," and serves as a companion to the previously published *Called Out: The Voices and Gifts of Lesbian, Gay, Bisexual and Transgendered Presbyterians*. The book's 25 chapters are written by different authors who have pledged themselves to join gay and lesbian Presbyterians in their struggle for equality in the church. Twelve of the authors were present at the gathering and read excerpts from their own writing. Virginia West Davidson , chair of the 1978 Task Force to Study the Church and Homosexuality, read her own reflections on a question she is frequently asked, "How did a snowy-haired 'het' (heterosexual), become involved in our denomination's struggle over homosexuality and ordination?" Her response was, "At this time in my life (I'm now 80), as a woman of faith looking back and reflecting on my journey, the simple answer is: 'It's God's doing, not mine!'" Duke Robinson, author and retired minister from Oakland, Calif., read, "I had experienced the responses of homosexual persons in the church to be awe-inspiring. Since I began listening to their stories, I found myself nurtured and challenged. In contrast to our church's dark condemnations, their patient testimonies shone like stars in midnight sky." -- Lee Beckhusen ================================================================= Photo in print version! -- Merrill Proudfoot, recipient of the PLGC Inclusive Church award, shares his wisdom and wit with 450 Saturday evening at the PLGC Celebration of Reconciliation. Photo by Hartwein-Sanchez. ================================================================= * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Stoles Witness to Role of Gays and Lesbians in the Church A collection of nearly 400 liturgical stoles circled the ballroom in the Hotel Syracuse during Saturday night's "Celebration of Reconciliation" sponsored by Presbyterians for Lesbian and Gay Concerns. Each stole was contributed by a lesbian, gay, bisexual or transgendered person of faith [or by allies] in witness to the desire that the church will someday fully recognize and accept all of its members. Most of the individuals represented by the stoles are active leaders (ministers, elders, deacons, seminarians, church musicians, and missionaries) in their own congregations who have been barred from serving within their faith communities because of their sexual orientation. The "Shower of Stoles" project was created to give voice to these people, many of whom have chosen to live in silence, hiding their sexual orientation or living with their calls to ministry unfulfilled. The "Shower of Stoles" was first displayed in full at the 1996 General Assembly in Albuquerque, NM and has become a symbol of solidarity and hope for those who seek equal opportunities for all members of the Presbyterian Church. The collection has grown to the point that a board of directors has been established to manage policy and administration. Martha Juillerat of Minneapolis, Minn., has been chosen as the project's executive director. While the majority of the stoles currently displayed has been contributed by gay and lesbian persons themselves, others have been contributed in honor of beloved friends or family members. Nearly one third of the stoles have been contributed anonymously. All stoles, named or anonymous, carry a printed message, story, or prayer shared by its donor. Approximately 12 of the stoles are known as "signature stoles" and have been contributed by heterosexual allies of gays and lesbians, who have signed their names in groups on individual stoles. At present, the collection contains over 1,000 signatures. General Assembly participants will see the stoles being worn by gay, lesbian, bisexual, and transgendered Presbyterians and their allies throughout the Syracuse Assembly. Following the close of the Assembly, the stoles will resume their normal course of shipped travel throughout the country where they are displayed for special events in local churches, more inclusive governing bodies, seminaries, and the gay and lesbian community. -- Lee Beckhusen ================================================================= 2 Photos in print version! -- Johanna W.H. van Wijk-Bos, Peter Oddleifson, Tricia Dyers Koenig, Cynthia Crowner, and Mike Smith await their turn to read from *Called Out With* at the PLGC Celebration. Photo by Hartwein-Sanchez. Norm Pott, Virginia Davidson, Jose' Olagues, Duke Robinson and Herbert Valentine await their turn to read from *Called Out With* at the PLGC Celebration. Photo by Hartwein-Sanchez. ================================================================= * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC's Witnessing PLGC presented its first public witness on the streets of Syracuse surrounding the War Memorial Coliseum just prior to the opening worship of the General Assembly Sunday morning. PLGCers and friends wore stoles from the Shower of Stoles and held up signs such as "Beatitudes, not B-Attitudes." See Jack Hartwein- Sanchez' great photo of Parker Williamson (editor of *The Presbyterian Layman*) taking a photo of our witness. Perhaps we'll make the front page of the next *Layman.* Our next witnessing was before the Assembly Committee on Social Justice and Witness, in response to an overture that called for "Christ-centered healing" ministries for persons "suffering" from homosexuality and "sexual brokenness." Not only did we tell our stories, but we presented important evidence that every major professional groups associated with medicine, psychology and psychiatry has completely repudiated these ex-gay ministries, as not only ineffectual, but actually quite dangerous, sometimes leading to suicide by their victims. The committee agreed overwhelmingly, and later the General Assembly rejected the overture without a single word of discussion. Next came our witnessing before the Book of Order Committee. Again our folks did a super job. As one example, here is Glyndon Morris' testimony: I am a member of Priest Lake Church in the Presbytery of Middle Tennessee. I am also pursuing a master's degree in divinity at Vanderbilt University. I grew up in the PCUS, where I learned that Presbyterians are thinkers, believers, and seekers of truth and fairness. Today I ask you to focus on the issue of fairness. While Amendment B passed with a majority of presbyteries, you should know that if 35 people in eleven presbyteries had voted differently, the outcome would have been very different. Think about that. Thirty-five people. No responsible presbytery would install a pastor based on a congregational vote with a 50.6* percent majority! Yes we have made a major constitutional change with a 50.6 percent approval of those casting votes. Think about that. 50.6 percent! [footnote: Glyndon used the figure 50.8%, but throughout the assembly, we kept hearing the figure 50.6%. Whatever the actual percentage, it was very close to 50-50. -- JDA] Back to fairness. As a self-affirming practicing homosexual Presbyterian, I am ineligible for ordination. Never mind that I may be eminently qualified or that my congregation or presbytery may be convinced that I am called by God to serve. The church says God must be wrong. You are here to guide this church. We need you to do that. Please bring fairness back to our church. More testimony was presented at a special open meeting on the pastoral implications of Amendment B. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Authoritative Interpretation Referred A powerful new authoritative interpretation of *Book of Order* section G-6.0106 relating to ordination standards was postponed in a referral to next year's General Assembly. The proposed interpretation reads: "Standing in the tradition of breaking down the barriers historically erected to exclude people based on their conditions such as race, class, and sex, the General Assembly commits itself not to exclude anyone categorically in considering those called to ministry, deacons, elders, and ministers of the word and sacrament." The original overture from the Presbytery of Chicago included the provisions "That the definitive guidance, offered in 1978 by the General Assembly of the Presbyterian Church in the United States of America and in 1979 by the General Assembly of the Presbyterian Church in the United States, is an erroneous interpretation of the *Constitution* in that it considered only the requirements of governing bodies to examine and not the requirement to be inclusive"; and "That the definitive guidance cited above may continue to inform sessions and presbyteries as they consider the lives and behaviors of individuals, but may not be used to exclude any person on the basis of belonging to a specified category of persons, whether that category is specifically listed in the cited sections of the *Book of Order* or not." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Heidelberg Correction Delayed The General Assembly Committee on Catechisms and Confessions voted 37 to 20, with three abstentions, to authorize the consideration of a different translation of the Heidelberg Catechism for inclusion in the Book of Confessions (BOC). The need for a different translation is born in part out of scholarship that shows that the current version includes a scripture quotation which is not part of the German original. The quotation of 1 Corinthians 6:9-11 includes specific references to fornication and homosexuality whereas the older versions says "unchaste person." The current version also says "grabber" instead of "covetous man," includes the word "swindler" not found in the earlier version and does not include "or any such like" which is found in the earlier version. [Of course an additional question that applies to the text from 1 Corinthians is whether a term coined in the 19th century ("homosexuality") is an appropriate translation of the original Greek! -- JDA] The catechism's question 87 (BOC 4.087) asks, "Can those who do not turn to God from their ungrateful, impenitent life be saved?" The current answer in the BOC says, "Certainly not! Scripture says, 'Surely you know that the unjust will never come into possession of the kingdom of God. Make no mistake: no fornicator or idolater, none who are guilty either of adultery or of homosexual perversion, no thieves or grabbers or drunkards or slanderers or swindlers, will possess the kingdom of God.'" The translation presented to the committee as "close to the German original" answers the question, "By no means, for, as the Scripture says, no unchaste person, idolater, adulterer, thief, covetous man, drunkard, slanderer, robber, or any such like, shall inherit the kingdom of God." Dr. Bruce McCormack, Princeton Theological Seminary professor of systematic theology, who was a resource person for the committee, told them there was no doubt that the catechism had been changed. ..." Speaking for [a more accurate version], the Rev. James Offrink, commissioner from Lake Huron Presbytery, told the committee, "If a carpenter drops his square, it can be bent. I am not a person who endorses homosexuality. But I do believe if the square is not square, the building will not be straight." He urged the committee to stay with the truth and not protect people from it. ... -- Bill Lancaster, *General Assembly News* The Assembly rejected this proposal Wednesday evening. We hope it will return to General Assembly next year. It is clear from research by Christopher Elwood and Johanna W.H. van Wijk-Bos (See the Jan.-Feb. 1997 *More Light Update*, p. 5-6) that this, the ONLY reference to homosexuality in the entire *Book of Confessions*, was inserted only in the 1960s. -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Shower of Stoles Has New Address The Shower of Stoles Project has a new home: Martha Juillerat, Director, 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-8792. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Assembly Rejects Muzzle for Seminary Profs The General Assembly concurred with its Committee on Christian Faith and Life and Theological Institutions by rejecting a controversial decree that would have required a statement of belief from new seminary professor candidates. The resolution, drafted by the Rev. Jim Tilley of Blackhawk Presbytery and Carl Schartner of Pittsburgh Presbytery, was reminiscent of doctrinal witch-hunts used by exclusionist leaders of the Southern Baptist Convention to "cleanse" Southern Baptist seminaries of "heretics." According to the the *General Assembly News*, proponents of the resolution said the new doctrinal requirement was needed "to ensure the essence of the Christian faith and quality of education in the denomination's 10 theological institutions, while opponents said the decree would threaten basic academic freedom." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Illuminations 1997 Writings of Our Movement in the Presbyterian Church Part Two -- The Early Middle Years, 1978-1979 Introduced and Collected by Chris Glaser Introduction: Amendment Bad For a time, I stopped engaging in morning prayers and attending church after the Albuquerque General Assembly approved Amendment B. I don't believe that I was angry with God, for I try not to hold God responsible for human sin, and my experience of God's love and grace has stayed me even when the ride in the church got bumpy and scary. I would characterize my primary feeling toward the church more as grief and apathy than anger. Grief, as one would be grieved and disappointed by a dearly loved family which proved rejecting. Apathy, because I encounter God less and less in the Presbyterian Church for many reasons. Anger, because I still care, and grief and anger usually come intertwined. I am angry to have my church abandon and excommunicate gay people. I soon resumed my morning prayers, but I still feel considerable reluctance and resistance to attend church, and I go less frequently. Though the local congregation is very supportive of lesbian and gay people, it has never become a More Light church, which I realize is as much my responsibility as it is anyone else's. I haven't wanted to push it into a political struggle, a cup it perhaps would rather avoid. After Greater Atlanta Presbytery voted in favor of Amendment B, and as it became clear that it would become part of our church constitution, my partner Mark offered his personal grief, anger, and disappointment during a prayer circle in our church's Sunday worship. The immediate response could be summed up in the words of another gay man in the congregation: "Forgive them, for they know not what they do." Mark felt that his feelings were dismissed. He told me later, "The issue became my lack of forgiveness rather than the church's lack of inclusion." This practice of blaming the victim is common in our denomination. That's what Robert H. Bullock, Jr., the editor of *The Presbyterian Outlook*, did when he wrote an editorial in support of Amendment B and claimed that those who opposed the ban on ordination of gay people had brought it on ourselves by voicing our disagreement. The recent issue of *The Presbyterian Layman* credited Bullock with turning the tide in favor of Amendment B with his editorial. *The Layman*'s praise should give Bullock pause. This represents one point at which my disappointment turns to anger. When I became a Presbyterian in college, I thought I was moving into a denomination whose members were smarter, better educated, less bigoted than the church in which I was reared. The Presbyterian ethos suggested education, fairness, reason, justice, and openness. Ironically, the Presbyterian Church was one of the sources of my understanding that sexuality was good and that I could accept my own sexuality. Imagine my surprise when Presbyterians rejected the report of the homosexuality task force before it was published, and trashed the report of the special committee on human sexuality rather than consider its wisdom! That's why I get angrier reading *The Outlook* than @*The Layman*. I **expect** *The Layman* to be stupid and narrow-minded. (I define "stupid" as "willful ignorance.") Of greater consternation is the fact that Presbyterians have not come to the defense of gay civil rights as readily as they have enforced the rejection of gay church rights. As a recent "f'r instance," Stated Clerk Clifton Kirkpatrick, said to be supportive of our concerns, refused to enter a brief in the Hawai'i same-gender marriage case because Presbyterians in Hawai'i opposed the action, though our last assembly endorsed assisting same-gender couples in our struggle for equal rights! What if the church had acted this way in the '50s and '60s when the South wanted to continue segregation? Our friends are rendered impotent because they don't want to drink the cup that Jesus did. Yesterday, reading a "roundtable" of letters to *The Outlook* about Amendment B, my anger was kindled by one writer who had the audacity to believe: "Before approval of the amendment at the General Assembly, the argument by those advocating the homosexual lifestyle was that we were being too narrow in our concerns and only picking on homosexuals and their particular sin. And so the General Assembly sought to be balanced and fair." First of all, we in PLGC are not "advocating the homosexual lifestyle." It is heterosexual Presbyterians who are "advocating the *heterosexual* lifestyle," that is, forcing it on the rest of us who are not of their sexual "persuasion." And I'm not sure what is meant by "homosexual lifestyle": there are as many different homosexual lifestyles as there are heterosexual lifestyles or even Christian lifestyles. We are not *advocating* any lifestyle other than a lifestyle that follows Jesus Christ. We are *defending* our love and our love relationships from Presbyterian heterosexual rapists who want to destroy our marriages and our families. They are the ones who can't keep their sexuality or their hands to themselves! Secondly, there is nothing "balanced and fair" about giving heterosexuals the sexual outlet of heterosexual marriage while denying homosexuals an equivalent. In my rage, I thought of writing a letter to the editor of *The Outlook*, but that gives a heterosexist institution the power to deny me access as has happened in the past with *The Outlook* and *The Layman*. So I called directory assistance for the phone number of the person who wrote the letter, deciding to confront him personally. I recommend this as yet another strategy. Let's not let our opposition escape the personal effects of their narrow-mindedness. To my surprise, I had a cordial and even friendly conversation with the author of the letter -- though, of course, he is both Southern and Presbyterian -- and either are capable of carrying on polite conversation while pulling the switch of an electric chair. But I want to believe he was being sincere. I felt better about him and good about myself as a result. In the midst of all these negative feelings about the Presbyterian Church, one might rightly wonder what prompts me not to give up after nearly a quarter of a century in this movement. In this introduction, I've twice alluded to Jesus' prayer in Gethsemane that he might have the cup of suffering passed from him. During a Tenebrae service at our church on Maundy Thursday, I listened once more to the story of Jesus in Gethsemane. When Jesus was arrested by those sent by religious leaders, the disciples fled. It occurred to me that, in the passage of Amendment B, Jesus has been arrested once more. And the question came to me, *will we run away?* Another realization has come to many of us: Amendment B was initiated and passed by those who were afraid the church was changing its opinion on this issue. Our opposition needed to set their opinion in stone because they knew that congregations, presbyteries, and the Permanent Judicial Commission have already or were moving toward the acceptance of the ordination of lesbian and gay ministers, elders, and deacons. In the Passion, Jesus told his disciples and tells us, "Truly I tell you, not one stone will be left here upon another; all will be thrown down" (Matthew 24:2). Jesus said this of the temple, the center of his people's faith. Could he not as easily be speaking of the Presbyterian Church's constitution, which, in this instance, is taking the place of Jesus as the center of Presbyterian faith? Wouldn't Jesus welcome lesbians and gay men, the bisexual and the transgendered, into membership and ministry in the church? The answer is yes. Amendment B arrests the Spirit of Christ in the Presbyterian Church. But those who crucify Christ in the form of lesbians and gay men and our advocates will find that Christ will slip through their fingers once more in Resurrection, and their church/tombs will be empty of Christ. "'Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.'" Jesus will say to them (Matthew 25:40). As I continue in this issue what I began in the last special segment, (*Markings of Light, Writings of Our Movement in the Presbyterian Church, Part One -- The Early Years, 1974-1978: More Light Update*, January-February, 1997, Vol. 17, #3), readers may discover the background of our movement that offers us perspective in our present angst over Amendment B. Though we may have been devastated that the General Assembly could vote against us again, in the longer view, we have been inching -- if not exactly "marching" -- into the light of God. You have heard my mantra before, which I keep taped at my desk: Nothing that is worth doing can be achieved in our lifetime; therefore we must be saved by hope. Nothing which is true or beautiful or good makes complete sense in any immediate context of history; therefore we must be saved by faith. Nothing we do, however virtuous, can be accomplished alone; therefore we must be saved by love. -- Reinhold Niebuhr ================================================================= [box or sidebar:] A Call to A Eucharistic Fast I have decided to embody my protest to Amendment B by fasting from Communion in any Presbyterian church until it is rescinded. I invite others, even those in More Light congregations, to do the same, to bear witness to the brokenness of Christ in our denomination. Paul wrote that those "who eat and drink without discerning the body, eat and drink judgment against themselves" (1 Corinthians 11:29). Though he may also mean without discerning the sacred dimension of the sacrament, it is suggested by the context that he means without discerning one's connection to other Christians (see 11:17-22). The Presbyterian Church (USA) practices a Communion in which Presbyterians do not discern their equal relationship with lesbian and gay, bisexual and transgendered Christians. So I will not partake. If I don't, it won't mean much to Presbyterians. But if we all -- lesbians, gays, bisexuals, the transgendered, families, friends, advocates, and those who reject Amendment B for whatever reason -- fast from Communion, think how moving such a visible sign of the brokenness of Christ's Body it would be! I know that many of you celebrate or distribute Communion in your roles as ministers and elders; continuing to do so while fasting yourself will have all the more significance. Please prayerfully consider this. Grace and peace, Chris Glaser. [end box or sidebar] ================================================================= Dedication As I have been once again re-reading old issues of *More Light* and its descendant, the *More Light Update*, I've been caught up in nostalgia -- a nostalgia of hope -- as I remember the optimism with which many of us embraced this struggle so long ago. As I read, it became apparent to whom I should dedicate this second ingathering of written excerpts from PLGC's archives: Bill Silver, the openly gay candidate in New York City Presbytery who prompted its request for "definitive guidance" from the 1976 General Assembly on the ordination of "avowed, practicing, homosexuals." Bill was the first to say he preferred not to think of himself as "practicing," but rather, as an "accomplished" homosexual! Bill is a graduate of Union Theological Seminary in New York City and, at the time, was called to serve a Manhattan church in an arts ministry which included work with children. His transformation when he came out as gay earlier in his seminary career was so amazingly transforming that he sent birth announcements to his family and friends! The first PLGC gathering I attended met in Bill and Danny's Manhattan apartment in the spring of 1976. He and I joined David Sindt and other PLGCers for the first time at the Baltimore 1976 assembly of the former UPCUSA, and found ourselves changed overnight into fellow lobbyists and close friends. The Presbyterian Church finally lost Bill Silver at the 1982 Hartford G.A. The impending reunion of the northern and southern streams of Presbyterianism hung thick in the air, impeding the liberating work of our Advocate, the Holy Spirit. Bill and I privately consulted with stated clerk William P. Thompson, and made the trusting but tactical error of disclosing our strategy for achieving a more open interpretation of "definitive guidance" at that G.A. through a commissioner resolution. It involved demonstrating to the assembly that the southern stream had left decisions regarding ordination of gay people up to presbyteries; thus the northern stream should acknowledge those rights. But we felt that Thompson betrayed us, because he then readied the southern stated clerk James Andrews to speak against us, and called upon him immediately after the idea was presented on the floor of that assembly. When we lost the vote, Bill Silver tore off his visitor badges, threw them down at the commissioners, and shouted his disgust. Bill Silver is the winner in his resulting departure from the PC(USA) and our denomination is the loser. Coming out of the church served as another wondrous transformation in which he seemed happier than ever before. He enjoyed fixing up his New York City flat, doing his art, tending to extraordinary gardens, first on his rooftop, now on Fire Island, where he summers. He had a wonderful job doing market research for two successive national magazines until downsizing ended his position a few years ago, turning him to free lance work. The last time I saw him, he took me to dinner and then to his favorite bar in the Village -- a piano bar where we sang show tunes till the place closed. Though now on disability and coping with AIDS, his fiery spirit seems stronger than that of our denomination. His caustic wit still cuts through the church's pretense, but he is no longer involved with the Presbyterian Church. Yet Bill has made an indelible mark on the Presbyterian Church (USA). Though Bill is now above the fray, our denomination is still trying to deal with that pesky troublemaker from New York who dared to believe God had called him to ministry. Thus, in thanksgiving to God, I dedicate *Illuminations 1997* to William D. Silver, prophet extraordinaire and accomplished homosexual and friend. ================================================================= A Personal Note This will be my last special summer *Illuminations* issue of the *More Light Update*. The PLGC Executive Board has reduced my responsibilities to the special winter *More Light Prayer Book*, and two rather than four columns per year. The Board has chosen an excellent writer and speaker for next year's special summer issue and as contributing columnist: Lisa Larges, whose skills are evident to anyone who has read or listened to her. We will all be blessed by her ability and wisdom. -- Chris Glaser, Atlanta. Note: Brackets [] denote current editor's notes or substitutions; parentheses () denote original editor's notes. ================================================================= September-October, 1978 More Light 32 [The cover of this newsletter bore the quote from Will Rogers, "What is worse than ignorance is 'knowing' something that is not true."] Bill and Sarah (pseudonyms), tell their story in letters to *More Light*: From Bill: Quite by accident my wife found a letter that I had left at home inadvertently and thus learned I was gay. It was a real shock for her to discover this after more than twenty years of marriage, and we had some painful days together as we explored what this means for us. For me, it was the lifting of a great burden. Finally I was able to share with her that part of me which had been hidden and with which I had struggled for many years. No longer need there be deceit. While my burden was lifted, in reality it was shifted to her, or rather, she received a new burden in her life. I shared with her that first long letter which I wrote to you telling of my pilgrimage and in which I spoke of the dilemma of being married, loving my wife and children, yet being gay. I shared with her several of your articles, the PGC newsletter, and a number of books that have been helpful to me. While this has been very difficult for my wife to comprehend and/or understand, she has been wonderful and most supportive. I had been afraid of rejection and fearful that everything might fall apart. It hasn't -- in fact, communication is much freer and fuller than ever before. ... One indication of my wife's support is this letter she wrote in response to a letter in the September issue of *A.D.* [the former joint publication of the UPCUSA and the UCC]. Sarah's letter: ... The tragedy is that we entered marriage ignorant -- depressingly uneducated concerning self and sex, with a bag full of taboos that, except for the grace of God, could have choked our relationship from the beginning. How could Bill have known he was homosexual? That word was so "bad" he had hardly let himself think it, let alone acknowledge and, certainly, never affirm that he was one! God has made every part of nature with infinite variety; yet, we seem to believe he has made only one permissible kind of sexual expression. We did know we had a problem. Sexual fulfillment clearly was not the high the media says it can be. We told ourselves that was how we were made, though secretly we both yearned for more or, in Bill's case, a different expression of sexuality. Because of the secrecy, there was much else we could not share. Bill showed me he was tender, thoughtful and caring by things he *did*, but it is as if the saying stuck in his throat. No wonder! He feared his emotions would betray him, and I thought he was simply uncomfortable with emotional thoughts, so I bottled mine and talked about everything except the most personal things. Such a situation is indeed *tragic*. I feel so dumb. I should have been suspicious years ago, but my profound trust, along with my abysmal ignorance, allowed no suspicion. When I did learn his secret, the dam burst wide open and years of bottled feelings and emotion gushed out for hours on end. *Now* I *am* angry, but not at him. I am angry at a church who, instead of setting prisoners free, has condemned them to a closet that has been so dark and suffocating that one wonders how those in it have had the power to appear normal and even to continue serving a church that also cried condemnation. No wonder the concern for the downtrodden and oppressed [on his part], for all those in need of liberation! ... Will we part? No, I'm going into the closet to keep my beloved company till he and others can all come out. The church, then, seeing who so many of them are, and how they have contributed to the church and the world, will surely beg God for forgiveness for its cruelty and unwillingness to understand over these many years. But I don't suffer as silently as my husband. I'm going to be shouting from the closet. This is my first yell. I'm taking Sarah as my closet name. Sarah went with Abraham when he began, in old age, a journey of faith. I may be younger than Sarah was, but my husband and I are now affirming an unusual relationship and we go out in faith, not knowing where or how God will lead us in years ahead. The path is obscure, but I believe that God does know the way. [In 1997, Bill and Sarah are still together, still active Presbyterians, and are out to their grown children and many friends, who have proven supportive.] * * * Faggot Answers to Bigot Questions From "Exploding Myths About Homosexuality," reprinted from the often sardonic *Frying Pan* and published there anonymously by Bill Silver: *Aren't all lesbians tough, loud, and pushy?* They can be, particularly when replying to such rude statements as this one. What is wrong with a woman being tough, or loud, or pushy? Women have as much right to be loud as to be soft, Saint Paul notwithstanding. But the truth is lesbians are not *all* anything, other than women. They look, act, talk, and live like straight women, are as diverse and different, and are often unidentifiable even to each other. Your own mother may be one - - so there! *Dyke, Faggot, Queer, Gay, Homosexual, Lesbian -- Don't they all mean the same thing: a perverted person?* ... *Queer, Faggot*, and *Dyke* are words of derision, although sometimes they are used by gay people or their friends as joking terms of endearment. (If you think you know one well enough, go ahead and try it.) But more often they are used by people who secretly feel homosexual desires that they can't admit. Watch out for people who use these words in anger, and *never* share a room with them. *Do homosexuals play male and female roles in their relationships?* Only as party games -- and sometimes on Halloween. If by "male/female" what you really mean is "dominant/passive," "master/servant," or "top/bottom," *no* healthy whole person ought to be restricted to those roles. There may be some gay people who do relate in that way, and for the same neurotic reasons that many straight people do. Now, if this question is really asking whether gay people relate as if one of them *is* the opposite sex, then it's even more foolish than I thought. Of course we don't act as if we *are* the opposite sex, or we wouldn't be *homo*sexual at all. "Homo" means "same" (in this instance) and not "opposite" (in any instance). So why would we want to pretend to be the opposite of what we find attractive? We might as well pretend one of us was a *tree*. No, contrary to what Leviticus says, a *real* homosexual man lies with a man *as with a man* -- NOT as with a *woman* -- that's what it's all about. *Are homosexual males interested in seducing straight men for sexual purpose?* Nowadays, hardly anyone is interested in seducing straight men for sexual purposes -- including straight women. Why would a gay man want to seduce someone who would not be really interested or aroused by another man? *How come there are no homo-oriented people in the Bible?* For the same reason that Pittsburghers think that there are no homosexuals in Pittsburgh. Gay people have always been smart enough to fool straights. ... *Why do homosexuals try to proselytize and spread their condition?* Now really, who is it holding up their sexuality as the be all and end all of human existence? Not gay people, that's for sure. You never heard a gay person urge straights to try to "cure" their heterosexuality through therapy. ... ================================================================ November-December, 1978 Newsletter #33 From a letter of David Sindt [PLGC founder] to the stewardship committee of Lincoln Park Presbyterian Church in Chicago: I want you to know why, instead of increasing my pledge to Lincoln Park Church this year, I am reducing it. The reason for my reduced pledge -- a second-class pledge, so to speak -- is that since May of this year I find myself reduced to being a second-class member of the church solely on the basis of my identity as a self-affirming, practicing homosexual. While I am acceptable as a member, I am barred from ordination as minister, ruling elder, or deacon -- and thus from any formal leadership capacity in any of the church's judicatories, from congregation on up. * * * From "For Freedom Christ Has Set Us Free," a sermon based on Galatians 5:1-6 delivered by the Rev. Tari Lennon during *An Ecumenical Service for Human Rights* held at the outdoor Greek Theater in Los Angeles just days before Californians voted on the infamous Briggs initiative, Proposition 6, that would have banned gay and lesbian schoolteachers as well as teachers who supported gay rights: One fine day not too many weeks ago, I was sitting in my office, in my "conservative-to-moderate" or "moderately- conservative" church in Thousand Oaks, minding my own business, when I received a phone call. The caller, Chris Glaser, said, "I've been given your name. I'm wondering if you'd be willing to come and be a participant in a rally on behalf of human rights -- " and before he could say the rest, I said, "Sure." Then when he said "to defeat Proposition 6 on behalf of gay rights," I started shaking. Now, you know, that's *embarrassing*. That's very embarrassing for a credentialed liberal who won her badges through all the picketing, parading and protesting of the sixties, who never once asked herself the question, "What will people think if I go out there and march on behalf of civil rights? Will they think I'm a closeted black?" I never once asked myself after the Cambodian incursion, "Should I go or should I not go? They might think I'm a clandestine Communist!" Nor during the bra-burning days of the women's movement did I ever say, "No, no, I can't go. They might think I'm a woman!" So it's embarrassing for a credentialed liberal to have revealed to her that she still has some ambiguity about herself, and if there are any others of you like myself present today, I say to you, *"For freedom Christ has set us free; do not return again to the yoke of slavery."* ... The real work for us, you know, begins on Wednesday morning after Proposition 6 has been defeated. ... Number one, I think it's so important, particularly for those of you who are gay, not to give up on the church. We need you. ... It's one thing to talk about homosexuals, it's one thing to talk about gay folk "out there" somewhere, it's quite another thing to be passing the peace to one sitting right next to you in church! ... Secondly, I think it very important for the straight community to find new strategies and new ways to work intentionally for the ordination of gay clergy. My friends, if we wait until straight folk get themselves together and are ready to accept it, we're gonna wait *forever.* The kind of freedom to which Christ is calling us, the kind of slavery to which we are never to return again is the radical freedom that requires us dealing with what we have to deal with *in the midst of it,* and I say let us work for the ordination of gay clergy and *then* deal with the problem as we have gay clergy there, rather than waiting until folks are ready to accept, because I tell you, if it's anything like waiting for folks to get read to accept a woman ...! ... And my final word for us today, for gay or straight, for all of us, is to remember and to recall that the biblical witness and the testimony of the Judaic-Christian tradition is that the purposes of God, the will of God, has always been advanced by the oppressed. It has never been through the self-satisfied complacency of the status quo that God's word got intruded anywhere. * * * From a caption from a photo layout of the same event: "For a long time I thought that committing yourself to justice is a kind of prayer in and of itself," Peter Yarrow prefaced his singing, "So I regard this as only a part of the service of which I've been a part ever since we started working to defeat the Briggs initiative." Odetta joined him to sing "Blowin' in the Wind" and another moving singalong, "This Land Is Your Land." * * * From "New York Church Acts on G.A. Recommendations": "In harmony with the General Assembly of the United Presbyterian Church, West-Park Church affirms the civil rights of *all* persons. Further, in keeping with our General Assembly's guidelines, this community of faith welcomes as members homosexual persons who both seek and have found Christ's love. This local congregation will not select one particular element from a person's total humanity as a basis for denying full participation and service in the body of Christ. ... "Within this context, West-Park Presbyterian Church reaches out to Christian and non-Christian homosexual persons with a ministry of support, caring and openness, a ministry in which the creative, liberating power of the Holy Spirit rules and guides." [Essentially, this is believed to be the first "More Light" church statement, though West Hollywood Presbyterian Church in Los Angeles had already embarked on a full-scale ministry within the gay community and Munn Avenue Presbyterian Church would subsequently pass a welcoming statement that first included the self designation of "More Light." The West-Park Church was led by our friends, the late Rev. Bob and Evelyn Davidson.] * * * From "PGC Wins Tax-Exempt Status!": After eight months, several long distance phone calls, and three exchanges of correspondence with the Internal Revenue Service, Presbyterians for Gay Concerns (Presbyterian Gay Caucus, Inc.) received word in November that we have been granted tax-exempt status under Section 501(c)(3) of the Internal Revenue Code. That means that any contributions to PGC are *definitely* tax- deductible! [This is historic, because in those "olden" days, gay and lesbian groups had to overcome a lot of homophobia to gain tax-exempt status.] ================================================================= January-February, 1979 Newsletter 34 [With this newsletter, Lorna Wuertz of the San Francisco Bay area joined Chris Glaser to co-edit ensuing issues.] From "A Prayer" written by Rev. Robert Davidson for the opening of the meeting of the New York City Council when they "happened" to be voting on a gay rights ordinance: Lord God, we pray also for your blessing upon the members of this New York City Council. Faced with a difficult decision, where there is no unanimous view, may conscience and courage come together to lead toward truth and hope. Bring to this body freedom from cynicism or despair. Bring release from the curse of homophobia. Help each member to be sensitive to the conflict of views. Help each member to appreciate the yearning for justice and freedom among homosexual persons. Help each member also to appreciate the fear for family stability which causes many others to stand against that yearning. May your mighty spirit work in such a way that a decision may be made which will bring new hope to those who have been long oppressed and may that decision be made in such a spirit that fears may be reduced rather than inflamed. * * * From "The Cris (sic) Glasser (sic) File" assembled by Chris Glaser's committee on his candidacy for ordination and published in excerpts under this title [the file label and most of the correspondence repeatedly misspelled his name]: March 31, 1976 -- An excerpt of a "coming out" letter from Chris to the Session of his home church, First Presbyterian Church of Van Nuys, California. Each of the past two summers you have welcomed me into your pulpit to preach a sermon, a sermon in which I have stressed the theme that God is found in the most unexpected experiences and in the most unexpected persons. I write to tell you that my life has included an unexpected experience: my sexual orientation is and always has been for members of my own sex. By telling you this, I become one of those "unexpected persons" with whom and from whom you have shared and received Christ's love, not knowing that I was a homosexual person. If you have found the love of God in me, it is because I have found the love of God in all my experience, including my homosexual orientation. June 20, 1976 -- Excerpt of a letter of response to Chris from the Session of First Presbyterian Church of Van Nuys: For some of us this has been an easy subject with which to deal. We have discussed it among ourselves at length; we have personally prayed and wrestled over what it means for you and for this congregation. You surely understand that it will continue to be a source of differing opinion for some time to come. We in the Session, however, have been able to achieve a consensus that we hardly thought possible two months ago. By unanimous vote in our meeting of June 17, we agreed 1) that we want you to know that we continue to recognize you as an elder of this congregation, affirming your faith in Jesus Christ and your calling to the ministry; and 2) that it is not possible at this time for us to invite you to fill the pulpit when you are home this summer -- because of the problems that would present to others in the congregation. March 14, 1977 -- An excerpt of a letter from Chris's liaison on the candidates committee [former term for CPM]: I guess I certainly feel that you would have real difficulty in the ordained ministry when you were "carrying a cross" for a cause other than the cause of Christ. I am sure that you would come through as an angry young man out fighting for your position and it seems to me that this could only bring alienation within the church family. I see a minister as needing many skills toward reconciliation and I feel that your present position would preclude you from being an effective minister because of your crusading activity. March 17, 1977 -- An excerpt of a letter from Chris' response: I *do not*, as you say, "carry a cross for a cause other than the cause of Christ." If I did, I would not be doing ministry in the Church -- and in fact, without Christ provoking me out of my lethargy, I doubt I would be doing ministry anywhere. Following the one who preached deliverance to the captives and good news to the oppressed, I too preach the gospel of the Kingdom to *all* -- and urge all to repentance as well as to faithfulness to God. (The "all" includes me too.) Christ has called me to see that *his* ministry must be *my* ministry. I *am not* perceived by myself or others (both gay and straight - - especially my gay and straight counselees!) as "an angry young man out fighting for (his) position." My ministry has been one more of reconciliation than crusade. Weekly I receive verbal and written communication of the reconciliation effect by Christ's use of God's gifts to me: a mother who is able to remain loving and caring when her daughter admits her Lesbianism; a pastor who is able to support the faithful and monogamous relationship of an elder with his lover; a gay person who at last is able to see that it is not God who has deserted him or her, but rather an all too human institution which mistakenly identifies its laws and customs with God's love. * * * From "First Annual PGC Winter Conference -- Feb. 2-4, New York City" by James D. Anderson: Saturday's discussion groups reported their recommendations. Highlights included the suggestion, greeted enthusiastically, that PGC try to identify MORE LIGHT congregations -- congregations in which gay people will be welcomed as full participants in the Body of Christ without having to hide or deny their sexual orientation, congregations anxious and willing to receive more light on questions of life style, sexuality, feminism, and mission and ministry with all peoples. From "Council Will Recommend Against Ordination of Homosexuals," reprinted from the February 12, 1979 issue of *The Presbyterian Outlook*, which describes the PCUS's Council on Theology and Culture's modification of the UPCUSA paper on homosexuality: The PCUS paper also substitutes a paragraph on the understanding of sin. The new language notes that "while the practice of homosexuality is called a sin, the paper does not speak of the homosexual condition as a sin. Rather, to avoid falling into a shallow and moralistic view, it takes the homosexual condition to be an effect of sin whether its origin is thought to be willful, congenital, or social." This understanding of the sinfulness of homosexuality, the paper asserts, "does not preclude the possibility of relatively loving and faithful actions even within the framework of such a condition of sin. Nor should it be viewed as an isolated or even unique manifestation of such sinfulness. Self-righteousness on the part of heterosexual people will be avoided more easily if it is remembered that such human orientations as racism and economic elitism equally manifest the same complex, yet powerful, condition of sinfulness." [?!?!] ================================================================= March-April, 1979 Newsletter 35 [Pages 1-8 of this newsletter was mailed to every G.A. commissioner for the next assembly; an insert of pages A-H was included for those on the mailing list. This newsletter begins including portions of the newsletter of the northeast, edited by James D. Anderson.] From "Letters": I am grateful that there is a PGC. It has made me realize that I am not alone, and that there are other Presbyterians, some "out" and the rest "hiding" like myself who feel they can still serve the Lord and yet express their affection openly and honestly. I am glad that there is a PGC that is fighting to end the discrimination that we suffer, and one day we shall win our freedom. I was impressed by a statement former Moderator Thelma Adair made during her closing speech about the Presbyterian Church today: "Diverse in our unity and united in our diversity." PGC is working to make that a total reality. Peace, Name Withheld * * * From a book review by Dr. Ralph Blair, Presbyterian founder of Evangelicals Concerned, of *Homosexuality and the Church* by Richard Lovelace, a member of the United Presbyterian Task Force to Study Homosexuality, reprinted from EC's quarterly *Review*: ... Surely the continuing breeze of God's Holy Spirit was not exhausted in Luther and Calvin, two to whom [Lovelace] is in particular debt. Being heir to these "magisterial Reformers," as he claims to be, he follows them in misusing the Bible to refute contemporary gains in scientific insight made under God's Common Grace. In their day it was the sun; today it is homosexuality. Is Lovelace the Puritan so revolted by homosexuality that Lovelace the church historian forgets that it was Luther who argued: "This fool (Copernicus) will turn the art of astronomy upside down .... The Scripture shows and tells another lesson, where Joshua commanded the sun to stand still, not the earth" and that it was Calvin who said, "Who will venture to place the authority of Copernicus above that of the Holy Spirit?" About another persecuted minority, was it not Luther who wanted to rid his country of the Jews and who advised that they be deprived of "all their cash and jewels and silver and gold" and "that their synagogues or schools be set on fire, that their houses be broken and destroyed?" Can Lovelace not see John Knox's thumbscrews as silent testimony today, not to fidelity to his Lord, but to the excesses of an arrogant theoretical rigidity, thoroughly culture-bound? It is a very dangerous thing to link indiscriminately to church fathers who were themselves captive to a sinful parochialism. In his preoccupation with preserving all parts of the Reformed past, Lovelace resists reform that is needed if for no other reason than that we all learn to love each other more realistically. If one demands more of one's neighbor than one demands of self, does he love that neighbor *as* he loves self or does he love less? Lovelace demands much from his gay neighbors, as he admits. They are to contrive celibacy (but isn't that a gift?) or submit to sexual reorientation through "ex-gay" ministrations (but do these produce what he claims they do?). If gay Evangelicals still affirm their homosexuality, he urges them to join the Unitarians, for their continued presence in Lovelace's church "could cause catastrophic loss in giving and church membership" which would threaten "the economic base of clergy and administrators." He says he also asks "a great deal" from churches: Give up homophobia (hardly a comparable demand). * * * From "In an Overture to the General Assembly, Long Island Presbytery Challenges State Clerk William Thompson's Interpretation of Last Year's G.A. Action": Therefore the Presbytery of Long Island overtures the 191st General Assembly to affirm the right and responsibility of each church to elect its own church officers and the right of each presbytery to determine its own members, following the guidance of the Holy Spirit in determining the faith and godliness of such individuals, being guided but not constitutionally bound by the "Policy Statement and Recommendations" of the 190th General Assembly in regard to homosexual persons. *In a letter to the Presbytery read to presbyters on the day the above quoted overture was adopted, Rev. Thomas J. Philipp described a meeting with William P. Thompson:* The meeting was requested by Elder Jean Dietz, Rev. John Long, and myself from the Presbytery of Long Island, and Rev. Robert Davidson, Rev. Byron Shafer, and Mr. William Silver of the Presbytery of New York City. Several issues became the focus of discussion ... First is the matter of presbyteries and congregations being "bound by the action of the General Assembly." ... We must take the action of the General Assembly for what it was declared to be, namely, "definitive guidance." Mr. Thompson is the first one I have heard to use the word "guidance" in the context of being "bound thereby." I asked Mr. Thompson for the dictionary definition of the term "guidance," and he informed me that it was not necessary for him to consult a dictionary because the meaning of "guidance" is common knowledge. I would argue that the common meaning of the word "guidance" *is* the dictionary meaning, namely, "to offer advice." Advice should not be ignored, but advice can be rejected. ... The second key "bone of contention" between Mr. Thompson and those of us who met with him is whether the action of the 190th General Assembly renders a constitutional interpretation of Section 37.03 of the *Book of Order*. Mr. Thompson argues that it does. The six of us recreated for Mr. Thompson the situation and the setting at the G.A. in which the document was presented and thus approved. When the Rev. Thomas Gillespie, chairperson of the rewrite committee, presented the report which, after debate, was adopted, he said: "We recommend that this Assembly offer no less but no more than has been requested. We propose, therefore that this G.A. not exercise its right to render a constitutional interpretation. We propose, rather, that it offer the 'definitive guidance' requested ..." The Rev. John A. Huffman, Jr., also a member of the rewrite committee, and a close friend and colleague of the Rev. Calvin Gray in Presbyterians United for Biblical Concerns, said, "We have endeavored to give the presbyteries that definitive guidance which they have requested without pre-empting their constitutional rights and responsibilities." (Both quotes from the *General Assembly Daily News, May 23, 1978, p. 4.) ... Mr. Thompson then proceeded to tell us that the commissioners did not know what they were voting when they voted. One of our group asked him if he was not then under obligation to clarify the issue for the commissioners prior to their voting in light of the statements of Mr. Gillespie and Mr. Huffman. Mr. Thompson informed us that he had not read the document prior to its adoption by the G.A. and, secondly, that he would not render an opinion on a matter before the house until he was asked to do so. We indicated to him that it seemed inconceivable that he would not have read this document in light of the fact that it was the most hotly contested item on the agenda and that the debate was being recorded by the public media. It also needed to be pointed out to Mr. Thompson that on other occasions he has made a ruling or judgment prior to being asked to do so. (Editor's note: The tapes of the 1978 G.A. reveal that Mr. Thompson was in fact asked for an opinion on whether what the Assembly voted would be legally binding for presbyteries and congregations or simple guidance as the commissioners wished to give. Thompson replied he had not read the document, and in any case, could not/would not render a judgment until after G.A. was dissolved.) Possible courses of action -- ... 4. Encourage research by both church historians and legal scholars on similarities, if any, between this situation and the situation in the denomination in 1924 when the General Assembly, by a majority vote, affirmed the Five Fundamentals and sought to reprimand the Presbytery of New York City for ordaining two graduates of Union Seminary who declined to affirm belief in the Virgin Birth. At that time the "fundamentalist" drive was blocked by an "Affirmation" of ministers who refused to accept modification of the church's confession save by *constitutional procedure*. Within a six month period that Auburn Affirmation received 1,274 signatures and that affirmation was sustained by the General Assembly of 1927. * * * From "Genesee Valley, Geneva PGC Folk Active" by Keith Hershberger: ... We watched a synod movie on Missions to the Synod at [Colgate Rochester-Crozier Theological] seminary. One scene seemed incredibly relevant: it began with focus on a single maple tree syrup tap. Drip, drip, drip. Then another appeared: slow, methodical, patient, persistent drips. The camera panned out to cover the wider scene of hundreds of dripping taps and the message was clear. It shed new light on our struggle. * * * From "More Light Churches -- A Directory" by James D. Anderson: PGC is often asked by gay people for names of churches into which they will be welcomed as full participants in the Body of Christ without having to hide, deny, or apologize for their sexual orientation. ... PGC calls churches which are fully open to all of God's children "More Light Churches" ... Everyone at the PGC/NE reception on March 20 was filled with joy when the Rev. Richard Szeremany, pastor of the Munn Avenue Presbyterian Church in East Orange, New Jersey, announced that the Session of Munn Avenue Church has declared the church to be a More Light Church. We hope many other congregations will soon follow Munn Avenue's lead. *More Light Churches* 1. Munn Avenue Church (United Presbyterian), 7 South Munn Avenue, East Orange, NJ 07018, (201) 674-0245; J. Richard Szeremany, D.D., Pastor. Easily reached by public transportation or car from northern NJ or NYC area. * * * From "PGC/NE Reception -- A Time for Sharing" by James D. Anderson: P.S. Special thanks to Margaret Stoltman for her delicious pie, and to Lily Joules for bringing it down all the way from Rochester. ================================================================= May-June 1979 Newsletter 36 From "GA Receives Report of Gays" by Vic Jameson, reprinted from General Assembly Daily News: By a sizable majority and after only brief debate -- and with the understanding that their action did not express concurrence or endorsement -- commissioners to the United Presbyterian General Assembly voted to receive and refer to one of its committees a report from Presbyterians for Gay Concerns on Saturday, May 26. * * * From a photo caption in our newsletter that accompanied the above reprinted story: In the press conference [following reception of the PGC report], Bill Silver claimed the reception was "a significant step toward righting the wrongs of the past." Sandy Brawders said Presbyterians were simply responding to "our attempt to be responsible within the United Presbyterian Church." PGC Founder David B. Sindt, who submitted the first PGC report five years ago, was glad that G.A. finally "learned what Chapter XXVIII is all about." The Report of PGC for 1978, written by Chris Glaser as his last act as Coordinator in February, was later recommended for reception by the Committee on Minutes and Reports I "without exception" -- in other words, the Committee found no mistakes in the report, though some committee members tried! * * * From "Suite News -- A Report from PGC's Hospitality Suite at the Kansas City Assembly," by Rodger Wilson: The PGC suite changed its tune this year, from a solitary blues melody with occasional grand and depressing chords to a gradually developing work made up of an ever-increasing number of voices which had to learn the intricacies of harmony before proceeding into a movement that ends with a leading chord ... a unified sound which leads the listeners and performers alike into an uncontrollable anticipation .... The suite continued in its role as retreat, chapel, bar, lounge, and lodge in one. The spacious rooms allowed large gatherings (often late into the night to the dismay of those needing to sleep) and as a place for quite sharing of concerns, information, love and peace, disappointment and joy, hunger and thirst. For the many new visitors, especially those in the world of the PCUS, the staff, when there, offered advice to confused or weary commissioners, drink (of many different kinds) to the thirsty, prayer and counsel to the weak in spirit, and a hug for those in need ... * * * From "Legalism Wins at General Assembly: A Personal View," by James D. Anderson: St. Paul would have been very uncomfortable at the 191st General Assembly of our church. Our commissioners made heterosexuality or, barring that, celibacy and/or guilt a constitutional requirement for ordination to any office of leadership in the United Presbyterian Church. Persons of heterosexual bent may of course be celibate (although the church has turned Paul around here too, much preferring marriage and lots of procreation), but homosexually oriented Presbyterians must be celibate, and they also must feel such guilt over their sexual orientation and affectional preferences that they repent of every desire and act of reaching out to another in sexual love. If our General Assembly were voting 1900 years ago, surely they would have opposed Paul then as well, decreeing that only Jews could be real Christians. Circumcision was essential. It says so in the Bible. ... Last Sunday I was home worshipping in my New Jersey country church. After the sermon, we received into "full membership" seven young people. That's what it said in the bulletin -- "full membership." Now they can be chosen and ordained to lead as deacons, elders, even ministers. But I can't. I'm not a full member anymore. I'm a second class member. The legalists got me. I got up and walked out. Now what shall I do? * * * From "Homosexual Ordination Denied -- PCUS Assembly" by Aubrey Brown, reprinted from General Assembly Daily News [the PCUS met concurrently with the UPCUSA in Kansas City]: A firm stand was taken on Tuesday, May 29, against the ordination of homosexuals by the General Assembly of the Presbyterian Church in the U.S. The crucial vote on the pending issue was not counted but it appeared to be about 2-1 against sending the report back for another year of study. The report adopted was essentially that approved last year in San Diego by the General Assembly of the United Presbyterian Church. The UPCUSA General Assembly this year reaffirmed its earlier action. [More Light] Editor's Note: Clearly, these two paragraphs from the General Assembly Daily News do not cover the whole story of the PCUS decision. Untold is that PCUS's General Assembly statement is not legally binding but advisory to PCUS presbyteries and congregations, unlike the UPCUSA, and that PCUS's G.A. also set up a continuing task force on homosexuality. * * * From "Episcopal Panel Advises Church Not to Bar Homosexual Priests" by Peter Kihss, reprinted from *The New York Times*, June 3, 1979: A national Episcopal Church commission recommended yesterday that homosexuals be allowed to be ordained as priests if "able and willing to conform their behavior to that which the church affirms as wholesome." In its recommendation for action by the church's triennial convention next September, the commission proposed that ordination decisions in individual cases be left to bishops and commissions on ministry, and urged the convention not to enact "legislation which singles out a particular human condition and makes of it an absolute barrier to ordination." ... The report ... endorsed ordaining both homosexuals who "because of the enormous cultural pressure against them" do not want to be exposed, and others "who have suffered long enough and want to 'come out of the closet.'" However, it suggested that others might have "an abnormal obsession with homosexuality," aggressively demanding "gay" rights and seeking church blessing on their "marriage." The commission said it could understand their view also, and would welcome such militants into the church. "But we believe they are not competent and qualified to be ordained, nor to be seen as an authentic alternative sexual model," it added. * * * From "She's Still Our Daughter -- An Oregon couple comes to grips with their daughter's homosexuality," by James E. Solheim, reprinted from *A.D.*, [then] a Presbyterian and United Church of Christ monthly magazine, May, 1979: When Susan Shepherd called a family council in 1971 while home from the University of Oregon on Christmas vacation, her parents had no way of knowing that the conversation would change their lives. Sitting around the dining room table that night, Bill and Ann Shepherd learned that their daughter was a lesbian. ... For the first year the Shepherds treated Susie's sexual orientation as a "family problem." The following Christmas, however, Susie brought home a lover -- and a book on lesbianism for her parents. "That really cracked me open," Ann says. ... ... Early in 1976 the governor appointed Ann as what she calls the "token parent" on a task force on sexual preference. "Then I really started reading in earnest," she says. ... Ann helped form a Parents of Gays chapter in Portland. A national organization, it helps families deal with gay children and also serves as surrogate parents. "It is very sad to meet so many young people who told us they were dead to their parents because they are gay," says Bill shaking his head slowly. Ann adds, "Because of the solidarity we have in our own family, we can be good representatives to both the parents and their children." * * * From "Loving Sexuality in a New World" by Bill Silver: It's time -- time for the church to take the log out of its own eye, and stop trying to get the speck out of mine! It is time for all gay Christians to quit defending themselves, and get on with proclaiming the good news. We have spent long enough trying to justify our existence to the straight world. Jesus died for my life and that is justification enough. I stand in God's grace as a reborn, whole person who happens to be gay -- and if other "Christians" don't like that, that's *their* problem. My concern is to be a minister of the gospel -- to be busy about the Lord's work -- to proclaim liberty to the captives and sight to the blind. God has called me particularly to speak a word of wholeness and acceptance to all people who have been alienated and oppressed by the church's narrow definition of sexuality. God is love. God offers love and wants love in response. Jesus showed us that living a life of love is much harder, more demanding and exciting than living by the law. ... The *whole* church needs to struggle with issues of sexual expression -- not just gay people. Without passing judgment, it is clear that many people have not found very loving ways to express their sexuality. Some suppress it; some live in exploitative relationships, legally married or not; some express their sexuality indiscriminately in unloving ways, hurting themselves and others. Yet, the only guideline the church offers to this complicated part of our lives is a single hard and fast law -- heterosexual monogamy forever. There are even voices in the church claiming that pro-creative heterosexuality is God's one true purpose for all human life. Not reading beyond Genesis, they pretend that "Be fruitful and multiply" is all God ever said to humankind. ... Are we followers of Jesus, a man who did not choose marriage or procreation as any part of his life? He called people away from family responsibilities -- from burying fathers, tending family business, earning household income -- to a new world of radical openness to all people, sharing of resources with any in need, risking life itself to offer loving kindness even to an enemy. He let his own mother and brothers stand outside the door and said that his true family were those who responded to the gospel. He demonstrated love that was not based on bloodlines nor on sexual arousal, but on understanding the ultimate worth of every human being. He acknowledged that following his way might well cut us off from family, from their dreams and ours of the good life around a secure hearth. And Jesus had the audacity to call this "good news"! * * * From "Words From One Of Your Editors" by Chris Glaser: The most significant happening for Presbyterians for Gay Concerns at this General Assembly has not yet been verbally reported, though its results have been pictured in several of the photographs in this issue. The leadership of PGC has usually had to work together in tense and pressured situations, such as General Assemblies or all too brief encounters at conferences and meetings. When hassled, it's difficult to keep in touch with each other's feelings. Fortunately, Rev. Jim Hughes of Pittsford, New York, noticed our dilemma and invited the five PGC Steering Committee members present at G.A. to spend an afternoon sharing feelings under his leadership as a trained therapist. It was an incredible experience, and we came away with vastly increased communication, trust, and love. In our ministry of reconciliation among Presbyterians, we first must minister to ourselves. ================================================================= September-October, 1979 Newsletter 37 From "Letters": ... The Lord promises he will never leave us or forsake us, yet I can't help feeling like this is the case. Nothing is more forsaken than being gay in a very uptight straight place. Is it me who has left the Lord? or are the straights right? I feel like a rock and need to hear from someone who knows the feeling. So many gay people have little or no religious background and only know Jesus Christ as a swear word. I can't tell you how it grieves me, wanting to share with them the only thing I have. Over the years I've learned to cool it because they don't want to hear it, or in many cases, they heard it too much. My lover is this way; we can't talk about religion. I think it is the one thing that will drive us apart, eventually. All my life I've been Presbyterian .... My adult life has been filled with the desire to enter seminary and full time service. Now this period of doubt and wondering! I feel lost and let down by my family, my church, even the Lord. I wonder if any of you feel this at times? My heart says it is only the "fiery darts" and to keep going. In closing, I just want to say that I thank the Lord for you and the work of PGC. If I had money, I would send some. That too, seems to be one of the many things the Lord is teaching me to do without. I will, however, continue to pray for you and the work that you are doing and will make it a pact to daily pray. Your ministry blesses me as I'm sure it does many. -- In Christ, Name Withheld, Oregon * * * Enclosed is my check for $40 as a contribution to PGC. Since I just wrote a check in the same amount to the GOP Victory Fund, I felt I couldn't do less for PGC. I mention this to make the point that in asking the church to diversify to accept them, PGC should continue to be open to diversity within its own ranks. All gays are not "knee-jerk" liberals. Many, I am sure, think Milton Friedman has a better idea about economics than J.K. Galbreath, and Howard Baker may have a better idea about national security than Jimmy Carter. -- Name Withheld, Washington, D.C. * * * Please remove my name from your mailing list. I am in the process of severing all of my ties with the church since I no longer feel it is possible to maintain my church membership and my integrity as a woman, with the current direction the church is taking. I have always enjoyed reading the paper and my contact with PGC members has been a refreshing island of acceptance and affirmation in the midst of what I experienced as an uncaring, insensitive institution. -- Name Withheld, Chicago * * * ... Frankly, I'm looking to you for advice. I'm a 21-year-old Presbyterian from a very Presbyterian background. I'm also gay. I've been able to work out my thinking on many aspects of my gayness, and was even co-director of our gay student group at my college, where I'm a senior. But I haven't had anyone with whom I can discuss homosexuality vis a vis the Presbyterian Church. I read last year's Task Force report, all 200 pages, and was very heartened by the majority opinion. But the actions of the past two General Assemblies have torn my heart out. I can't decide whether to work for change within our denomination or simply change to a more liberal-minded denomination like the United Church of Christ or the Episcopal Church. ... -- Name and Hometown Withheld * * * From "Ignorance, Ineptitude, and Ill Will," reprinted in *PGC/NE Newsletter* by editor James D. Anderson from *Record*: Newsletter of Evangelicals Concerned: According to the Reformed Church in America's Theological Commission's paper, approved by the 1979 General Synod for study in RCA churches: "The story of the Church's dealings with the homosexual is mostly a story of ignorance, ineptitude, and ill will. For centuries, both church and society have used legal punishment and severe moral censure to try to control or get rid of homosexuality. These approaches have proved worse than useless. In using them, the church has denied its essential nature and failed the homosexual." The report continues: "Truly, exclusively homosexual persons are trapped in a sexuality they did not deliberately choose -- yet they are expected to contain their sexuality, which others see as not only wrong but especially disgusting. Guilt, self-loathing, and a fear of closeness to others easily comes into the lives of such people. The result can be deep loneliness and despair, regardless of whether the are acting out their sexual desires or are being celibate." The report urges homosexuals to try to change, though it recognizes that "A facile, overly optimistic view toward change and healing is unwise." According to the report: "A person's standing before God as one redeemed and cleansed through Christ is what is most important." * * * From a report on the 66th General Convention of the Episcopal Church in America in Denver, September 8-20, 1979, by "our Denver correspondent." As in the UPCUSA, the issue came to this General Convention after study by a series of bodies. Most debate focused on the third and final paragraph of the resolution and especially on the last sentence. It read: We reaffirm the traditional teaching of the Church on marriage, marital fidelity and sexual chastity as the standard of Christian sexual morality. Candidates for ordination are expected to conform to this standard. Therefore, we believe it isn't appropriate for this Church to ordain a practicing homosexual or any person who is engaged in heterosexual relations outside marriage. After discussion, debate, and argument that covered nearly ten days, the entire report, including the paragraph quoted above, was adopted by both the House of Bishops and House of Deputies. ... Following a precedent set at the last General Convention when conservative bishops declared they could not conscientiously ordain women, 23 bishops of the 133 voting) signed a declaration of conscience which concludes: Taking note, therefore, that this action of the house is recommendatory and not prescriptive, we give notice as we are answerable before Almighty God that we cannot accept these recommendations or implement them in our diocese insofar as they relate or give unqualified expression to Recommendation Three (see above). To do so would be to abrogate our responsibilities of apostolic leadership and prophetic witness to the flock of Christ, committed to our charge; and it would involve a repudiation of our ordination vows as Bishops: in the words of the new Prayer Book, boldly to proclaim and interpret the Gospel of Christ, enlightening the minds and stirring up the conscience of our people, and to encourage and support all baptized people in their gifts and ministries ... and to celebrate with them the sacraments of our redemption; or in the words of the old [Prayer Book], to be to the flock of Christ a shepherd, not a wolf. Our appeal is to conscience, and to God. Amen. Subsequently something over 100 of the 900 members of the House of Deputies also signed the declaration. * * * From "In Again, Out Again -- Joan Clark and the Methodists" by United Methodist Communications: April 23, 1979 -- The Women's Division of the United Methodist Board of Global Ministries has refused to accept the resignation of one of its field staff who has declared her homosexuality. ... Ms. [Joan] Clark told a news conference she felt the Women's Division discussion was "very helpful. People began to deal with the issue of homophobia," she said. "Like racism and sexism, it take years to struggle with this issue." ... She said, "I concluded gay men and Lesbian women are forced to participate in a conspiracy of silence that leads to our own oppression. Until some of us speak out, homophobia will continue to exist." ... April 27, 1979 -- The Women's Division of the United Methodist Board of Global Ministries by a vote of 40 to 13 today reversed itself and terminated the employment of Joan Clark of Dallas, Texas, a self-affirming Lesbian. ... Today the officers said their action was based on the *Discipline* which is "our mandate." [Like our *Book of Order*, the United Methodist *Discipline* requires heterosexuality, a.k.a. chastity in singleness and fidelity in opposite-gender marriage.] Joan Clark told the press: "With this action the Women's Division has sacrificed its heritage of commitment to justice for short term political expediency." * * * From "Three Days in Houston: Planning the National March on Washington for Lesbian and Gay Rights" by Rodger Wilson: Though I had anticipated the possibility of representing PGC at the planning meeting for the National March for Lesbian and Gay Rights, I had little understanding of what that would mean. I was not aware ... of the bureaucracy of the national committee. I was surprised to observe ... an attempt by the organizers to be inclusive of racial, geographical, and sexual minorities. Unfortunately, some of those minority persons were not willing to trust the system that they had created. [The first evening's] session, 6 p.m. to 2 a.m., was largely wasted on procedural matters. ... The caucuses continued the political maneuvering of the business session and showed an ultimate distrust of others and the system. ... I'm glad I represented PGC [at this organizing meeting] in Houston. We were the only religious caucus officially represented and were visible in the process. The formation of the religious caucus showed other delegates the concern of gay religious persons. We bore witness to the presence of God in our movement as well. * * * From "Dialogue at Lafayette Avenue Church, Brooklyn" by Ed Moran: ... Why, indeed, must we raise this issue? If a congregation or individual is spiritually mature enough to affirm that one element of a person's character is no bar to membership or ordination, then why not simply "go on to more important things"? It is for this reason: there are still far too many people, both inside and outside of Christ's church, who revile and condemn gay men and lesbians, driving these men and women away from the Source of grace and from the Church, which is the instrument of Christ's redemption on earth. ... Should not the Church affirm that it *is* possible for gay men and lesbians to praise their Creator in a loving, caring relationship? This does not imply facile relativism or "anything goes." As in any relationship, there is the possibility for sin as well as for grace. What disturbs me is that we *cannot* easily "go on to other things." If people "do not want to know any more," is not this possible a subtle mark of phobia as much as a mark of acceptance? Does this not suggest the official stance of General Assembly that welcomes gay men and lesbians *if they stay in their place* -- e.g., in the closet? ... When the issue is raised, when individuals or judicatories do take a stand, then we do run the risk of anguish and dissent in the church; we know that the peace and order of the church may suffer. But just as Christ could not be an instrument of our redemption until His Body was broken, perhaps the Church cannot be an instrument of reconciliation until its Body is broken. This is a harsh and frightening paradox, for no one hates controversy and bickering more than I. But we are saved by the sure hope of the Resurrection, in which the broken Body is restored to a new spiritual dimension. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Back to the Future Forward Looking News & Views from Across the Church Church Court Affirms Gay Ordination Irregular, But Valid -- Thoughts on the Decision by Keith Barber, Chairperson, Committee of Counsel, Second Presbyterian Church, Fort Lauderdale, FL The prayers, encouragement, and advice of PLGC and More Light Churches Network (MLCN) folks from coast to coast paid off on April 17 as the Permanent Judicial Commission of Tropical Florida Presbytery determined that although the ordination of Ray Whetstone as an elder at Second Presbyterian Church of Fort Lauderdale constituted an "irregularity" by Session, his ordination nonetheless stands. It was not all we could have hoped for, but it is enough, for now. With three members recused (one is attached to Second Presbyterian Church, one was a presenter at Presbytery in favor of Amendment B, and one had sent a personal letter to the elder whose ordination was challenged, expressing comfort for any pain that might arise from the commissioner's feelings on the issue), the remaining commissioners voted four to two that the ordination was an "irregular act and the Session is admonished to refrain from ordaining anyone who is a self-affirming, practicing homosexual person." But also four to two, the Commission ruled that it "being without authority in a remedial case, is unable to declare the ordination of Ray Whetstone null and void and there his ordination stands pursuant to Rule G-14.0203 of the Book of Order ...." (which declares that the offices of elder and deacon are "perpetual.") Actually, three opinions were written. Two commissioners found that there was an irregularity but the ordination stands. Two found that there was an irregularity and the ordination should be declared null and void. And two found that there was no irregularity, definitive guidance being just that -- guidance, and that the Session acted within its authority, and thus the ordination stands. The two commissioners who reached those conclusions presented the only opinion that detailed the reasons for their opinion. Although the complainant was represented by professional counsel, the church argued its own case and gratefully acknowledges the guidance and advise of PLGC's coordinators for judicial issues, Peter Oddliefson in Rochester, NY and Tony De La Rosa in Los Angeles, CA, as well as Charlotte Ann McCall in Tallahassee. We hope the complainant will take the partial victory he did receive and not appeal. Second Presbyterian Church calls itself "The Sanctuary" and that is really a reflection of seeing itself as a safe haven for all of God's children. For many years, the church has intuitively welcomed, loved, and nurtured all. Sexual orientation has simply not been an issue for our people. This case and the passage of Amendment B are helping the church become more intentional. The Committee of Counsel, appointed by Session to defend the church in this case, has been expanded into a More Light Task Force to lay out a course for consideration of becoming a More Light Church. And Session is considering one of the covenants of dissent that is circulating around the country. We wonder about the future relationship of our particular church and our denomination. Has the PC(USA) redefined itself in a way that excludes our church, perhaps unintentionally, as it seeks to deliberately exclude an entire category of God's children based on what we understand to be seriously flawed interpretation of Scripture? A final note on the support from PLGC people. On the Friday afternoon following the trial and several days before receipt of the decision, a beautiful floral bouquet was delivered to the church with a thoughtful card reading "from the Tropical Florida Chapter of Presbyterians for Lesbian & Gay Concerns." I don't know whose idea within our little PLGC group it was, but it was greatly appreciated, and the floral arrangement's display on our communion table that Sunday morning reminded us that we, indeed, have friends and supporters. A P.S. for those who way be residents of Tropical Florida Presbytery's territory: We do have a fledgling PLGC group going with active participation from about a half-dozen churches, and growing. You can make contact through co-moderators Rev. Laurie Kraus at Riviera Presbyterian Church in South Miami and Elder Ray Whetstone of Second Presbyterian Church in Fort Lauderdale (the church office will forward a message). Here are excerpts from the decision: IN THE PRESBYTERY OF TROPICAL FLORIDA CASE NO. 96.1 RONALD T. WEIR, Complainant, vs. The Session of the SECOND PRESBYTERIAN CHURCH OF FORT LAUDERDALE, FLORIDA, Respondent DECISION ... The stipulation in pertinent part states as follows: The Session ordained Ray Whetstone on the 14th day of January, 1996, as an elder knowing at the time of said ordination that he was actively engaged in a committed homosexual relationship with another male. ... The sole function of the Commission was therefore to resolve the matter in light of the "definitive guidance" as established by the General Assembly and its interpretation by other Permanent Judicial Commissions. We therefore reach the following decisions: 1. The action of the Session of the Second Presbyterian Church of Ft. Lauderdale in the ordination of Ray Whetstone as elder was an irregular act, and the Session is admonished to refrain from ordaining anyone who is a self-affirming practicing homosexual person. 2. The Permanent Judicial Commission, being without authority in a remedial case, is unable to declare the ordination of Ray Whetstone null and void and therefore his ordination stands pursuant to Rule G-14.0203 of the *Book of Order*, Presbyterian Church (U.S.A.) (1996-1997). John C. Sullivan, Jr. Jack VanderKlooster We concur in part and dissent in part: We concur in the decision that the action of the Session was irregular and that the Session should be admonished. We dissent from the decision that the Permanent Judicial Commission may not declare the ordination null and void. We believe it should be declared null and void. We believe that G-14.0201a does not apply where the ordination process itself is irregular, as is the case here. Rev. Norman Dalton Paul M. Stokes We dissent in part and concur in part: The undersigned respectfully dissent from the majority decision of the Permanent Judicial Commission of the Presbytery of Tropical Florida with respect to the finding of irregularity and statement of admonishment. We agree that the Second Presbyterian Church took "definitive guidance" as just that -- definitive guidance -- and carefully considered it before deciding to ordain a self-affirmed, practicing homosexual person. Lacking a constitutional mandate, the church acted within its authority. As stated in the opinion (Concurring and Dissenting in part) from the General Assembly Permanent Judicial Commission Case, Hope PC v. Central PC (Remedial Case No. 206-3), "definitive Guidance" is not authoritative interpretation. We agree that congregations should be free to prayerfully consider the guidance and either to follow the guidance or not, as their consciences and the Holy Spirit lead them in the election of their church officers. Furthermore, we believe, as G.6-0108a states, that it "is necessary to the integrity and health of the church that the persons who serve in it as officers shall adhere to the essentials of the Reformed faith and polity as expressed in the *Book of Confessions* and the Form of Government ... [and that] ... Freedom of conscience with respect to the interpretation of Scripture is to be maintained." G-6.0108b declares "... the Decision as to whether a Person has departed from essentials of Reformed faith and polity is made initially by the individual concerned but ultimately becomes the responsibility of the governing body in which he or she serves." We believe that the Session of the Second Presbyterian Church acted in accordance with G-3.0401b, in providing "... a new openness to its membership, by affirming itself as a community of diversity, becoming in fact as well as in faith a community of women and men of all ages, races, and conditions and providing for inclusiveness as a visible sign of the new humanity." We also call attention to G-4.0403, which mandates that all "... shall be guaranteed full participation and access to representation in the in the decision making of the church." Finally, we concur with the decision at numbered paragraph 2 of the main opinion and believe that the ordination of Ray Whetstone should not be declared null and void, as consistent with G- 14.0203, which declares that the office of elder and deacon is perpetual and no one can lay it aside at pleasure or be divested of it except as specifically provided in the Book of Order. Rev. Elizabeth Pankey Warren Eugenia B. Thomas * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PHEWA Affirms 1997 Declaration of Reformed Faith April 11, 1997. The Board of Directors of the Presbyterian Health, Education and Welfare Association has issued a statement concurring with the "1997 Declaration of Reformed Faith," issued January 12, 1997 in Rochester, New York. In doing so, PHEWA reaffirms its long-held position that the gifts of all persons in the church should be honored and respected. The statement of concurrence expresses the organization's repentance for its failure to stand with those who have been treated unjustly by society and by the church and asks God's forgiveness. It expresses grief that the difficult issues of sexuality will be addressed through Amendment B with legalism and judgment rather than with God's love and grace; and it acknowledges the pain of the many elders, deacons, and pastors in the Presbyterian church (U.S.A.) and in other denominations, who will experience the passage of Amendment B as the denial of God's call in their lives and of their very personhood. "The 1997 Declaration of Reformed Faith," issued by 25 people gathered in Rochester, New York [and printed in the May-June *More Light Update*], directly addresses the concerns of sexuality and ordination, stating the belief "that the gender of the partners in a sexual relationship is [not] a sign by which its inherent worth and acceptability before God can be judged." When the Declaration was presented to the PHEWA membership at their biennial meeting on January 18, 1997, several Board members strongly suggested that the matter be referred to the Board and the Executive Committee as there had been little time to study the document and no time to comply with the Covenant of Agreement between PHEWA and National Ministries Division, which requires consultation between the two prior to PHEWA taking any position contrary to current church policy. Since that date, the PHEWA Board has been polled and the NMD committee members have been apprised of the issues. The PHEWA Board of Directors voted to concur with the Declaration. "The Executive Committee recognizes that this is a very difficult issue for the church to resolve," commented Lois Rifner, PHEWA Vice-President. "If one looks at the total number of votes across the Presbyteries for and against Amendment B, one is struck by how close the vote was. This is an issue around which many fear the church may again split. We are concerned that this not happen. If we make decisions with the thought of protecting only our structure, we cease to be the church." Here is the PHEWA statement: Statement of Concurrence: 1997 Declaration of Reformed Faith The Presbyterian Health, Education and Welfare Association Board of Directors would like to announce their concurrence with the 1997 Declaration of Reformed Faith, issued on January 12, 1997 in Rochester, New York. We believe that the Declaration is consistent with the Barman tradition of statements of faith and that it is in keeping with the position of PHEWA on issues of faith and justice. In concurring with the 1997 Declaration of Reformed Faith at this time, we repent for the times when we have not stood with our brothers and sisters who have been treated unjustly by society and by the church. We ask God's forgiveness for the times when our concern about our position in this world hinders our being about God's work and for the pain that our failures have caused for others. In concurring with the 1997 Declaration of Reformed Faith at this time, we express our grief that the Presbyterian Church (U.S.A.) has chosen to address issues of our time and the concept of sin and judgment with legalism rather than with God's love and grace. In concurring with the 1997 Declaration of Reformed Faith at this time, we acknowledge the pain of the many elders, deacons, and pastors in the Presbyterian Church (U.S.A.) and in other denominations who will experience the passage of Amendment B as a denial of their call and their personhood. In concurring with the 1997 Declaration of Reformed Faith at this time, we understand that both the Amendment B and the Declaration of Reformed Faith express deeply held and conflicting beliefs of two halves of the church; and we pray for the Church in this time of struggle. PHEWA also adopted a resolution for continued prayer and dialogue: PHEWA Resolution on Continued Prayer and Dialogue Whereas, both the former Presbyterian Church in the United States and the former United Presbyterian Church called upon their respective denominations to have "concern for the just treatment of homosexuals [and their] protection from social ... discrimination (PCUS, *The Church and Homosexuality*, 117th GA, 1979), and "To reject in their own lives, and challenge in others, the sin of homophobia, which drives homosexual persons away from Christ and His church," and to encourage "agencies of the General Assembly, presbyteries, and congregations to develop strategies to insure the end of [harmful stereotypes]" (UPC, 190th GA, 1978); and Whereas the 205th General Assembly of the Presbyterian Church (U.S.A.) affirmed the commitment to end discrimination based on sexual orientation; and Whereas the beliefs in the Presbyterian Church (U.S.A.) are fairly evenly split on the issue of ordination of homosexuals, as indicated by the number of persons voting for and against Amendment B in the various presbyteries; and Whereas, this split is denying wholeness and justice to many members of the PC(USA), causing tension within the church, raising the specter of a division in the church, and deflecting the church from its mission to others; and Whereas, the issue of sexual orientation is one about which there are many strong feelings and prejudices in our society; and Whereas, "there is no distinction since all have sinned and are short of the glory of God" (Romans 3:23); and Whereas, "Israel, who did strive for righteousness that is based on law, did not succeed in fulfilling that law because they did not strive for it on the basis of faith" (Romans 9:30-32); and Whereas, "When controversy arises about the right understanding of any passage or sentence of Scripture, or for the reformation of any abuse within the Kirk of God, we ought not so much to ask what [those] have said or done before us, as what the Holy Ghost uniformly speaks within the body of the Scriptures and what Christ Jesus himself did and commanded," (*The Scots Confession*, Chapter XVIII); and Whereas, the Presbyterian Church (U.S.A.) is in the reformed tradition and is always being reformed according to the Word of God and the call of the Spirit (Book of Order, G-2.0200), Therefore, The Presbyterian Health, Education and Welfare Association calls the church as a whole to continued prayer and dialogue, to openness to the Holy Spirit, and the possibility of repentance, forgiveness and grace. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * G.A. Stated Clerk Supports Civil Rights for Lesbian and Gay Couples -- Sort of G.A. Stated Clerk has sent letters to "colleagues in ministry" and to legislators in Hawaii, expressing support for legislation that would deny to lesbian and gay couples the right to marry and would also limit civil rights of lesbian and gay couples to very few rights enjoyed by heterosexual married couples. We present some excepts from Kirkpatrick's letters, then a response from PLGC moderators and Executive Board (emphasis with ALL CAPS added by your editor, JDA!): Letter to Colleagues in Ministry Dear Friends: ... The 208th General Assembly instructed me to take the following action (emphasis with ALL CAPS added!): "Affirming the Presbyterian church's historic definition of marriage as a civil contact between a man and a women, yet recognizing that committee same-sex partners SEEK EQUAL CIVIL LIBERTIES in contractual relationship with ALL THE CIVIL RIGHTS of married couples, we urge the Office of the Stated Clerk to explore the feasibility of entering friend-of-court briefs and supporting legislation in favor of granting civil rights to same- sex partners." Responding to that action I have just sent the enclosed letter to legislators in the State of Hawaii. This letter expresses support of legislation ... to grant CERTAIN CIVIL RIGHTS to same- sex couples in long-term committed relationships with one another. ... ... I have been seeking appropriate venues to make clear the Assembly's long held witness for civil and human rights for homosexual persons and the 208th Assembly's specific concern to seek EQUAL CIVIL RIGHTS (as married couples) for same-sex partners. Bills currently before the legislature in Hawaii (particularly House Bill 118) clearly reflect both the Assembly's conviction that marriage should be between a man and a women and that same-sex-partners should be granted rights equivalent to those enjoyed by married couples. Since 1978 our Assemblies have consistently expressed the conviction ... that FULL HUMAN AND CIVIL RIGHTS should be granted to homosexual persons .... As those who follow Jesus Christ, who came to "bring good news to the poor ... release to the captives and ... to proclaim the year of the Lord's favor" (Luke 4:18-19), we must be diligent in seeking justice for all people. I hope you will join me in working for FULL CIVIL AND HUMAN RIGHTS FOR ALL PEOPLE ... Letter to Senators and Representatives of Hawaii I write on behalf of the 208th General Assembly of the Presbyterian Church (U.S.A.) in support of legislation currently under consideration in the Senate and House of Representatives of the State of Hawaii which would both recognize marriage as a civil contract between one man and one woman and, at the same time, extend rights and privileges EQUIVALENT TO THOSE GRANTED TO MARRIED COUPLES to those couples in relationships not eligible for marriage. ... I am grateful to see that there are currently bills before the legislature in Hawaii which both recognize marriage as being between a man and an woman and, at the same time, allow same-sex couples to be recognized as "reciprocal beneficiaries" with MANY OF THE RIGHTS AND PRIVILEGES CURRENTLY AVAILABLE only to married couples. It is the conviction of the Presbyterian Church, (U.S.A.) that both married couples and other couples in long-term relationships should have equal rights to hospital visitation, to making health-care choices for one another, to pension benefits, to holding property together, and to inheritance of one another's estate. These are rights which married couples take for granted in our society and which should be extended to same-sex couples in long-term committed relationships. ... PLGC's response to Kirkpatrick's letters. 5 May 1997 Clifton Kirkpatrick, Stated Clerk General Assembly Presbyterian Church (U.S.A.) 100 Witherspoon St. Louisville, KY 40202-1396 Dear Clifton Kirkpatrick, I write on behalf of the officers and board of Presbyterians for Lesbian & Gay Concerns. We want to thank you for your letters to "Colleagues in Ministry" and to the senators and representatives of the Hawaiian legislature regarding marriage and the rights of lesbian and gay couples, as they appeared in the April 25, 1997 News Briefs from the Presbyterian News Service. However, we also want to share with you some problems that many of us, and many of the Presbyterians whom we try to represent, see in these letters. We have always been proud and gratified that our church has championed full civil rights for all people, specifically including lesbian and gay people. We have been proud of the statements issued and the court briefs filed over the past twenty years on our behalf. We are now troubled by an impression that our church is backing away from full civil rights for lesbian and gay couples in committed relationships. Many of us see your recent letters as approving much less than full civil rights, despite the language of the resolution of the 208th General Assembly and your own statement to colleagues in ministry that "we must be diligent in seeking justice for all people. I hope you will join me in working for full civil and human rights for all people." The reasons for our unease are two fold: (1) it is clear to us that the Hawaii legislation was introduced for exactly the opposite purpose, that is, to deny to lesbian and gay couples most of the civil rights that are enjoyed by married couples. This is clear from the fact that only very few rights have ever been considered, and most of these are already available to couples by way of civil contracts. (2) Our unease has been increased by the fact that you praise this legislation -- legislation that would severely restrict our civil rights in Hawaii and might well suggest a similar restrictive pattern for the rest of the country -- and that you yourself mention very few and relatively insignificant rights in a way that implies that they are all we need or deserve. Missing are some of the most important rights dealing, for example, with family health benefits and taxation, to name only two. I trust you are aware that the U.S. General Accounting Office has tallied up more than 1000 rights that are routinely accorded to heterosexual married couples and denied to lesbian and gay committed couples. We hope you will continue to represent our church in the on-going struggle for full civil rights for all people, including lesbian and gay people. We want to offer our assistance and support in this effort. We hope you will issue follow-up letters, both to your colleagues in ministry and to the legislators in Hawaii, urging both groups to work with you to achieve full civil rights, so that lesbian and gay committed couples will have all the rights and responsibilities of heterosexual married couples. All best wishes and yet more light, James D. Anderson Communications Secretary cc: PLGC officers, board members, coordinators * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * A Statement by Christians attending the Fourth Fosdick Convocation on Preaching and Worship, The Riverside Church, New York City April 4, 1997 We have gathered here because we stand in the tradition of an inclusive, embracing, and justice-seeking Gospel which calls us to confront oppression and alienation in all forms. As the Body of Christ we are called to be a model of healing and reconciliation in the world. We commemorate the prophetic tradition of Harry Emerson Fosdick who embraced inclusivity through his ministry here at The Riverside Church. We also gather recognizing that in this same place just 30 years ago today, Martin Luther King, Jr. called us to attend to justice not only in far away places, but also within our own communities, our own churches, and within ourselves. We decry the recent vote of the Presbyterian Church (USA) and all efforts of Christian churches to exclude the full participation of gay, lesbian, bisexual, transgender, and single heterosexual people. As gay, lesbian, bisexual, transgender and heterosexual people, we decry all such attacks on the fullness of humanity. We acknowledge that when people are excluded from the church, we dismember the very Body of Christ -- an act of corporate self- mutilation and violence against God. We must gather ourselves together that we might be a whole body. We must heal this body rather than continuing in the sin of corporate exclusion. As we deny parts of the body corporate, so we also deny a piece of ourselves. And as we embrace the wholeness of ourselves, we are freed to embrace the fullness of the body of Christ. We must overcome our fear and embrace one another. We come out of a tradition that has long wrestled with heresies that split the material and spiritual -- idolizing the spiritual and denigrating the physical. Yet, at the center of our faith tradition is an incarnate God who came to us in bodily form. Scripture declares that God became flesh in the person of Jesus Christ. Jesus healed by physical touch, was revealed to us in the breaking of bread, gave his body for the redemption of the world, and rose from the dead in bodily form. This witness not only values the human body, but celebrates it as a vehicle of divine revelation. We reject all positions that fail to take this tradition seriously and lament the alienation, abuse, and injustice which is rooted in a fear of the body and human sexuality. We affirm the goodness of the human body created in God's image and proclaim our bodies to be joyful gifts from God. We affirm that we are created by God to be in relationship with one another; that these relationships should be characterized by mutuality, commitment, respect, and love, regardless of sexual orientation; that human sexuality is one of God s many good gifts. As leaders in our churches, we will pray without ceasing. We commit to work for the day when all can celebrate our bodies as good and when the church will embody the inclusivity that Christ intends. We pledge to stand in solidarity across denominational lines with any church or persons targeted by such exclusive policies and actions. We call our colleagues in ministry to share this work that our children might grow up worshiping God with both heart and mind, both body and soul, that our churches might become true witnesses to Christ through our unity in love. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [NOT INCLUDED IN PRINTED VERSION] The Meaning and Impact of Dissent by Gene Huff [Gene, a retired pastor and presbytery executive, is a PLGC board member -- JDA] Those who have put forth the "Covenant of Dissent" option are now being warned that they are placing themselves in danger; indeed that they are opting out of the system when it is important to stay and work for repeal of the constitutional change Amendment B is bringing. I see this effort as a sincere protest of legislation that is felt to be inconsistent with the fundamental policy of the body and outside the bounds of the higher law of God. In a real sense, the More Light Churches have been engaging in active dissent of this kind for a long time! The analogy that serves best is the civil rights struggle of thirty years ago in this country. What happened when segregation laws were dissented from? Some dissenters went to jail for a while, but eventually the laws were changed and in no small measure because the dissent produced an increasing number of persons who finally saw that it was in the best interests of the country to change the law. Covenants of dissent are an initial step to repeal "B." Without dissent of this kind this country probably would probably have been a British commonwealth well into the mid-20th Century. Do the dissenters put themselves in some jeopardy with regard to potential disciplinary action? Of course they do. But one of two things will happen, neither of which is a bad thing for the cause: 1. There could be widespread judicial action against them, which would keep the issue alive and before the church, placarding the shame that "B" represents. In the long run that could help achieve repeal of "B" and the achievement of open ordination. The worst case scenario would be the public spectacle of presbyteries naming administrative commissions to govern open ordination congregations or moves to declare ordinations of certain lesbians and gay to have been irregular. (Note the recent Florida case; it is important that irregular or not they are still ordained. Perhaps we need a lot more irregular ordinations!) Results of that kind are not going to bode well for supporters of "B" in the long run -- and we have to see this struggle in long run terms. The day to day struggle beats us up all the time. It's the eventual achievements which have to govern our current actions. 2. There will be little or no active effort for enforcement as the appetite for such action resides in only a few conservative activists who are unlikely to garner enough support from "the middle" to be able to reverse the trends which clearly favor us. That inaction itself would serve as a tacit encouragement for moving ahead with positive legislative efforts. Speaking of further legislative steps -- can we make the point in the "search for common ground" discussion that open ordination (let's use this terminology rather than "local option") is actually a common ground position? It allows the ordination of lesbians and gays in certain situations without mandating it for all. By restoring ordination decisions to congregations and presbyteries, it permits lesbians and gays to be ordained in settings where that can receive support. At the same time it recognizes and supports those congregations and presbyteries which are not prepared to take that step. Just some thoughts on a Wednesday morning in San Francisco -- Gene Huff. [Hooray for irregular ordinations. Come to think of it, Jesus' ministry was rather irregular, too!] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [NOT INCLUDED IN PRINTED VERSION] Amendment B Re-Ignites Fire of Action There are lots of stories from across the church how God's people are at work, inspired by the passage of amendment B. Here is an example of what I meant in my lead editorial in the May-June *Update*, that God would lead her people to turn evil into good! -- JDA A letter from Darryl Fenley April 3, 1997. The passage of Amendment B has proven to be a very motivating and empowering event in our lives (Alvin's and mine, that is). During the 3-year dialogue period we were part of the Presbytery dialogue team that went into congregations and shared of ourselves, our past, our present, and our hope for the future. If my recollection serves me well we did this on 15- 20 occasions. There were times when one of us would say to the other, "What~s the use?" Fortunately, at those times the other one would generally provide the encouragement and rekindle the motivation to continue. Also during those dialogue sessions there were many bright glimmers of hope and a strong sense that some of what we were sharing was in fact being understood -- we experienced more than a few intensely emotional sessions that were most meaningful. After GA in Albuquerque, we met with a dear friend of ours who attended GA as a commissioner -- we were feeling both great disappointment and discouragement and had tentatively decided it was time for us to pick up our tent and go elsewhere. Our friend provided his insights as to the events that had occurred at GA, and most of all he provided us with some hope. So we decided to "cool our jets," and see what might happen. I noticed during December of last year and January and February of this year that our attendance at worship and participation in events at our church diminished greatly -- and it was as if we were beginning a separation process that would allow us to insulate ourselves from the pain of yet another organization telling us we weren't acceptable to the majority. And I -- yes, I! -- began to develop a real attitude, which those who have ever experienced my "attitude" can tell you is not a pretty thing. Also during this time I realized that was ignoring the close personal relationship both Alvin and I have (and have had for some time) with our pastor, and my conversations with him were generally quite cursory and defensively offensive. Alvin and I began to talk about doing some "church shopping" and targeted some congregations that we wanted to visit. It was not a good time in our house to talk of spiritual growth or Christian love, believe me! I even began to question my own faith, to the extent that I spent more than a few hours pondering the question of whether I might be an agnostic. Fortunately, and I believe providentially, we have many gay and lesbian friends and many very supportive straight friends, most of whom just happen to be Presbyterians as well, but, while we were all feeling the pain of exclusion, their pain didn't lessen mine, nor did it even begin to crack open my clamshell mind, which was quickly closing very tightly. When it was announced (unofficially) that the infamous Amendment B had passed I found I was (a) shocked, (b) greatly disappointed, and, most of all (c) ANGRY! In a conversation with our pastor I told him I would like to have a minute for mission the following Sunday, as I felt it important to let our congregation (a combined American Baptist-PCUSA congregation) know briefly what had happened and what effect this might have on our church family. In that telephone conversation Rod Frohman, our pastor, asked, "Why don't you do a forum on Sunday?!" Without hesitation I said I would. We then talked for a few more minutes, and as I hung up I realized that suddenly I had surfaced from the suffocating apathy I was beginning to fall into and that the old fire of action had been re-ignited. I immediately called Alvin at the clinic where he works, as I thought it best to ask him if he would participate in the forum, rather than to tell him I had committed him to do so. He was somewhat reluctant, but agreed to participate. At worship the following Sunday I did a brief announcement as to the certainty of Amendment B and the implications thereof, and also invited all to participate in the open forum after worship. Well, I want to tell you that what seemed so dark and bleak at 10 a.m. became a truly empowering experience at 11:30 a.m. that Sunday morning. We had friends and supporters who came for the forum from another of the Metro Presbyterian churches, but as the time for us to begin came we only had 8 people in the room -- I noticed that Alvin's expression was one of disappointment and "I don't want to be here." Then people began to come in -- young, old, married, single, male, female. We had to make two trips to bring in additional chairs! The forum actually evolved into an intense, open dialogue, and as the Holy Spirit took over it became a vehicle whereby I sensed the deep pain of everyone present -- I wasn't the only one! The cohesiveness of thought and the intense desire of all present to move forward became overwhelming -- and I have never before experienced such a powerful force. It was truly a blessing. I felt very privileged to be a part of this. What I didn't know, and didn't learn until afterwards, was that Alvin, upon seeing the few who initially ventured into the forum, had decided that was a sign that he needed to go elsewhere to worship the Risen Christ. But as everything played out, he too sensed the working of the Holy Spirit, and his own inner fires were renewed. It was truly a miracle! And it has had a most empowering effect on our congregation (at least on the 40 or so who participated in the forum) in that we finally and at last experienced something that was not divisive, was not the subject of debate of pros and cons, was not a case of "well we tried that once before and it didn't work," was not a case of "we don't have money in the budget for that" -- no, it was a case of immediately cutting through all that and going directly to the core of our individual and collective beings, and acting and speaking from the heart. For those of us who were present it was a time of affirmation of each other and our many unique gifts and talents -- one of the most striking examples of what I believe to be the Love of Christ that I have ever experienced. And it was truly a declaration of what Christ's church can truly be. There is hope! You may wonder where all this is leading -- which is: As I stated in the forum, and have stated more than several times since then, if this church doesn't want me *as I am* then they are going to have to run me out, because *I'm not leaving!* And I would hope that there are others out there who may be questioning their involvement with and participation in the PCUSA who will also adopt this attitude. At the risk of sounding trite, and certainly at the risk of not being of original thought, I can only say, "we SHALL overcome." With love and hope and compassion and comfort for all who have been so pained and potentially disenfranchised by this enactment, Darryl. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [NOT INCLUDED IN PRINTED VERSION] BOOK REVIEWS *Sexuality and the Sacred: Sources for Theological Reflection*, edited by James B. Nelson and Sandra P. Longfellow. Louisville, Ky.: Westminster/John Knox Press, c1994. xviii, 406 p. Reviewed by Barry Zaslow. This title is a valuable collection of essays reprinted from journal articles, book chapters, and reports to General Assembly originally appearing between 1964 and 1993. The editors claim "no attempt to represent the whole range of Christian thinking about sexuality" and indeed what is most refreshing about these texts is the absence of the usual "rejecting-punitive" stance, especially with respect to lesbian and gay persons. There are some authors (e.g., Lisa Sowle Cahill) who readily admit that their views are fairly traditional, but they seem to take special pains to show a willingness to listen and even change as they are moved by the Spirit, something not usually evidenced in writings from that end of the spectrum. Many of the most supportive voices in the movement for greater social justice and positive inclusion of gay/lesbian folk in faith communities are here (e.g., Carter Heyward, John Boswell, Mary Hunt, Jim Nelson himself) as well as others who may be less known by reputation but indeed have much to add to the discussion. It is extremely gratifying to see that women of color, straight/gay white males/females and persons with a variety of ages and faith backgrounds are listed as contributors. While the book is divided into five sections: Methods and sources; Sexuality and spirituality; Gender and orientation; Ethical issues in sexuality; and Sexual orientation: A test case for the church, suggesting that readers of *More Light Update* would gravitate to the last, there are many relevant articles in each section. Indeed, of the 33 contributions, only a small group do *not* include some substantive discussion of lesbian, gay, or sexual orientation questions, and most of these could be used in a general sexuality issues class or supplement a personal reflective study on the role of sexuality in contemporary life. There is a wide variety of topics covered from the historical to the intimately personal. Some at a remove like Paul Ricoeur's discourse on "Wonder, Eroticism, and Enigma" contrast with others that are both timely and practical like Earl Shelp's call to compassion in ministry to persons with AIDS. Those germane to the issue of the church and its relation to lesbian and gay persons address a host of situations and provide much "food for thought." The writing styles, though divergent, are almost uniformly clear and well thought out, supported by excellent notes and bibliographical material. In some cases a background in either church history or sexual politics is expected, but this can vary from none in PCUSA advocacy for the sexual rights of disabled persons, concentrating on individual stories and recommendations; through acquaintance with some Biblical material on male-female role; to some heavy-going social policy/philosophic treatises. A few of the writers border on the shrill (Mary Pellauer on pornography: "a serious danger to public safety") or engage in "purple prose" (same writer on "The moral significance of female orgasm") [at the risk of being accused of patriarchal insensitivity, a contribution with more universal application would have been a better choice -- perhaps something by Virginia Mollenkott on faith development or by John Fortunato or John McNeill on the exile or outcast]. However, these are infrequent exceptions and do not detract measurably from the impact of the whole. One assumes that the collection is not intended to be read through in order, although the editors have done remarkably well in grouping essays and the flow from one to the next is exceptional. They have also provided very useful introductions to each group of essays and helpful indicators where the essays are excerpted from larger works which have not been reproduced. In many cases this assists the reader desirous of knowing the contexts of the selections, especially in situations where a chapter has been extracted and the author is continually referring to other parts of his or her book! This collection is highly recommended to anyone with a serious concern for justice and right relation in society. The contributors display an obvious passion for their material and expressively shape the sexual-sacral dialectic. There is a balance of topics addressing men's and women's issues as well as many which cut across gender divisions, providing something of value to all those seeking to understand more fully the complex nature of personal being. A committed reader can find much to draw on here to aid in the struggle for greater acceptance and inclusion of all persons in both the civil and religious arenas of contemporary life. [BOX: Barry Zaslow is Music Librarian at Miami University, Oxford, Ohio. He was ordained a deacon in the PCUSA in 1980 and has been a supporter of PLGC since 1978. He has served in lay leadership capacities in United Methodist and Presbyterian Churches in Ohio, Indiana, and Illinois.] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC OFFICERS AND CONTACTS CO-MODERATORS: Scott D. Anderson (1998), 5805 20th Ave., Sacramento, CA 95820-3107, 916-456-7225, 442-5447 (work), email: hn0029@handsnet.org; Laurene Lafontaine (1997), 1260 York St. #106, Denver, CO 80206, 303-388-0628, PNet: Laurene Lafontaine; internet: EClaurene@aol.com 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: Rob Cummings, PO Box 394, Jackson Center, PA 16133-0394, 412-475-3285 TREASURER: Lew Myrick, 1225 Southview Rd., Baltimore, MD 21218- 1454, 410-467-1191, 410-516-8100 work, FAX 410-516-4484 work, email: myrick@jhu.edu PLGC Coordinators & Laisons ISSUES: Mike Smith -- see Exec. board. JUDICIAL ISSUES: Tony De La Rosa -- see Exec. board; Peter Oddleifson, c/o Harris, Beach and Wilcox, 130 E. Main St., Rochester, NY 14604, 716-232-4440 wk, -1573 fax. BISEXUAL CONCERNS: The Rev. Kathleen Buckley, 2532 Rosendale Rd., Schenectady, NY 12309-1312, 518-382-5342; Skidmore College chaplain 518-584-5000 ext 2271, email kbuckley@skidmore.edu; Union College protestant chaplain, 518-388-6618, buckleyk@gar.union.edu TRANSGENDER CONCERNS: The Rev. Carla T. Pridgen, 5 Delano Rd., Asheville, NC 28805, 704-285-9752. STOLES PROJECT: Martha Juillerat, 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612-729-7180, email: Martha_Juillerat.parti@ecunet.org, PNet: Martha Juillerat PRESBYNET: Dorothy Fillmore, 7113 Dexter, Richmond, VA 23226, 804-285-9040 (h), 804-828-8420 (w), 804-274-0874 (voice mail), email: dfillmore.parti@ecunet.org, dfillmor@atlas.vcu.edu, PNet: dfillmore PLGC'S WEB PAGE: Donna Michelle Riley, Box 323, 4902 Forbes Ave., Pittsburgh, PA 15213-3799, 412-422-1822, 412-268-5550 wk, email: riley+@andrew.cmu.edu NOMINATING COMMITTEE: Dorothy Fillmore -- see PresbyNet. coordinator. PRISON MINISTRIES: Jud Van Gorder, 915 Walnut Ave., Santa Cruz, CA 95060-3440, 408-423-3829. 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: Susan Leo -- see Exec. Board; Lisa Bove, 1707 Micheltorena St. #214, Los Angeles, CA 90026, 213-664-8654; Howard Warren, Jr., 2807 Somerset Bay, Indianapolis, IN 46240, 317-632-0123 (Damien Center), 317-253- 2377 (home). EUROPE: Jack Huizenga, Voice of America, Voice of America, 76 Shoe Lane, London EC4A 3JB, U.K., email: jwhuizen@dircon.co.uk, tel: (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; Michael Tsai, 1622 W. James Pl. #2-F-2, Kent, WA 98032, 206-859-5686. COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059; Mary Rose, 861 W. Bluff St., Marquette, MI 49855-4121, 906-226-7163, marose@nmu.edu LAKES AND PRAIRIES (IA, MN, ND, NE, SD, WI): Cleve Evans, 3810 S. 13th St., #22, Omaha, NE 68107-2260, 402-733-1360; Richard Winslow, 111 E. Water St., #100, Appleton, WI 54911-5791, 414- 731-0892. 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): 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): William H. Moss (Bill), see Exec. Board; Elizabeth Hill, PO Box 336, Grimstead, VA 23064- 0336, 804-741-2982; Brent Bissette, 223 Riverwalk Cir., Cary, NC 27511, 919-467-5747. NORTHEAST (NJ, NY, New England): Gary Ireland, 10 Winter St., Montpelier, VT 05602, 802-229-5438; John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698; Charlie Mitchell, 56 Perry St., Apt. 3-R, New York, NY 10014, 212-691-7118; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-9130. PACIFIC (No. CA, OR, NV, So. ID): Richard A. Sprott, 531 Valle Vista Ave., Oakland, CA 94610-1908, 510-268-8603, fax, 510-271- 0127.email: sprott @cogsci .berkeley.edu; Dick Hasbany, 4025 Dillard Rd., Eugene, OR 97405, 541-345-4720, dhasbany@oregon.uoregon.edu ROCKY MOUNTAINS (CO, MT, NE Panhandle, UT, WY): Laurene Lafontaine -- see Officers. SOUTH ATLANTIC (FL, GA, SC): Jim Earhart, P.O. Box 8362, Atlanta, GA 31106, 404-373-5830; Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305-666-8586. SOUTHERN CALIFORNIA AND HAWAII: Rev. L. Dean Hay, 2851 S. La Cadena Dr, #71, Colton, CA 92324, 909-370-4591. SOUTHWEST (AZ, NM): Linda Manwarren, 7720 Browning Dr. NE, Albuquerque, NM 87109-5303, 505-858-0249; Rosemarie Wallace, 710 W. Los Lagos Vista Ave., Mesa, AZ 85210, 602-892-5255. SUN (AR, LA, OK, TX): Greg Adams, 314 Steven Dr., Little Rock, AR 72205, 501-224-4724; Jay Kleine, 1108 Toyath St., Austin, TX 78703-3921, 512-477-7418; John P. McNeese, P.O. Box 54606, Oklahoma City, 73120-1404, 405-848-2819, email mcneese@theshop.net; Rickey, 13114 Holston Hills, Houston, TX 77069, 713-440-0353, 713-440-1902 fax, email patrickey@aol.com TRINITY (PA, WV): Rob Cummings -- see Officers (Recording Secretary); Eleanor Green, P.O. Box 6296, Lancaster, PA 17603, 717-397-9068; Jim Ebbenga & Kurt Wieser, 203 E. Prospect Ave., North Wales, PA 19454-3208, 215-699-4750. PLGC Executive Board Lindsay Biddle (1997), 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612-724-5429, PNet: Lindsay Biddle, internet: lindsay_biddle.parti@ecunet.org Lisa Larges (1997), 426 Fair Oaks, San Francisco, CA 94110, 415- 648-0547 Tammy Lindahl (1997) 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612-729-7180, email: Tammy_Lindahl.parti@ecunet.org (or Tammy Lindahl on PNet) Tony De La Rosa (1997), 5850 Benner St. #302, Los Angeles, CA 90042, 213-256-2787, PNet: Tony De La Rosa; email: tony_de_la_rosa.parti@ecunet.org or tonydlr@ix.netcom.com Gene Huff (1998), 658 25th Ave., San Francisco CA 94121, 415- 668-1145, email: huffrevs@hooked.net, or Eugene_Huff.parti @ecunet.org; PNet: Eugene Huff Susan Leo (1998), 4508 SE Lincoln, Portland, OR 97215, 503-235- 6986, sleoclu@aol.com William H. Moss (Bill, 1998), 584 Castro St., #670, San Francisco, CA 94114, WHMoss@aol.com Mike Smith (1998), 1211 West St., Grinnell, IA 50112, 515-236- 7955, PNet: Michael D Smith; email: Michael_D_Smith.parti@ecunet.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Churches Network 932 E. 28th St., Oakland, CA 94610 www.epp.cmu.edu/~riley/PLGC.html Folks interested in PLGC are also often interested in our sibling organization, the More Light Churches Network. More Light Churches are Presbyterian congregations that welcome "all people into the church as full participating members, entitled to all 'the rights and privileges of the church' including ordination should they be elected to leadership positions, regardless of sexual orientation." Congregations and individuals that are working toward such inclusiveness are also part of the Network. Here is the MLCN Steering Committee: Virginia Davidson, co-moderator for advocacy, 173 Gibbs St., Rochester, NY 14605, 716-546-6661, virginia_davidson.parti @ecunet.org Dick Lundy, co-moderator for administration, 5525 Timber Ln., Excelsior, MN 55331, 612-470-0093, dick_lundy.parti@ecunet.org Christine Gorman, newsletter, 360 W. 55th St., #6-L, New York, NY 10019, 212-765-1797, cgorman@time.timeinc.com Robert Hettrick, secretary-treasurer, P.O. Box 1344, Everett, WA 98206-1344. Chuck McLain, resources & outreach, 932 E. 28th St., Oakland, CA 94610, 510-261-4696. Harold G. Porter, development, Mt. Auburn Presbyterian Church, 103 Wm. H. Taft Rd., Cincinnati, OH 45219, 513-281-5945. Joanne Sizoo, special projects, 5901 Cleves Warsaw Pkwy., Cincinnati, OH 45233, 513-922-8764, joanne_sizoo.parti@ecunet.org Richard Sprott, conferences, 531 Valle Vista Ave., Oakland, CA 94610, 510-268-8603, sprott@cogsci.berkeley.edu Sonnie Swentson, at-large member, 775 W. Griswold Rd., Covina, CA 91722, 818-915-4093. And MLCN Partners Ralph Carter, resources, 111 Milburn St., Rochester, NY 14607- 2918, 716-271-7649, ralph.carter@pcusa.org Dick Hasbany, 1997 Conference Local Arrangement, 4025 Dillard Rd., Eugene, OR 97405, 541-345-4720, dhasbany@oregon.uoregon.edu Chuck Lundeen, liaison with "That All May Freely Service," Session of Downtown Presbyterian Church, 121 N. Fitzhugh St., Rochester, NY 14614, chuck.lundeen@pcusa.org, www.tamfs.org/tamfshp.html * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MASTHEAD (Publication Information) MORE LIGHT UPDATE, Volume 17, Number 6, July-August 1997. ISSN 0889-3985. Published bi-monthly by Presbyterians for Lesbian & Gay Concerns, an organization of Ministers, Elders, Deacons, and Members of the Presbyterian Church (U.S.A.). Elder James D. Anderson, Editor, P.O. Box 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), 4 Huntington St., Room 316, New Brunswick, NJ 08901-1071. Electronic version available via email. PLGC-List: plgc-list@andrew.cmu.edu; to subscribe, send message to: plgc-list-request@andrew.cmu.edu PLGC home page: http://www.andrew.cmu.edu/~riley/PLGC.html Send materials marked "For publication" to the editor. PUBLICATION DEADLINES: 6 weeks prior to issue months. 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 (included in membership) to MORE LIGHT UPDATE: $12.00. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * corrected version 7-12-97