Date: Sat, 25 Oct 97 16:33:09 EDT From: James Anderson Subject: PLGC's MORE LIGHT UPDATE Nov-Dec 1997 (150K) MORE LIGHT UPDATE For all ministers, elders, deacons, members and friends of the Presbyterian Church (U.S.A.) November-December 1997 Volume 18, Number 2 Presbyterians for Lesbian & Gay Concerns James D. Anderson, Communications Secretary P.O. Box 38 New Brunswick, NJ 08903-0038 732-249-1016, 732-932-7501 (Rutgers University) FAX 732-932-6916 (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.andrew.cmu.edu/~riley/PLGC.html Masthead, with Publication Information at end of file. Note: * is used to indicate italicized or boldface text. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CONTENTS CHANGES Lisa and Carla on Email New Co-Coordinator for Synod of Living Waters OUR COVER PHOTOS OOOOOPS PRESBYTERIAN ORGANIZATIONS (See our directory of Presbyterian Ally Organizations toward the end of this UPDATE!) The Shower of Stoles Project Presbyterian Partnership of Conscience A Gathering of Presbyterian Women, by Sarellen Hogan OUR CHAPTERS General Format for PLGC Chapter Meetings EVENTS Philadelphia: 1st Presbyterian Gay/Lesbian Discussion Group Rekindling the Flame: Fun, Romance and Communication for Lesbian Couples. March 27-29, 1998. REQUESTS Beginning the Conversation: Race, Racism, The Gay, Lesbian, Bisexual, Transgendered Movement, and the Church GETTING READY FOR GENERAL ASSEMBLY Getting Ready for Charlotte Mecklenburg County Commission passes anti-gay resolution After Homosexuals, Whom Will You Go After? Statement to the Mecklenburg Board of County Commissioners, April 1, 1997, in opposition to a resolution withholding funds from the Arts and Science Council because of homosexuality in certain works of art, by Joe Martin, Elder, Covenant Presbyterian Church, Presbyterian Church (U.S.A.). County Commission does it Again FEATURES Journeying toward Inclusiveness: Personal Journeys of PLGC Folk Jonah's Journey, by Judy Rose Perfect Love Casts Out Fear, But a Presbyterian Church May Fire You! By Rick Fisher Sonnie Swenston: the Story of a Lesbyterian Standing at the Door, Willing to Serve, by Dick Myers Beware of Dogma, by Lainey Rathgeber Persistent More Light Update, by Jesse Ramos Presbytery Testimony (Time Limit: One Minute!), by David Cockcroft Presbytery Testimony (Time Limit: Three Minutes!) by Wayne Osborne. Family Values for Everyone, by Gordon Shull. Conditional Love (poem), by Marcy Clements Henrikson Lifting Up Amendment A Covenant Network Formed to Support Passage of Amendment A Stonecatchers Affirm Amendment A Statement of Apology from the Presbytery of Twin Cities Area COMMENTARY Understanding Cats, by Sue Spencer Of Mice and Elephants, by Chuck Booker-Hirsch. Sheep, Wolves, Serpents and Doves, by Lisa Leigh Larges (LLL) Presbyterian Progress in England and Australia United Reformed Church Approves LG Ordination, a report from Jack Huizenga, PLGC's Coordinator in the U.K. Uniting down under? The Uniting Church in Australia, by Warren Talbot BOOK REVIEW The Good Book: Reading the Bible with Mind and Heart, by Peter J. Gomes. Reviewed by Gene Huff. OFFICERS AND CONTACTS (at end of file) PRESBYTERIAN ALLY ORGANIZATIONS (at end of file) MASTHEAD (publication information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CHANGES Lisa and Carla on Email PLGC board member Lisa Larges and transgender concerns coordinator Carla Pridgen are now on the internet. Lisa's address is: LLL@igc.org (all those L's stand for Lisa Leigh Larges); Carla's address is: CarlaP@worldnet.att.net New Co-Coordinator for Synod of Living Waters Glyndon Morris has been appointed by the board as a co- coordinator in the Synod of Living Waters. Here's his contact information: Glyndon Morris, 1150 Vultee Blvd. #B-204, Nashville, TN 37217-2152, 615-361-9228, PNet: Glyndon Morris, email: glyndon.morris@vanderbilt.edu * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER Our cover photo features Presbyterians witnessing at the Syracuse General Assembly in front of the War Memorial Coliseum. For more pictures of witnessing Presbyterians, as well as citizens of Syracuse, see recent issues of *The Presbyterian Layman*! Photo by Jack Hartwein-Sanchez. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PHOTOS Hey folks, if you like the photos we've been putting in the *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! In this issue we feature some historic photos of the 1985 General Assembly in Indianapolis, from Art Kaltenborn. Other photos were taken by Jack Hartwein- Sanchez, Rob Cumings, and Bill Moss. We regret that these wonderful pictures are NOT in the electronic version! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OOOOPS On page 9 of the September-October 1997 *Update*, there is a picture of "Hugh Kremer (left) and his partner Adam." But our printer accidentally reversed the image when he scanned it for printing, so in the *Update*, Hugh ended up on the right, and Adam on the left. Ooooops! Sorry guys! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PRESBYTERIAN ORGANIZATIONS See our directory of Presbyterian Ally Organizations toward the end of this UPDATE! The Shower of Stoles Project The Shower of Stoles has been "on the road" in a big way this summer. We drove over 6,000 miles -- and flew a few more -- presenting the stoles in seven states. Two of those stops included General Assembly in Syracuse, NY, where about 300 people wore stoles all week again this year, and the triennial Gathering of Presbyterian Women (PW) in Louisville, where about 150 supportive folk wore stoles and distributed information about the Project. We are grateful for the great number of volunteers along the way who helped hand out and collect stoles, distribute literature, and interpret the Project at the major denominational gatherings this summer. Special thanks to everyone who worked in the PLGC booth at General Assembly (which acted as "stole central" all week), Mike & Sylvia Smith and volunteers from Downtown Church in Rochester for their tireless efforts at PW, and to members of Voices of Sophia who generously shared their exhibit space and provided help and support many times this summer. Coming Attractions Our calendar for the coming year is already beginning to fill up. Two invitations are particularly exciting. First, Equal Partners in Faith and the Black Lesbian and Gay Leadership Forum are holding a "Week of Witness" in the Washington, DC area during the week preceding the Promise Keepers national rally on Oct. 4. Services of Witness will be held in different churches in the DC area every night that week, modeling worship that is fully inclusive of people of color, women, and gay, lesbian, bisexual and transgendered persons. The Shower of Stoles will be a backdrop for all of these services. Second, the Re-Imagining community has invited the Shower of Stoles to be one of the "centerpieces" at the Re-Imagining Conference in April. In conjunction with this event, we are calling for new stoles especially from lesbian, bisexual and transgendered (LBT) women. Stoles received before March 31 will be dedicated at the Re-Imagining Conference. We invite you to look around your congregation or worship community and see what LBT women might not be represented by a stole in the collection. Invite them to send us a stole, or offer to make one for them. (Remember, recognizing that many who have been called have not been able to be ordained, this Project is open to all who are active in the church, whether ordained or not.) An Opportunity for Witness Many congregations and judicatories ordain and install officers after the first of the year. We invite you to request a dozen stoles from the collection to display on the days of these services, as a way to remember and pray for those who cannot be ordained. Christmas Shopping Made Easy! One of the most important things that your congregation or presbytery committee can do this holiday season is to give a gift to remember those whose gifts are not recognized by our denomination. Consider making a stole for a gay, lesbian, bisexual or transgendered person in your faith community to honor their gifts and their faithful service to the church. For more information contact us at our new address: 57 Upton Ave. S., Minneapolis, MN, 55405, 612-377-8792. -- Martha Juillerat, Director * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Partnership of Conscience September 1, 1997. Our good news is that through the generous gifts of our partner organizations (PLGC, The More Light Churches Network, The Stoles Project, The Witherspoon Society, Semper Reformanda, Voices of Sophia, and That All May Freely Serve), more than 100 individuals and a few congregations, PPC has a legal defense fund of $15,000! It is our hope that this will be an adequate amount to undergird the work of our legal team in the year ahead. Many of the members of our legal team attended the Syracuse General Assembly, and we were able to meet, exchange information and share strategy regarding existing and anticipated ecclesiastical judicial cases. The team continues to be enthusiastic and committed to its work in offering advice and counsel -- and the financial resources of our legal defense fund -- to those individuals, churches and governing bodies targeted for judicial action in the courts of the church as a result of the inclusion of "Amendment B" in our Form of Government. It appears that the emphasis for attack will continue to be on congregations who ordain qualified gay, lesbian, bisexual and transgendered folk and on the few presbyteries that have adopted a "Covenant of Dissent" or that have taken an inclusive and public stance on ordination. We are tracking a variety of cases. At least three of them stand a good chance of being heard by the General Assembly Permanent Judicial Commission (GA PJC) in the coming year. The first case of interest was filed by National Capital Presbytery. It asks the GA-PJC to nullify "Amendment B" on grounds that it is really a change in the *Book of Confessions*, and therefore needed a two-thirds yes vote to pass, and that it conflicts with numerous "unmodified and unrepealed sections" of the *Book of Order.* The next case working its way up our ecclesiastical judicial system is that of Second Presbyterian Church in Ft. Lauderdale, FL, a More Light Church in the Synod of South Atlantic. An appeal will soon be heard by that synod's PJC. A grant from our legal fund supports the defense of the ordination of a gay elder elected, ordained and installed by Second Pres. (See a story about this case in the July-August 1997 *Update*, p. 19-20.) In addition, threats to initiate action against the Presbytery of Genesee Valley have been made by those who opposed the overwhelming vote to support the Presbytery's More Light and inclusive churches. So, the year ahead promises to be busy! If you learn of individuals, churches or governing bodies in need of ecclesiastical legal counsel or financial support, have them contact PPC. We hope to get the word out that our resources are available. -- Bear Ride Scott, Partnership Coordinator * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * A Gathering of Presbyterian Women by Sarellen Hogan I went to Louisville's Presbyterian Women's gathering hoping to connect with other lesbians. Not finding a hospitality suite, as I had hoped, I went to a session on supporting gays, lesbians and bisexuals within the Presbyterian church. The session was already full so my strategy was to wait outside and hope all those signed up did not arrive. Fortunately there was an opening. The couple running the session were articulate and warm, clearly supporters. When we broke into small groups some women came out, others were seeking understanding about those in their families and their parishes. Around the room on tables behind us were stoles from the Stoles Project. I had read about the project on-line and in *More Light Update* but did not know the stoles were coming to Louisville with Martha Juillerat. The stole directly behind me belonged to Chuck Hale, my neighbor in New Jersey. The speaker was wearing Jim Anderson's, the first out Presbyterian I ever met. It was clear I was in the right place. After the meeting I hung around and introduced myself. There were several women from a church in Rochester, NY, including Virginia Davidson, who immediately impressed me with her dry humor and wisdom. Was she the "mother hen" of the group, I wondered? I knew better than to ask Virginia. A planning session was scheduled and I stayed. We did not have a hospitality suite because of an innocent mix-up. This room was the base of operation and the distribution place for the stoles. Janie Spahr arrived and we all talked. Since this PW gathering was not political in nature, we would individually distribute information on the stoles. Sr. Miriam Theresa, moving speaker, had urged us all to be pioneers on the horizons of faith. We picked up this theme and distributed invitations, outside of the convention center, to all delegates to join us in a show of solidarity at the last general gathering. Early, early Sunday morning we were again outside the convention center giving a strip of cloth in one of the pride colors to all who would wear them on their identification badges. My guess is 40% accepted them. That is an unofficial number and it was heartening. In most groups walking in together all or no one supported us. I wonder if sympathetic individuals were unwilling to make a public statement in front of their neighbors. I saw twinges of conflict in many eyes. In addition, many of us wore "That All May Freely Serve" tee shirts and stoles. There were delegates who tried to scoot past us, and those who rigidly glared at the sidewalk, defying us with body language to ask for support. We asked anyway, always with a smile. Others were obviously eager to join us and insisted on a color that coordinated with their clothing. Two women wanted one strip of every color and we were happy to comply. Women who glared seemed without joy to me; perhaps they were married to the staff of the *Layman*. One woman approached me pretty aggressively and demanded to know, "What is this all about?" I told her it was to show support for ordaining gays and lesbians. "Oh," she said, "I've always believed in that." She grabbed a ribbon and stomped into the convention hall without missing a beat. In a treasured moment, a woman returned from the convention hall and said, "You thanked me for my support but I should be thanking you." She gave me a hug and kiss and walked away. Wow. Several of the speakers, entertainers and participants in the last session wore our colors and stoles. It was beautiful. Inclusion and welcome came up again and again in the gathering theme of "surrounded by a cloud of witnesses" and there we were as the rubber hit the pavement. I believe we made a difference, raised consciousness and experienced sweet solidarity with national PW. -- Sarellen Hogan, Watchung Avenue Presbyterian Church, North Plainfield, NJ * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR CHAPTERS General Format for PLGC Chapter Meetings *We borrow this from our Northern Ohio Chapter. Other chapters may find it helpful!* 6:00-6:15. Welcome. Greet people as they arrive. Provide newcomers with literature, including recent *More Light Updates*. Make casual introductions. Complete any last minute set up. 6:15-6:30. Business meeting. Opening prayer (a brief prayer of thanks or blessing to focus attention). Group business. Business should run no longer than 15 minutes. If there is more than can be concluded here, arrangements should be made for it to be done at a separate time. Reports on mailings and other communications; status of treasury; local and national church or PLGC news and information. Announcements of upcoming community meetings or events. Go around the circle; make introductions if there are newcomers. Share (briefly) any personal announcements, concerns, or celebrations. There will be time for in-depth personal discussion and support following the program. 6:30-7:00. Dinner. Blessing: join hands to sing doxology (inclusive language) or say prayer before lining up at serving table. Meal and conversation. Greet late-comers and invite them to prepare a plate for themselves from the serving table. 7:00-7:15. Cleanup. Clear and wipe tables. Rinse and wash dishes. 7:15-7:30. Devotional. Gather in library (or other special location) for evening program. Devotional: prepared and led by individual chairing the evening's program. May comprise material from a daily devotional book, prayer, scripture, responsive reading or litany, singing, or other suitably spiritual material. 7:30-8:30. Program. Program Chair should introduce program, facilitator, or guest speaker. Program should be designed to run only one hour. 8:30. Close meeting. Contributions. Draw people's attention to collection basket on center table. "It is the goal of our chapter to be self-supporting and therefore we ask that you contribute what you can to further our work by paying for our mailings, purchasing supplies for our meetings, etc." Closing Prayer: stand and join hands for closing prayer (The Lord's Prayer or other relevant material may be used). Clean up and lock church. Fellowship & Support. An informal and casual time together for dumping stress, sharing personal concerns, or celebrating companionship. No one's need for personal support should be overlooked. Options include: the church, for more personal or private conversation; local club or restaurant for causal conversation; theater, event, or gathering at a member's home, etc. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS Philadelphia: 1st Presbyterian Gay/Lesbian Discussion Group Future Fall Programs include: Tuesday, November 11. "The Human Rights Campaign," led by Donna Redwing, National Field Director for the HRC, who will discuss HRC work in justice issues for gays and lesbians and how we can become involved. Tuesday, December 9, "Christmas Social," for fun and fellowship in anticipation of the Christmas Season. Earlier programs this fall included "The Clobber Passages" on September 9, led by the Rev. Dr. Nancy Holt, interim pastor of Collingswood Presbyterian Church, and "Gay Spiritual Challenges and Thoughts," led by Steven Tippett, a faculty member at Beaver College. All programs start at 7 p.m. in Old Buttonwood Hall, reached through the 21st Street side door (near Walnut St.) in Center City, Philadelphia. Programs conclude with short vespers. For more information, contact David Huting, Coordinator, 705 S. 20th St., #A, 215-735-4139 home, 610-669-9888 work, email: David_Huting@vanguard.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Rowe Conference Center "Relax, Reflect, Retreat, Relate, Revitalize" Kings Hwy. Rd. Box 273, Rowe, MA 01367 413-339-4216, fax 413-339-5728 Rekindling the Flame: Fun, Romance and Communication for Lesbian Couples. March 27-29, 1998. Led by Sharon Kleinberg & Patricia Zorn. Yes, it's the 90s, and Ellen came out on national TV, but most of us have lived without having positive images of ourselves or our relationships reflected back by our families or society. This invisibility and the resulting homophobia we internalize affects us and our relationships. Understanding this dynamic gives us an opportunity to grow. In this retreat, lesbian couples can understand their relationships in a different light, in the safety and support of a lesbian space. Based on several year's work with Dr. Harville Hendricks, author of *Getting the Love You Want*, the methods used in this workshop are designed to intervene in a couple's power struggle and to provide a map for revitalizing your relationship. Though this enlightening workshop is not a "quick fix," it is a powerful guide for enriching a good relationship, for beginning a new one, for jump-starting a faltering one, for getting a handle on long-standing conflicts, or for deciding if a relationship can be saved. The leaders are personal partners, both therapists for over 20 years. Both are Certified Imago Therapists who trained with Harville Hendricks at the Institute for Relationship Therapy. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * REQUESTS Beginning the Conversation: Race, Racism, The Gay, Lesbian, Bisexual, Transgendered Movement, and the Church The 1998 summer special issue of the *More Light Update* will be an open forum on race, racism, sexual orientation and the church. It will be, with your help, a lively collage of stories, poems, essays, photos, musings, anecdotes and ... As the PLGC community works to deepen its commitment to creating a truly and wholly inclusive church, it is time we began the conversation about race, racism, and diversity. In the special issue of the *Update* we can begin to name the tensions and the possibilities, the pain, liberation, fear and hope. In order for this to happen, this announcement needs legs. Please pass the word along that we are seeking submissions to anyone who might have a word to say. More details will follow in the *Update*, on Presbynet and the web, and other surprising places. Any pieces may be sent to: Lisa Larges, 426 Fair Oaks, San Francisco CA 94110, Phone: 415-648-0547; email: lll@igc.org (Those are three lower case L's, to avoid graphic confusion!) Thanks -- Lisa Leigh Larges (LLL) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * GETTING READY FOR GENERAL ASSEMBLY Getting Ready for Charlotte The 1998 General Assembly will be in Charlotte, North Carolina, June 13-20. PLGC's orientation sessions will begin on the afternoon and evening of Friday, June 12. Charlotte is in Mecklenburg County, and the county commissioners of that county have been distinctly unfriendly toward lesbian and gay people. Perhaps the 210th General Assembly can give them a word of advice about civil rights for all? Here is news about the county commissioners actions, from Charlotte's "The Agenda," via their website at http://mh102.infi.net/~eclark/theagenda/ The purpose of "The Agenda" is: Providing information, resources and political awareness; advocating social justice and equality; and empowering the Charlotte Mecklenburg Gay and Lesbian community ... and beyond. Mecklenburg County Commission passes anti-gay resolution As you may have heard by now, the Mecklenburg County Commission passed a resolution on April 1, 1997 which cut funding to The Arts & Science Council. The total contribution amount of $2.5 million has been removed from the Council's budget beginning July 1, 1997. Despite public outcry against this proposal, Hoyle Martin's initiative passed by a vote of 5 to 4. Voting in favor of the resolution were Hoyle Martin, Joel Carter, Bill James, George Higgins, and Tom Bush. *Here is what one Presbyterian Elder had to say about this proposal: After Homosexuals, Whom Will You Go After? *Statement to the Mecklenburg Board of County Commissioners, April 1, 1997, in opposition to a resolution withholding funds from the Arts and Science Council because of homosexuality in certain works of art, by Joe Martin, Elder, Covenant Presbyterian Church, Presbyterian Church (U.S.A.). Reprinted with permission of the author.* My name is Joe Martin. Whatever else you may know about me, think of me now as a Presbyterian elder. It is that office that compels me to ask: What, in the name of heaven, are you doing to this town? This debate is not about the arts, is it? This is about something more fundamental. This is about the power of government on one hand and the nature of community on the other. When you finish using that power to divide the community and remove homosexuals, whom will you then go after? Come to think of it, you don't seem to feel too good about mainline Presbyterians! Hear me: I am afraid of you. My family has been down this path, with governments of moral arrogance before. The English burned us out of our thatched roof cottages because we refused to obey their king or their Bible. The French burned our bodies at the stake because our religious beliefs were in conflict with the official interpretation of the Bible. And then we formed a government that allowed us to burn the skin of human beings with hot branding irons to make them our property -- and our government found justification for that in the Bible. So you may hide behind the Bible if you like, but I know you. I have seen you before. "Oh, come on," you say, "we're just changing the way we fund the arts." But I've been listening to you. What you said is: "the Constitution won't let us arrest these people, so let's go outside the law and burn a few crosses on the lawns of their sympathizers." Take a deep breath. So deep you can smell history. There's a stench in this government chamber, and it is centuries old. It is the smell of burning thatch in Scotland. It is the smell of burning flesh in France -- and in Germany in this century. It is the smell of burning books in Boston. It is the smell of burning branding irons in Charleston. It is the smell of burning crosses in Charlotte. It is the smell of government rotting in the abuse of its power, all in the name of religion. A German Lutheran whose faith was different from yours said, "When they came for the Jews, I said nothing because I am not a Jew. Then they came for the Catholics, and I said nothing because I am not a Catholic. When they came for me, I cried out for help, but there was no one left to hear my cry." When the word goes out into this dark night that "they have come for the gays," what do you think the people will do? Will they close their shutters and turn out the lights and put up yard signs that say, "It's OK, I'm not gay?" Or will they come out and light candles in the darkness and join hands with their neighbors and stare this government down, telling you to take your torches and back off? Back off! Ironically, I *am* that "traditional American family" you keep talking about. So hear me: When one group of people uses the power of the government to impose personal biases or religious beliefs on other people who are not doing anything illegal, the government itself becomes the most dangerous threat to traditional American values. And the time to stand up to that government is not when they come for me, but when they go after the first of my neighbors that they perceive to be weak. Hear me: If you stand for the most basic of American values, say "No" to any proposal that would make anybody the victim of government power. Back to The Agenda: County Commission does it Again Thanks to the Mecklenburg County Commission's June 3 vote, lesbian and gay youth in the Charlotte area have even fewer places to turn to for accurate information regarding their sexuality. This is due to the passage of another Hoyle Martin proposal. This one requires organizations that counsel youth on issues related to sexuality to first receive consent from a parent or guardian. Here is Hoyle Martn's second resolution: RESOLUTION OF THE MECKLENBURG COUNTY BOARD OF COUNTY COMMISSIONERS IN SUPPORT OF TRADITIONAL FAMILY VALUES AND OPPOSITION TO ADVOCATING OR SUPPORTING THE HOMOSEXUAL AGENDA IN ANY MANNER WHEREAS, the aggressive homosexual agenda seeks to undermine the values of the traditional American family; and WHEREAS, a generation of children are growing up in a society in which many adults, some naive and some preoccupied by sex themselves, no longer seek to protect children from premature exposure to sex and pornographic or perverted forms of sexuality; and, WHEREAS, the increasing trends in television, movies, supermarket tabloid magazines, and some aspects of the performing arts, seek to expose and encourage beliefs that gay, lesbian, bi-sexual, and transgender behavior and lifestyles are acceptable alternatives to the traditional American family social structure; and, WHEREAS, the traditional American family is the gay community's declared enemy and this community believes they have a right to recruit children for experimenting sexually with anyone, including homosexual adults, NOW THEREFORE, BE IT RESOLVED that the Mecklenburg County Board of County Commissioners, seeking to reaffirm its commitment to and support for the traditional American family value system, and the protection of children from exposure to perverted forms of sexuality, has determined that Mecklenburg County funds shall not be used for any of the following purposes: a. the sponsorship, recognition, endorsement, or support of homosexuality, by private agencies, in any manner, as expressed through the performing arts in any form; b. counseling and advising school-age children and other family supported youth, on the subject of sexual orientation, that is, gay, lesbian, bi-sexual, or transgender relations, by private agencies, without the written approval and presence of a parent or guardian; and, c. any and all activities by private agencies that promote, advocate, or endorse behaviors, lifestyles, and values that seek to undermine and deviate from the value and societal role of the traditional American family -- a husband, wife, and possible off- springs. *We hope everyone will begin to ponder what the role of our church might be, meeting in such a place as Mecklenburg County!* -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURES Journeying toward Inclusiveness Personal Journeys of PLGC Folk Jonah's Journey, by Judy Rose Greetings from Jonah in Spokane, Washington! My journey of "coming-out" to myself (finally!), my family and friends, my church and at work has been so vivid in my mind the last few days that I decided to get it on paper for the *More Light Update*. God has and is continuing to take me on an incredible journey. Sometimes I see **God's Light** and I know I'll be just fine (the mountain top) and then I'm lost in the valley of fear and doubt. Thanks to letters and email from Jim Anderson, the *More Light Update*, the PLGC Page on the worldwide web, reading, supportive friends and co-workers, and last but not least -- grace from Jesus Christ, I'm growing and surviving. I've known at some level since childhood (9 or 10 years) that somehow I was different from other children. And when during those pre-adolescent / adolescent years I stayed unchanged, while my friends became crazed about boys, appearance, sexuality, etc. -- I wondered "who am I" and thought perhaps I was asexual. I didn't focus on these differences however, I just continued on as I always had. I was friends with all the guys and continued with close friendships with girls. I married, had children, divorced and have remained single now for 16 years. So why now at 47 years of age did I finally deal with my own sexuality and my homophobia?! Here's what happened. Three years ago I was ordained an Elder in the Presbyterian Church and began my 3 years as an Elder on the Session of Manito Presbyterian Church in Spokane, Washington. The first summer that I was on session (August '94), my 2nd session meeting, we had a very heated discussion and subsequent vote related to a forth-coming lesbian union to be performed by a pastor in Pullman, Washington. Everyone on Session (not me) was outraged that an ordained minister in the Presbyterian Church would actually do such a horrible thing. This was discussed and it was decided and voted that our pastors would write to our Presbytery and the pastor from Pullman requesting he not perform the ceremony. It would subsequently be recommended by our pastors that this pastor be reprimanded and loose his ordination, etc. etc. (Thankfully, our presbytery did not act on those requests!) Anyway, I sat through that meeting and subsequent meetings too stunned to speak out and puzzled by the anger and hostility the meetings generated (all the time thinking sometime in the future if I meet someone and would want a Holy Union, wouldn't that shake everyone here up?!) How could such a kind and loving body of men and women -- I know these elders very well -- be so hateful?! And was I homophobic and hateful too? If so, it meant I not only didn't love others but also hated who I secretly knew myself to be! **What would I do?!!! At the same time, I had been following closely the battle in the Presbyterian Church over homosexuality. It was time to know more -- what did the "other side" say and would I be condemned for searching out and seeking all the facts? I began reading and reading and reading -- everything on scriptures and homosexuality I could find. I was so grieved at the hatred I felt when I read the fundamentalist viewpoints and I was enlightened when I read some really wonderful materials, including those written by PLGC. And yes, I found some things that were bizarre and even somewhat pornographic to me, but I was learning. The struggle inside of myself was a replication of the struggle within the Presbyterian Church. God was allowing me to completely experience the struggle and battle of the church -- and I knew that this pain, this battle within the church would, could, and has destroyed. There were times during the 10 months of personal prayer and study that I thought I would break. Each session meeting I silently prayed -- "no homosexual jokes or discussion tonight -- please" -- if this continues I am going to break! During this time I spoke with some close friends of mine both in my church and outside the church. I needed counsel. I felt that what was taking place inside our church was wrong -- but would I "out" myself in this unfriendly to homosexuals environment -- or continue to live a life of duplicity and hypocrisy? My friends and even the pastor recommended that in Spokane and in my conservative church I remain closeted! They didn't totally understand why I would want to come out; they are all straight people. To make a long story short, I couldn't stay closeted -- so here's what happened. Last August (1996) I wrote a letter to my pastors and session with a three-fold purpose: 1) resign as an active Elder for the remainder of my term (I have lupus and have been very ill the last couple of years); 2) address my viewpoint related to homosexuality and the church, my concern about my own congregation and particularly the session's bias, hatred, non- tolerance of homosexuals and their friends; and 3) I "outed" myself as a lesbian. Needless to say, I was a nervous wreck waiting for a response and I was anticipating a very negative response. About a week after writing the letter I received a letter from our senior pastor -- it was compassionate and he was very sorry about the hurtful things he had said relating to homosexuals. Prior to my saying something, I do not believe he had even thought about how damaging his and others' statements were (so some improvement there). He asked me to come in person and meet with him and I did. It was a time of sharing and many tears; however, it was clear that he believed I had truly been led astray. He offered me free counseling with our staff counselor and I was welcome to come back for intense Bible study with him. I gave him one of my favorite books to read *Pastor I'm Gay* (by Howard H. Bess. Palmer, Alaska: Palmer Pub. Co., 1995) which he said he would read (he did, and he very much disagreed with it). He asked me if I wanted my letter read to Session -- the assistant pastor had already read the letter. I felt it was important that session read the letter and understand how much prejudice hurts all people! At the end of the meeting I agreed that at least for the time being only the two pastors and of course, my many friends who had already read my letter, would read it. Also, at this meeting my pastor asked me not to tell anyone else in the congregation that I was a lesbian! I've been an active member of my congregation for 6 years since moving to Spokane. Besides being an Elder, I'm active in the music ministry, teach Adult Sunday School, and lead a small group which is a weekly Bible Study Group. My group's leadership had been transferred to my co-leaders so I could start a new group in the Fall. This ministry is headed by our assistant pastor (Galen). Knowing that he might loose confidence in me as a leader (because I am a Lesbian) I called to make an appointment to see him before our Fall leadership meeting. However, I was very ill during that time and needed to reschedule our meeting. Thus, by the time we met I had already started my new group. I came into our meeting excited and telling him how well our first meeting went and that I thought it would be a great group. Pastor Galen then had this look of absolute horror on his face, "you've already started the group?!" I said "well yes" and then Galen proceeds to tell me I can no longer teach small group or Sunday School. Fighting back tears I ask why -- he says that because I disagree with his/the church's teachings on homosexuality I can no longer teach. When I ask what I'm supposed to tell my group, he says, tell them because of your health you can no longer lead. So -- because I'm a lesbian I'm to lie to my group and resign as their leader! I then call and make an appointment to see our senior pastor (Doug). When I meet with him I've already written a letter resigning from the congregation and have the letter with me. I asked Pastor Doug if he knew Galen told me I could no longer lead small group or teach Sunday School -- he didn't know. I explained the circumstances of my meeting with Galen, the hurtful way he had told me I could no longer be a leader and that he had asked me to lie to my group. I also told him in my hand was a letter resigning from the congregation if this issue could not be resolved. Next step -- a meeting of the three of us. Well, now the three of us are meeting together, more tears, talk, prayer, and Galen says I can teach and lead my small group. (He says he wasn't thinking rationally when he met with me. I know in my heart that he is trying, but he just doesn't "get it"!) Yes I can teach now but I have a gag order: I'm not to talk about the church and homosexuality to anyone in our congregation! That was in September 1996, this is July 1997 -- I'm not teaching, I'm in a small group, but feel like I'm a hypocrite and I've lost my passion to serve because I can't serve and lie about who I am. All of this and more because of ignorance and hate -- in an otherwise wonderful and loving Christian church! My passion is to have a ministry to lesbians and gays, beginning as soon as possible. I want to have a Chapter of PLGC here in Spokane so others will have the love of Christ, like-minded friends and resources when needed (a few hugs would be good too). I'm working on finding a lesbian/gay friendly Presbyterian church where we can meet. "Coming out" has been a struggle, but I know who God made me to be and now have some clear goals. My love for the **Lord** hasn't gone away, but it has been strengthened during the battle. My prayer is for strengthened unity in the Presbyterian Church (U.S.A.) as we all strive to walk in the Light of Christ! -- Hugs and **More Light!** Judy Rose * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Perfect Love Casts Out Fear But a Presbyterian Church May Fire You! by Rick Fisher In 1995, I passed the five-year mark of service as Director of Music at First Presbyterian Church, Mount Holly, New Jersey. It was also a year of great change in my personal life, and a tremendous time of spiritual growth as I dealt with these changes. One of the basic philosophies at the Mount Holly Church was that ministry happened in the relationships we build; programming was secondary. We worked out our vision of what the church was to be as our programs brought us into proximity with others with whom we would build relationships. As a closeted gay man working in a conservative, evangelical congregation, initially I rebelled against this philosophy. I felt that intimate, open relationships were too risky for me. I feared that if people knew who I was, it would jeopardize my employment, and perhaps wreck my career. Gradually though, the idea of building relationships -- being Jesus for one another -- began to penetrate my consciousness and my objections. My efforts to "protect" my identity led to obstacles. One person wrote these words to me: "As much as I love, admire, respect, and like Rick, I frequently feel that very few of us ever see the total picture of who Rick is. He is very private -- he rarely expresses his opinion on personal issues and gives very few details of his life. Sometimes I feel that we in the outside world are allowed to see a carefully designed and sculpted image and that most of the *real* Rick is hidden from view. On several occasions, I think, as the mask has slipped down, I've seen a glimpse of some of what is inside, but then the mask gets pulled back up so no one sees what he doesn't want anyone to see. ... Sometimes, I've been so frustrated from banging my head on the wall he puts up that I've been ready to walk away. ..." Another person said it this way: "I don't understand, I can't explain. It's on a feeling level. I feel shut out, closed off. It's like he puts a wall up around himself and gets icy cold. I *feel* the chill but can't see or hear, or understand the change. One day he's warm and approachable and then -- I don't know how to handle a friendship like this. Isn't it friendship? It seems we were relating on a level of trust. But it is later gone. I feel safe, comfortable and close, then get pushed away, shut out." It was interesting that a number of people echoed these words and ideas; the "wall" was a recurring theme in my life and relationships. The seeds of change however, had been sown nearly two years before. One of these people said to me "I love you, because God has given me a special love for you. Nothing you could tell me would ever change that." Another person demonstrated that same kind of love, and would not allow the obstacles that I put in the path to stop the love. Eventually, as it always does, love won out. These relationships, built in the context of the ministry at that church, became the agents to bring my healing. Things got adventurous last May. One of my spiritual friends encouraged me repeatedly to fully yield to God -- give all of myself, every part, 100%. I understood the words, but the idea scared me. I knew that there was three possibilities if I yielded to God. Perhaps my family was right, and God would "heal" me, removing my homosexuality. Worse than this was the possibility that my church was right, and I would have to remain celibate, condemned to suffer alone for the rest of my life. The third possibility was even more frightening to me -- that God had made me this way, and I would have to stand up and do something about it instead of continuing to hide in fear. Knowing all the possibilities, I resisted letting go and letting God take over until, weary of the turmoil, I could no longer resist. One Saturday night, I gave up. I stopped resisting God, told God all my fears, and I gave myself totally -- still not knowing what it would mean, not knowing what the cost would be. The next morning however, I had my answer from God. At once, I knew that God had created me as I was, and had a purpose for my life. If there is no choice in sexual orientation, and if we believe that we were ultimately created in the providence of a loving God, then we accept our sexual orientation as one of God's good gifts, a part of God's plan. With this came several other developments. I have been filled with an incredible sense that God loves *me*. For years, I *knew* in my head that God loved me. I knew that God is Love; I had all the intellectual data. But I did not *feel* loved. I did not know God's love in an experiential way. One of God's special people ministered to me, coming to me time after time saying "God just wants you to know how much he loves you." As I fully yielded to God, I began to feel, for the first time, God's love for me. This was accompanied by a deep emotional healing as feelings that had been blocked, repressed, and locked for a lifetime began to spontaneously come to the surface. I would cry for no reason -- I was not sad or hurting, I was not happy or joyful -- I just cried as all this stuff came out from within. I have been amazed to watch other issues that I have struggled with for years just fall into place and sort themselves out as a result of God's healing grace in my life. As I have been filled with the experience of God's love, this perfect love has cast out the fear that once ruled my life. When fear for my job and career was replaced by love, my integrity demanded that I come out. I no longer needed to hide behind walls of fear, self-protection, or self-hatred. God has called me to tear down the walls of ignorance, misunderstanding, prejudice, and homophobia. Unfortunately, First Presbyterian Church of Mount Holly could neither tolerate this honesty nor accept God's work and call on my life. In July, I came out to the clergy. From that point, an incredible political process began. In August, the Senior Pastor, the Rev. James H. Kraft, drafted a policy document which stated the church's position, extending the ban on ordination of homosexuals to include any leadership position in the church. In September, while I was leading a church mission trip to the former East Germany with Berlin Fellowship, the policy was introduced to the session for a first reading. Under questioning by elders, the associate pastor, the Rev. Philip N. Olson, revealed that the policy was under consideration at that time because someone in the leadership of the church had come out as a homosexual. On October 23, 1995, at a session meeting, the church's "Policy on Homosexuality" was approved with one dissenting vote. The elders were told that to vote against the policy was to vote against the authority of scripture. It was implied that if the elders could not support the pastors in this policy, then the pastors would feel constrained to leave this church. There was apparently little objective discussion of the particulars of the policy, and no presentation of alternative viewpoints for consideration. After accepting the policy the process of implementation began. On December 31, 1995, after five years and four months of faithful, dedicated, creative service, my employment was terminated. One of the blessings of this difficult process has been the people who confronted the issue of homosexuality in a personal way for the first time. Several individuals have studied the issue with an open mind, allowing God to re-shape their thinking. In the process, they have repented of their homophobia, and they are being launched into new ministries that will help make the church a place, someday, where all God's children are welcomed. Currently, I am semi-retired (which has a nicer ring than "unemployed"), and have recently left New Jersey to live in Kansas City, Missouri, with my significant other. I am seeking God's direction in employment and future ministry opportunities. I have begun to sense a need to build a support network for gay church musicians, out or closeted, who are experiencing or have experienced similar discrimination or spiritual abuse in their churches. Anyone interested in corresponding with me is invited to write. Rick Fisher 7704 Oak Street Kansas City, MO 64114-1949 816-444-1895 [Since this story, Rick found a music ministry job in the Kansas City area, and he was a PLGC star at the 1996 General Assembly in Albuquerque when he was celebrated on the floor of the assembly after having come to the aid of an assembly colleague of the newly elected moderator John Buchanan. -- JDA] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Sonnie Swenston: the Story of a Lesbyterian My name is Sonnie Swenston. I am a lesbian. I am also an ordained elder, currently serving on the Session of the First Presbyterian Church of Baldwin Park, California. I am also an ordained deacon in the Presbyterian Church. That comes from a long time ago. You see, I grew up in the Presbyterian Church. In my youngest days, I was a member of a different congregation, but the Vietnam war and other issues -- and the Holy Spirit -- led me to Baldwin Park. Hal Porter was the pastor there then. The church had a wonderful, dynamic youth program, as so many churches did in the 1960s; but that wasn't all that appealed to me about this congregation. It was a church family, and that was what appealed to me most. I think I was eighteen when I was ordained to serve as a deacon. Life goes on. It was 1972, and I went away to college. It surprised no one more than I, but I fell in love with a woman! After the school year was over, I came home for the summer to think about things, and to *come out* to my parents. Well, as a major understatement, things didn't go very well. My mother, who was not a churchgoer, called on the pastor (Hal had left by then), to get him to talk with me. He, in essence, tried to counsel me out of being gay. I had already begun my new life elsewhere, but this perceived betrayal slammed a door in my face. I left to go back to my college town, things unresolved with my family and my church, to be with the person I loved -- and to be true to myself. It took about three years, but my family finally realized that I wasn't doing *this* to hurt them, and that being a lesbian is part of who I am ... so they accepted me. I was still isolated from the church, though. During a 15-year stretch, I think I went to church twice. Both times were for college assignments, and both times I felt horrible being inside a church. I still loved God, and I knew that God loved me, but I felt no love from God's family. When my relationship ended, I moved to San Francisco. I lived a very open life: working in the Financial District; living in the Castro; active in the bar scene, political groups, and the gay athletic community. A good friend of mine -- the closest member of my *chosen* family -- had also grown up in the church, and he also felt a sense of being exiled; and so, we began attending a Metropolitan Community Church (MCC) congregation together. MCC- SF was a wonderful place in many ways. It was there that I had my first encounter with Janie Spahr. I loved the black-leather- garbed organist. I loved the rainbow-heavy decor. I loved the way the light came through the windows and softly illuminated the sanctuary. I loved receiving MCC-style communion. But I never felt that MCC was, or could be, my church home. We flash forward to 1992. I returned to Southern California for the sad occasion of a dear friend's funeral. This was someone from my church youth group. It was someone else who had, over time, discovered that she was a lesbian. I had been out for almost ten years when she came out. She was one of the people whom I had told about my sexuality at the very start; it was only natural that she, likewise, come out to me. She wanted me to meet -- and approve of -- the woman she loved. And, of course, I had. But now, at 38, my friend was dead. The memorial service was held at -- the First Presbyterian Church of Baldwin Park. I dreaded going back to this church after so many years, but my friend's memorial filled the church with *dykes!* They, it turns out, were not church members (unfortunately), but friends from other parts of her life; but, in addition to that, there were many old friends from my estranged church family. And this church felt like -- home. I had lunch later that week with a couple of old friends. These are women who are around my mother's age. One had been the youth director of the church during my high school years, and the other had been a youth advisor of mine. As we sat there in the restaurant, going over the past twenty years, it was only natural for me to let them know about my lesbianism. At the same time, they *came out* to me: they told me about Baldwin Park being a More Light church, and what that meant, and how it had come to be. And I felt at home. But I still lived in San Francisco. At the same time, though, I fell in love with Melinda. Melinda was the one my friend had fallen in love with and wanted me to meet. I had known her and spent occasional times with her and liked her for ten years. But to fall in love? Under those circumstances?!? And in Southern California, which I had been happy to leave so long ago?!?!? But that is what happened. And so, I moved to Southern California to be with Melinda. She and I started going to the church. We got to know Donn Crail, the pastor. We started getting involved. We met Robert Ochoa- Schutz, who was on the Session and is an openly gay man, and his spouse Eddie Ochoa-Schutz. We joined the church together. At first, we sat in the back, but were invited to sit up front, which we started doing early on. And, like any other couple, we hold hands or have our arms around each other as we sing and pray and worship God in our small church, with around 35 other worshipers on a typical Sunday morning. Our church was beset upon by our presbytery for ordaining an openly gay man. Robert wrote this story for the book, *Called Out: The Voices and Gifts of Lesbian, Gay, Bisexual, and Transgendered Presbyterians*. Not only did we survive, but we made many friends both inside and beyond the boundaries of our presbytery. The action taken was the passing of a resolution that basically said that we shouldn't do that again. In December, 1994, however, I was nominated and unanimously elected by our congregation to serve on our Session. I go to Session meetings, serve as an elder-commissioner to presbytery, am an incoming member of the presbytery's stewardship committee, prepare the worship bulletins, edit the church newsletter, teach the Sunday morning adult class, am often the liturgist; and I have been known to pull weeds, mow the lawn, and wash windows with the building and grounds committee. My partner, Melinda, while not ordained -- yet -- is a de facto member of the Session, serving as church treasurer. What I really am, though, is the Prodigal Daughter of our congregation. I know and am the age of the children of many of our members. When I returned to this church, one of their own had returned to the fold. I am theirs, and they are mine. And so, I -- and with me, my partner -- am not merely tolerated, or accepted; I am openly affirmed -- and loved -- in the arms of this branch of Christ's family. Postscript: I wrote this when I sent my stole to Martha and Tammy for the Stoles Project. It's still my best introduction. In the meantime, though, I resigned from the presbytery committee and any other presbytery activities in a letter to the presbytery exec -- telling him specifically that it is because I am a lesbian. (Although there were a number of virtually identical overtures sent to GA, it was nominally the San Gabriel overture that passed [in 1996 to become Amendment B!] -- to my embarrassment and horror.) The other thing that has happened is that I have very recently become the acting Director of Communications at Westminster Gardens: one of the PC(USA) retirement homes. Some day I'll share stories with you about that experience -- the community of the "honorably retired" is just as divided as the rest of the Presbyterian Church over the issue of ordaining queer folks! I hope everyone keeps introducing themselves. It's great to be "making new friends" in this way. [Sonnie first posted this story on the PLGC-list, where PLGC folks introduce themselves to the other members of the list on a regular basis. To join the list, just send a note to: PLGC-list-request@andrew.cmu.edu * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Standing at the Door, Willing to Serve November 27, 1996. Dear Jim [Chair of the Nominating Committee], It is an honor for me to have been asked to serve as a candidate for ordination as a deacon at Church of the Covenant. The fundamentals of my faith are strong and I would appreciate the opportunity to serve the Church. I can bring to the position a wide range of experiences and skills. I have enjoyed serving on the Worship and Music Committee and participating in the fellowship of the Church. As an accountant I have an excellent grasp of financial matters and enjoy working with people at all levels. As chair of the Nominating Committee, you need to be aware that my election to this position and ordination at this time would be controversial. I am a gay man, living in a committed and loving relationship with my life-partner Steve. Under the present rules of the Presbyterian Church, this makes me ineligible to serve in an ordained position. As you know, the acceptance of homosexuals for ordination in the church has been a subject that has been debated several times at the General Assembly. Most recently, at the meeting in Albuquerque in July, an amendment to the Book of Order was proposed that would further restrict ordination. The offer to serve as a deacon has placed me in a difficult position. Should I decline the position, without explanation, or accept it and hope that no one will reveal my secret and challenge my service to the church? Either of those choices would be to hide away and lie, ashamed and fearful of discovery. Instead, after much prayerful consideration, I have decided to stand before you and the church and say, "Yes, you are cutting me out -- ME! Is that what you really want?" By standing up and putting a familiar face upon this issue, it is my hope that it will be openly discussed at Church of the Covenant before the upcoming vote on the proposed amendment at the regional presbytery. I am offering my views on homosexuality, the church, and the amendment, along with the views of those whose opinions I respect, in order to foster enlightened discussion. For those who object to homosexuality on the basis of a strict biblical interpretation, I offer the following comments from the Most Reverend Edmund L. Browning, head of the Episcopal Church in the United States. He recently equated the biblical condemnation of homosexuality to its endorsement of slavery, saying "Both are ancient laws made untenable by science and modern culture .... Genetics has shown homosexuality is inherited, not chosen. If it is a genetic matter, doesn't it behoove you to look at it ... in a more tolerant and understanding manner?" [quoted from an interview in the Charleston (SC) *Post and Courier* in the Nov. 21, 1996 issue of *Wisconsin Light*, a gay and lesbian newspaper in Milwaukee]. I must add that the Bible also condemns people "guilty" of such crimes as blasphemy, adultery, prostitution, and working on the sabbath. Peter J. Gomes, an ordained Baptist minister who presides over Harvard University's non-denominational Memorial Church, recently wrote that "The biblical writers never contemplated a form of homosexuality in which loving monogamous and faithful persons sought to live out the implications of the gospel with as much fidelity to it as any heterosexual believer" [from a review of Gomes' recent book, *The Good Book: Reading the Bible with Mind and Heart* (William Morrow & Co.), in *Wisconsin Light,* November 21, 1996]. The proposed amendment to the *Book of Order* is misguided in its intent and it would take our historically enlightened and tolerant Church down a morally misguided and restrictive path. We have a tradition of inclusion and have, for example, welcomed black members for generations and forty years ago brought women into the ordained ministry. In its attempt to bar homosexuals from ordination the amendment casts a far wider net, to include all person who engage in a variety of activities that in the past have been called sins. These include divorce and working on the Sabbath. At a time when Christian ministry to the gay and lesbian community is desperately needed, with a significant group of committed and caring people awaiting confirmation that their call to serve Christ and his church is not in vain, the Presbyterian Church can make a giant step and a statement to the world by defeating the proposed amendment. I stand at the door, willing to serve as a deacon at Church of the Covenant. Christ is at my side. Soon, I hope, the door will be opened. Sincerely, Richard A. Myers. Something positive in the midst of our sorrow. March 19, 1997, after passage of Amendment B. Sunday my local church completed the last of its four-week series "Dialogue Within Disagreement: Christians Face Homosexuality." This was in part prompted by the issues raised and discussed following my being asked to stand for election as a deacon, and my decision not to follow the "don't ask, don't tell" line. My name was later withdrawn from nomination at the suggestion of the session, overturning a unanimous vote of support from the nominating committee. At the annual meeting the nominations chair announced that a name had been withdrawn because the proposed candidate was gay. Plans were already under way at that time for the study sessions, and the details of those were announced in our February church newsletter, with the first session scheduled for February 23rd. On the first Sunday of Lent our minister, Bill Smutz, preached a dynamite sermon titled "Dangerous Cuts." The biblical citation referenced was Jeremiah 36:1-31, where King Jehoiakim takes a knife and cuts up a scroll on which were written the words of the Lord as told to Jeremiah, and casts it into a fire. "God was not deterred by the king's actions. For God is a scroll-maker and will continue to offer new scrolls and new possibilities to God's people." My partner Steve, a long-lapsed Catholic, attended worship with me and was amazed to hear words supportive of gays and lesbians spoken in a church. I missed the first study session due to the PLGC mid-winter retreat, but attended the other three. I estimate that about 20 percent of the congregation attended one or more of the sessions. Of course, many of those who did not attend are likely those who would be strongly opposed to ordination, who may have been opposed to even discussing the issue. The second session focused on the scripture citations and was presented by a religion professor from a local college. I felt he gave a very balanced view, but heard afterwards that some asked who was there to defend the Bible. The third session coincided with the ordination of the new class of elders and deacons. I had been contemplating making some visible and vocal protest at this service, but after consulting with a few people on the internet PLGC-list decided on a way of making a "visible presence" that would make a strong statement without creating hostility or detracting from the ordination of those elected. I contacted Martha Juillerat and arranged to borrow one of the stoles from the Stoles Project. I wore this during the service, and during our sharing of concerns included a short statement about the stole and its meaning. Afterwards several people came up to examine the stole and shook my hand. Several said that they knew that the day would come when I could be ordained. The third session dealt with the "Insights of Science," and was led by a clinical social worker who began by telling us that he was a gay man, an ex-Catholic brother, who is raising two children with his partner of 12 years. When the time came to discuss gays as role models, he certainly provided a good example. The final session this Sunday was conducted by a specialist in leadership development for the Milwaukee Presbytery. It brought things together from the earlier discussions and focused in large part on the "Fidelity & Chastity" amendment itself. For many this was the first time they had read the text of the amendment, and they were surprised at its scope. We talked about how the church has anguished over the question and the goals of those who support this amendment, and also, how it takes part of the decision on leadership out of the hands of the local church. The chair of the nominating committee asked how he was expected to implement its restrictions. He said his thought was to ignore it and abide by the other, more inclusive parts of the *Book of Order*. We talked about ranking of sins, and I said that we are not qualified to make that judgment. We also talked about looking at the whole person, and how many wonderful people this continues to exclude. I showed my copy of *Called Out: The Voices & Gifts of Lesbian, Gay, Bisexual, and Trangendered Presbyterians* (Chi Rho Press, tel. 301-670-1859) and offered to lend it to anyone. I am very pleased at the way the sessions were conducted. Obviously they did not reach everyone, but I think most members of the church's session attended. Several people commented that their opinions had been changed. Quoting from the end of Bill Smutz' sermon: "Our calling is to put away our scissors and get out the glue that has languished too long at the bottom of the desk and begin the process of teaching ourselves and our children how to put the pieces back together. "It won't be easy. But our Good News is that God is never far away; and that God is always replacing the scrolls that we foolishly destroy." -- "Thanks be to God! Amen!!!" Dick Myers. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Beware of Dogma Howard Warren recently sent me a postcard with a picture of a church with a sign on the front lawn that read, "Beware of Dogma." While the postcard was humorous and now resides on my refrigerator, it struck a more serious chord with me in the aftermath of Amendment B. It seems that those words, "Beware of Dogma," are an apt and rather prophetic phrase for our time. In checking with my friend Webster for further clarification of just what dogma is, I came across these words: "a specific tenet of doctrine authoritatively put forth, as by a church." It seems to me that Amendment B is a rather authoritative doctrine and an exclusive one at that. Yes, indeed, beware of dogma! Refreshed and renewed from the wonderfully life-giving More Light Conference in Portland, Oregon, I returned with hope for our church and our movement. But I also came back with a new sense of direction, a new call if you will. As I reflected on the faces of those gathered, and of the ones who couldn't be with us but were remembered and missed, I have this overwhelming sense that this is the **real** Presbyterian Church. It is certainly the church I want to be a part of and support. It is what keeps me a card carrying Presbyterian. I see us as the Progressive Presbyterian Church (PPC), not a bad or scary proposition in these days of Amendment B. So I guess I've re-named myself or re-imagined the church as this wonderful tapestry of More Light and inclusive congregations and made a decision that that is the denomination I claim as my own. The church of Amendment B just doesn't feel like home. Dream with me here, if only for a few moments as you read this. Imagine spending our energy inviting and welcoming folks to church rather than fighting frivolous lawsuits over bad dogma. Imagine the good work we could be doing and the churches we could build and support instead of raising money for legal defenses. Imagine being able to do the real work of the church, to truly be able to answer the Great Commission. Imagine a church alive, filled with holy humor and passion! Imagine session meetings and gatherings where no mention of Amendment B would ever be necessary and nominating committees could discuss best candidates rather than sexuality. What is the true work God is calling us to do? When will our people be able to answer their God given calls? When will our inclusive and supportive churches begin calling our gifted friends and colleagues? When will we stop losing so many of our "best and brightest" to more inclusive denominations who fully accept and appreciate the gifts they bring? When, oh when, will we be about the true mission of the church? God is clearly at work in each of us and in this movement. Holding on to old structures and bad dogma may no longer be possible without re-formation. So my prayer for all of us is a prayer of reformation and renewal of spirit and soul. A prayer of hearing again God's call to each of us as Reformed people. I want us all to see the Promised Land -- the land where all may freely serve and answer the call of our loving, living, passionate Creator. We are the people, with God's divine hand, who will make this happen. The call is clear, the writing is on the wall. May our Loving and Wise God make it so! -- Lainey Rathgeber. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Persistent More Light Update Dear Mr. Anderson, For years I have been receiving *More Light Update*. Fifteen years ago in Dallas, Texas, I went to graduate school with a gentleman named Rodger Wilson, who used to be the liaison for Texas [and a former PLGC moderators, too -- JDA]. At the time when he placed me on the mailing list I did not care much or think about church or any spiritual issues. But Rodger had been a brief boyfriend so I humored him into giving my name to his mailing list. I lost touch with Rodger when I moved to New York City, but *More Light* did not. I have moved several times in New York, and *More Light* has followed me. Once after a move to a new apartment, I blew up at my partner, accusing him of playing tricks with me and sending my forwarding address to you. At that time I was facing my fears concerning death, AIDS, and I was contemplating God as a source to turn to. I didn't want to be forced into any relationship with God and I saw the arrival of *More Light* as a conspiracy on his part. Well, now it is twelve years later. I have had a reawakening. I buried my best friend on earth and have embraced my new best friend, my namesake Jesus. (Jesus is my name even though I go by Jesse.) I now work for an AIDS service organization. I conduct seminars and retreats that assist the gay and lesbian community in self empowerment and spiritual self awareness. I am even contemplating becoming an ordained minister. I am no longer a Presbyterian as I am no longer a Catholic, but I love them both as my sisters. I am a practicing child of God and follow the guru Christ and thus *More Light* has now become a pertinent newsletter in my search. I was moved to write you after all these years -- I no longer question my spirit as much as I just try to respond. I have come to recognize my role as a facilitator for Christ. Thank you for your assistance and recommendations. I remain your servant in Christ. -- Jesse Ramos. *Later, in his letter giving me permission to print his letter, Jesse wrote:* I recently finished reading Chris Glaser's book *Uncommon Calling* and learned so much about PLGC. I found Chris' story intriguing. I was blind for so long but now I see. I am still amused that I received the *Update* all these years and I just didn't get it. Thank you for the constant update. My warmest regards, Jesse. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbytery Testimony (Time Limit: One Minute!) Presbytery of New York City, Brick Presbyterian Church, January 28, 1997. David Cockcroft, Pastor Emeritus, Riverdale Church, member of this presbytery since 1959, Moderator in 1972 and very active in its life. I want to talk about myself. I was reared in the Presbyterian Church having joined Third Church, Rochester, New York, in 1941 and have devoted my life to ministry in it. After a long process, I have now accepted myself as a gay person. It has not been easy because I was a Pastor, with many responsibilities and gay people have not been welcome in our denomination. Although the sophisticated Riverdale congregation would probably not have condemned me, I was fearful of repercussions. So I said nothing. I have overcome those oppressive fears and feel I am a whole person. My faith has been strengthened and I am completely convinced that Christ's spirit has been with me in this rather tortuous pilgrimage. It is sad when so many people in our Church cannot be who they are meant to be. I am lucky. When people make judgments in my presence, I am upset as I feel their comments are personally directed against me. Let the doors of this Presbyterian Church we all love be opened so that it may be inclusive and truly the Body of Christ. Vote NO on Amendment B. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbytery Testimony (Time Limit: Three Minutes!) Presbytery of Southern New England. At 13 I committed my life to Christ -- at 17 to full-time Christian Ministry. At school I became a witness for Christ leading the entire student body for two years in weekly chapel services. I attended a Presbyterian College and received "The Freshman Leadership Award." I served as a youth minister and founded a house ministry for transients and troubled youth. My youth ministry drew 125 youth every week. I graduated Magna Cum Laude, receiving "The Christian Leadership Award." And in 1986 I graduated from Princeton Theological Seminary. But -- Because I am a Gay Man I was NOT allowed to be ordained in the Presbyterian Church. I have since realized that my sexual orientation is WHO I am. That to reject IT is to reject ME. This may be hard to comprehend, but despite my years of Worship, Bible Study, Prayer, Fasting, Mission Work, Discipleship, and even demon exorcism, it wasn't until I embraced ALL of who I am that I experienced a wholeness in Christ which previously had escaped me. The Gospel of Mark says, "The Chief priests held a consultation with the elders, scribes and the whole council and they bound Jesus and carried Him away, and delivered Him to Pilate." Like Jesus, I and many others are submitting ourselves to the religious court of the day. Will WE be tried, convicted, and ridiculed? Will we be caste out of the Presbyterian Church? Will WE be sent to the cross because of misguided fears and because we threaten tradition? I stand before you with a clear conscience -- with full assurance that the Holy Spirit is guiding me. I pray in the Spirit, have been baptized in the Spirit, and I bear witness for Christ wherever I go. I've born good fruit, and the love I feel is not evil. It rivals any other love. It is good, kind, it considers the other and does not demand its own way. No one denies that Gays and Lesbians have given us many gifts -- of leadership, ministry, poetry, art and music and of love. We accept these gifts yet we REJECT the givers. For when a Gay or Lesbian is identified, the church holds a consultation with the "priests, elders and scribes" and then castes the gay or lesbian out. I feel the love and support of many Church leaders here in this room -- and I thank you. But today we will once again consult amongst ourselves and decide the fate of those GOD has called. I pray we will vote NO to prejudice, NO to hate, and vote NO on amendment B and prepare ourselves for the long battle to win support for gay and lesbian ordination. -- Wayne Osborne. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Family Values for Everyone For some years our son Dave -- now in this thirties -- has sent us a very special Christmas gift. It is no ordinary calendar. Each month has its separate page with a family snapshot from the past year or so, and a quotation that fits the scene. The calendar for June features Dave's brother Andy. Perched atop Andy's shoulder is his four-year-old son Warren. Standing beside them is Warren's Uncle Peter -- and from the cock of Warren's head, and the smile on his face, it's apparent that Peter must be running a tickling finger up his back. What a wonderful family! -- and what a neat poem was picked, by Dave, to match it. You may remember the words from the McLean Family Band: The sun shines just to follow you around, And the moon is in the sky to see you smile, And flowers grow just hoping you will look at them, And I was born just to be with you awhile. Dave prepares a separate calendar for his two brothers as well as for us. Who can doubt that our family, our families are all strengthened by this wonderful gift! Does it matter that Warren's Uncle Peter and Uncle Dave are gay partners, now in their 9th year of a committed relationship? Does it matter that their mutual commitment was celebrated and sealed in a church service attended by the families of both partners? It obviously does not matter to Warren: "Uncle Peter and Uncle Dave" are just as natural to him as "Uncle Phil and Aunt Jill," or "Grandpa and Grandma." They read to him, play with him, build Lincoln Log houses with him. He knows they belong together. Nor does it matter to the twelve hundred members of the congregation Dave and Peter serve, as two of four pastors. In their two years in this church, neither has preached on the subject of homosexuality, for they want to be known, not as "that gay couple," but as dedicated pastors. Like any other minister, they visit the sick, baptize babies, preach the stewardship sermon, lead Wednesday evening discussions of significant books, open their home on Christmas day to all members without families. And like any other pastor, they do what they can to promote family values. They do it by word but also by example -- showing how two people can enrich each other's lives, as well as the lives of those they meet, in faithful commitment. In a world of broken relationships, God knows we need such families as theirs. People who have never met the likes of Peter and Dave are not comfortable with such a family. We have been carefully taught to hate the very idea of a loving commitment between two people of the same gender. This week congressional leaders are trying to make it harder for Uncle Peter and Uncle David to be treated like the family they are, and next month, at their annual meeting, some Presbyterians will argue that such as these can not be entrusted with the Gospel. [This was written in the Spring of 1996, just before the Albuquerque General Assembly, and during congressional debate on the so-called "Defense of Marriage Act"!] But little Warren, who has not been so taught, knows love when he feels it. The rest of us could do worse than to remember that unless we become as little children, we will not inherit the kingdom. -- Gordon Shull. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Conditional Love In a keynote address to those gathered At our church's annual meeting, She dwelt long on the promise of God's love, Giv'n her as a child in the church. My heart ached as she told of the diff'rence That rich blessing had made in her life. For I, too, had been given that promise, And had seen my children thus blessed. But when Martha, my beautiful daughter, Began her painful journey toward truth, Accepting herself as a lesbian, The church ordered a new set of rules. Dressed in crimson robes, the church circled, Dipped to the left, dipped right and turned 'round, Continuing its posturing movement, In a dance of conditional love. And when the charade was ended, Not a shred of evidence could be found, That the church had made such a promise, To my daughter, one of its own. -- Marcy Clements Henrikson, in response to Moderator Marj Carpenter's sermon to the Albuquerque General Assembly, June 1996. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Lifting Up Amendment A Covenant Network Formed to Support Passage of Amendment A A new national group of Presbyterians has been formed to work together to support passage of the new proposed Amendment A, the "Fidelity and Integrity Amendment," to the *Book of Order*. Called the Covenant Network, the group is headed by Robert Bohl, Pastor of Village Church in Prairie Village, Kansas and Moderator of the 206th General Assembly, and John Buchanan, Pastor of Fourth Presbyterian Church of Chicago and Moderator of the 208th General Assembly. Amendment A was passed by the General Assembly last month with a 60%-40% vote. It will be voted on by the 173 presbyteries during the coming year. If passed by a majority of presbyteries, the new language will become part of the *Book of Order* and will replace the recently adopted "Amendment B." The proposed Amendment reads, in full: 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 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. "John Calvin's great vision 'that we may dwell in perfect unity' seems more critical than ever for our beloved church," say Bohl and Buchanan. "We believe that Amendment A offers a real opportunity for unity and expresses the feeling of the broad middle of the church. The Covenant Network is pledged to seek the common ground that will allow us to move beyond differences on specific issues to the vital mission the Spirit has in store for us." According to Buchanan and Bohl, Amendment A "clarifies that our obedience is to Jesus Christ. It restores the Reformed understanding of vocation by acknowledging that service in ordained office is possible only because of God's grace -- not because of our human efforts. On the critical issue of standards for officers, it demands 'fidelity and integrity in marriage or in singleness, and in all relationships of life.' While requiring moral sexual behavior, it also demands integrity in, for example, our work and family relationships, our financial stewardship, and other areas." Laird Stuart, Moderator of the Assembly's Committee on the Book of Order, where the Amendment originated, stated: "This amendment does allow us the grace and the space to grow toward rebirth as a community of God's people. It will allow us to concentrate on our call to the Great Ends of the Church." A convening gathering of the Covenant Network was held Friday, September 19, 1997 at Chicago's Fourth Presbyterian Church. Speakers addressed some of the theological and ecclesiastical issues surrounding "Amendment A," and participants discussed local organizing strategies. For more information, contact Robert W. Bohl, Co-Moderator, Village Presbyterian Church, P.O. Box 8050, Prairie Village, KS 66208, 913-262-4200, or John M. Buchanan, Co-Moderator, 4th Presbyterian Church, Chicago, 312-787-4570. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Stonecatchers Affirm Amendment A September 1997 Dear Friends, Once again we are preparing to vote on an amendment to the *Book of Order* which sets standards for ordaining and installing church officers. The new amendment, sent down from the 209th General Assembly, is designated as Amendment A. We ask your participation in an effort to raise consciousness about the new amendment. We ask you to support it with your name and contribution toward statements in denominational publications which we hope will set the tone for understanding this amendment to promote reconciliation. We invite your support of the affirmation. Share this faith statement with others. Copy it, adapt it. Make your own contribution to the cost of publishing it. We urge your continued prayerful and financial support for the PC(USA). We encourage you to build upon it by writing letters to the publications and by encouraging conscientious action by commissioners at your Presbytery meetings. We believe that serious discussion at the congregational level is most important to develop a consciousness of these matters at the local level. We have too long avoided serious discussion of what qualifies members for leadership in the church. We have too long delayed discussion of human sexuality among us. This is not a new controversy. As Reformed Christians we have lived with controversies regarding the interpretation of scripture and our confessions from the Reformation to this very day. While there are some among our communion who are calling for certitude in doctrine and practice, others of us struggle with being faithful in our times when issues are complex, challenging, and, at times, confusing. We are more aware of and thankful for the contributions that all of God's people bring to our common understanding of faithfulness to the Gospel of Jesus Christ. The amendment brings us back almost to where we were before, constrained by a General Assembly statement of definitive guidance and an authoritative interpretation. But the intervening votes and struggle for faithfulness to the whole Gospel have changed the church. We are at a different place today because the controversy leading to the action of the General Assembly has advanced our theological awareness as a church. Many people, including the whole network of Stonecatchers, contributed to that growth. Amendment A solves the problems of having to conform to the confessions wherever they define sin either by defining duties or proscribing acts. The amendment remedies the possibility that disciplinary authority in the Presbyterian Church could be exercised on matters that our church has already determined, in practice, not to be sin. This amendment does not resolve the status of sexual minorities, but it does provide a positive out of the difficulties of Amendment B. Our new affirmation is founded on a conviction that Presbyterians are thoughtfully, prayerfully, and honestly seeking answers to difficult problems facing our church. Only an enlightened and compassionate discussion will lead us to sound conclusions in the debate over the standards for election, ordination and installation to church office. We need continuing repentance and more grace, mercy, and love. Through this new statement in church publications we will encourage support for the new amendment. We want to inform the undecided and set the tone of the debate through affirmation of matters we all hold in common. We continue to try to catch the stones aimed at faithful believers. Seeking the peace, unity, and purity of Christ's Church, Stonecatchers in the National Capital Presbytery, 1313 New York Ave. NW, Washington, DC 20005-4790, 202-484-7700, website: http://www.radix.net/~execware/stonecatchers/ An Affirmation of Amendment A [Note: 'C' citations refer to the *Book of Confessions*, 'G' citations refer to the "Form of Government" in the *Book of Order*, and 'W' citations refer to the "Directory for Worship" in the *Book of Order*.] We trust and seek to follow Jesus Christ, our Savior and Savior of the world. We accept the Holy Scriptures as the unique and authoritative witness to Jesus Christ in the church universal and God's Word to us. We understand them according to our Confessions as inspired for our edification and interpret them according to the Confessions as they "agree with the rule of faith and love" [C- 5.010]. We recognize that sincere believers may differ as to what the Scriptures require, because: "The Scriptures ... reflect views of life, history, and the cosmos which were then current. The church, therefore, has an obligation to approach the Scriptures with literary and historical understanding" [C-9.29]. The Confessions, as the product of church councils, may err [C- 5.013 & C-6.175, etc.]. They also reflect the prejudices as well as the virtues of their times and places. We agree to be guided by them as subordinate standards. We affirm our loyal support for the Presbyterian Church (U.S.A.) through our worship and prayers, service of compassion and witness, our tithes and offerings, and our active participation in governing bodies and their mission. We affirm that the right of church governing bodies to elect their own officers is inalienable [G-1.0306]. We also affirm the responsibility of each governing body to elect, ordain and install those "who are persons of strong faith, dedicated discipleship, the love of Jesus Christ ... [and whose] manner of life should be a demonstration of the Christian gospel in the church and the world" [G-6.0106a]. We commend the proposed amendment (Amendment A) to the *Book of Order* as correctly stating our primary allegiance to Jesus Christ and our sources of authority in the church, while protecting the rights of individuals and church governing bodies in ordaining and installing officers. **It is Reformed.** It reaffirms the high standard of the Reformed ethic that requires integrity in all relationships -- in families, work, governance, and with the earth itself [C-9.44 & W-7]. **It is Workable.** It is consistent with the ordination vows officers already take. It rejects an unproductive and judgmental stance. **It is Welcoming.** It anticipates the abundant mercy and love of God while recognizing our common sinfulness. That grace may abound, **help pass this amendment** proposed by the 209th General Assembly: 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 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. If you would like to support the ongoing effort, please call 202- 484-7700, or write to Stonecatchers, 1313 New York Ave. NW, Washington, DC 20005-4790. Visit the website: http://www.radix.net/~execware/stonecatchers/ * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Statement of Apology from the Presbytery of Twin Cities Area **Whereas** the Presbytery of the Twin Cities Area (PTCA) is a judicatory of the Presbyterian Church (U.S.A.) (PCUSA) and therefore shares responsibility in the decisions and policies of the denomination, and **Whereas** the PCUSA has through its due process in the presbyteries approved the so called "Amendment B" to become part of the *Book of Order* in the Constitution of the PCUSA, and **Whereas** the PTCA determined at its January 11, 1997, meeting that Amendment B is radically contrary to the gracious purpose of Jesus Christ for his church, and **Whereas**, in effect, the adoption of Amendment B by the PCUSA has reinforced institutional prejudice and shaming of, while relegating to a second class status, faithful Christian members of the PCUSA, and also in effect has gravely offended the consciences of Presbyterians who are appalled by any church action that stigmatizes and excludes any other Presbyterian on the basis of personal differences; **Therefore**, the PTCA this 10th day of June, 1997, acknowledges its corporate participation in a denominational policy offensive to the gospel of Jesus Christ, namely the adoption of Amendment B, and offers this Statement of Apology to all persons whose Christian faith and relationship with the church, as well as their personal God-given dignity, have been assaulted or in any other way diminished by the inclusion of Amendment B in the Constitution of the PCUSA. To those our Christian sisters and brothers so terribly betrayed by their church we say, "We are truly sorry." Furthermore, with this Statement of Apology the PTCA solemnly pledges to be faithful to Jesus Christ in exhausting all means possible for assuring the just and loving full inclusion of all persons called by God through Jesus Christ to serve and minister in any capacity in the PCUSA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * COMMENTARY Understanding Cats In his unusual book, *The Mythology of Transgression,* Jamake Highwater says: "The religious concept of transgression is a theological form of territorial marking." I thought of this last night after seeing a PBS program about "Understanding Cats." One of the cats was shown delineating its boundary by urinating on a bush. Its face had a Keep-Out-And-I- Mean-Business look. Another cat was shown rubbing his chin against a rock wall in a garden, secretions from glands in its neck depositing its ownership message. The expression on its face was benign. These actions seemed like Amendment B and Amendment A. Both are equally proprietary, but one seems much less offensive than the other! -- Sue Spencer. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Of Mice and Elephants From where I sit, the election of Pat Brown as Moderator of the 209th General Assembly stands as a plus for the Spirit of inclusivity in the PC(USA). This being said, Pat made a curious comment during the Moderator candidates' question-and-answer session at G.A., re: what her response would be, as Moderator, to the burgeoning dissent to Amendment B. In her reply, she quoted from her African tradition an Ashanti proverb: "When two elephants fight, it is the grass that suffers" [Source: Bill Lancaster, *PCUSA News,* Note 4238]. A good response, this -- in terms of getting elected Moderator. And yet, Pat would have come much closer to the truth of the matter if she had quoted another African expert on elephants: South African Anglican Archbishop & Nobel Peace Prize laureate Desmond Tutu. Tutu -- who is a widely known as a great friend of lesbian & gay inclusion (see his Foreword to the book *We Were Baptized, Too*) -- once described the anti-apartheid struggle in this manner: "When an elephant steps on a mouse's tail, the mouse will not appreciate your neutrality" [Source unavailable]. Judging from the fact that "B" proponents employed 10 staffers and spent $1.2 million for its passage, and opponents employed no staffers and spent roughly $80,000, we Presbyterians as well have been dealing with this "of mice and elephants" syndrome. Let us hope & pray that Pat & Presbyterians galore will continue to discover -- if they haven't already -- the more apropos, as well as biblically-grounded, elephant-mouse metaphor undergirding our inclusive church struggle. -- Gracia y Paz, Chuck Booker- Hirsch. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Sheep, Wolves, Serpents and Doves by Lisa Leigh Larges (LLL) In the past few years PLGC has gained something that it had precious little of in earlier times -- power. According to our friends on the other side, PLGC wields inordinate power and influence in our denomination. In fact, if you are reading this as one who opposes all that PLGC stands for, let me here confirm your suspicions: PLGC brings in hundreds of thousands of dollars each year with which we lavish extravagant salaries on people like Jim Anderson; and we are right on track with the implementation of our strategic five year plan(1). Well, even if our real power in the church is, all things considered, rather modest, the question remains, how shall we use what power we do have. There is quite a squabble going on among the committee members who reside in my head over just this issue(2). The more judicious members of my head committee argue in measured tones that PLGC must move ahead slowly and cautiously in order to build a more solid base of support in the church. The rest of the committee cries in a grand confusion of metaphor, "Damn the torpedoes! We want the whole enchilada, and we want it yesterday!" I take comfort in believing that I am not alone in feeling these competing impulses. What's more, my hunch is that as PLGC matures as an organization, we will need to have some conversation about these differing points of view. It might more commonly be thought of as a conversation between the moderate and radical wings of PLGC, but I prefer to think of it as one between the diplomatic and the prophetic corps. The diplomats might have the greater claim on compassion. They are reluctant to leave anyone behind. They exercise boundless patience and self control in the service of meeting people where they are. The diplomats are also long on wisdom. They have a healthy respect for the polity of the church and therefore they insist that it be used to further God's realm and not obstruct it. Blessed with wisdom and compassion the diplomats can ride out the give and take -- the little losses and hard won victories -- with equanimity. The diplomats practice the art of the possible, and while this is called politics in other spheres, it nonetheless has a good deal of virtue to commend it. The prophets have learned the power of impatience. With Martin Luther King in the Birmingham jail, they know in their souls "why we can't wait." The prophets hunger for righteousness. The prophets cry out when an outcry is called for, they are angry when outrage is the appropriate and necessary response to justice deferred. They give little heed to pragmatism because they have a knowledge of a God who has made a way out of no way. Their motto is, "never go quietly." Diplomats and prophets can each find ample support in the gospels for their particular mode of operation. Jesus' admonition to his disciples, "I send you out as sheep among wolves. Therefore, be as wise as serpents and innocent as doves," is a saying worthy of the most savvy and seasoned politico. Jesus shunned hype. Repeatedly he requested of his disciples and those he healed that they tell no one of his power. He regarded the zealots, of whom Judas was possibly one, with a certain skepticism. Jesus knew when to be cryptic, and when to speak plainly. But then again, Jesus spent his political capital on all the wrong sort of folks. He called things as he saw them, in language which could only be considered inflammatory. He rankled. He upset the order of things, and was run out of town on at least one occasion. When the wisest campaign managers and the most astute strategists would have advised against it, Jesus went to Jerusalem. The era of amendments B-A might be one in which the gifts of the diplomats are called to the fore. It appears to be a time of incremental change, of taking two steps back in order to go ahead three. In such a time the wisdom and compassion of the diplomats will serve us well. The prophets, who grow terribly uneasy at times like these, will be helped by remembering that *Robert's Rules*, long dull meetings about strategy and the intricacies of Presbyterian polity can alike be instruments of God's providence. Lest the diplomats grow too confident in their abilities at working the process, they would do well to remember the words of Mother Theresa who said, "I am not called to be successful. I am called to be faithful." Closer to home, we all might also write inside the front cover of the *Book of Order* and *Robert's Rules* the words of our moderator: Sometime around midnight as exhausted commissioners struggled to finish the General Assembly's business she reminded them, "Parliamentary procedures are to help us do our business. They are not our business." While the diplomat in me finds hope in the General Assembly's vote on amendment A, the prophet in me finds encouragement from this past GA in the election of Patricia Brown as Moderator, and of Fred Denson as chair of the General Assembly council. With two African Americans elected to prominent positions in our church, we are communicating to the world -- whether intended or not -- that we are willing to change, to be the living church and not the same old dying church of recent times. It may be true that Moderator Brown's and Mr. Denson's visions of the future of our church might be quite different from my own. Nonetheless their elections strengthen my own commitment to build a church for the whole people of God. Of necessity, my delineation of diplomats and prophets is simplistic and overdrawn. We all possess a little of each, and we pick and choose as we go. As PLGC gains a stronger voice in our denomination, we will need to learn to balance the compassion and wisdom of the diplomats with the passion and righteous impatience of the prophets. In all things our model is to be the one who, two thousand years ago, lived the passionate life of compassion(3). Footnotes: (1) Yes, this is a lie. Lying is a sin; and not just one of those *Book of Confessions* sins, but a full fledged Biblical sin, and in the top ten at that. I hereby do humbly repent. The truth is that about all that is ever lavished upon Jim Anderson is more work and many dividends of gratitude. PLGC's five year plan is to seek, by the grace of God, the leading of the Holy Spirit. After that it gets rather sketchy. (2) Being ruled by internal committees, especially divided ones, is a pathology to which many Presbyterians are prone. (3) These footnotes have been placed here to reward those of you who read such things. Be aware however, that compulsive reading of footnotes is another pathology to which Presbyterians are susceptible. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Progress in England and Australia Most Presbyterians in England belong to the United Reformed Church. Most Presbyterians in Australia belong to the Uniting Church in Australia. As all churches, they are dealing with lesbian-gay-bisexual-transgender issues, with somewhat better success, it would appear, than we are. Here are reports from both churches. United Reformed Church Approves LG Ordination a report from Jack Huizenga, PLGC's Coordinator in the U.K. Some good news from the United Reformed Church General Assembly! The Assembly voted (324-189) to approve the ordination of gays and lesbians as ministers (By the way, ordination of gay and lesbian elders is *not* an issue in the URC). Actually, it was not that clear-cut. The Assembly actually passed four resolutions (the texts are attached at the end of this note): 1. Resolution 17. The church must remain united (passed by show of hands). 2. Resolution 18. In the finest tradition of Presbyterians everywhere, we need more time to study this issue (also by show of hands). 3. Resolution 19. But in the meantime, while the study continues, churches may call and ordain gays and District Councils (we call them Presbyteries in the PCUSA) may uphold such calls and ordinations. Of course, churches may decide not to ordain gays, too. (Passed on a secret ballot, 324-189.) 4. Resolution 41. We must provide help for everyone hurt by this issue and these resolutions (again passed by show of hands). Here are the texts (complete with English spellings): General Assembly 1997 Human Sexuality The final amended resolutions 17, 18, 19 and 41. Resolution 17 Assembly recognises a) the seriousness of the issues of human sexuality and their implications for acceptable behaviour and lifestyles among Christians; and b) the lack of agreement in the responses submitted to General Assembly by local churches, District Councils and Provincial Synods concerning aspects of the contemporary debate on human sexuality and the teaching and application of scripture; and therefore: 1. believes that these disagreements, though serious, must not be allowed to injure the unity and peace of the United Reformed Church; 2. encourages local churches, District Councils and Provincial Synods to apply with wisdom and sensitivity the pastoral practice and discipline set out in the Basis of Union and Structure of the United Reformed Church, in a way which respects the rights of personal conviction and which does not override conscientious decisions in these matters nor use such decisions as a reason for breaking the fellowship of the United Reformed Church; 3. calls on those who exercise pastoral care of members, elders and ministers in the Church to seek ways of ensuring that all those who experience rejection because of their convictions in these matters are sustained within the fellowship of the Church held together by Jesus Christ. Resolution 18 Assembly, noting the requests made in a number of responses from local churches, District Councils and Provincial Synods for further time and space to reflect on these matters, asks Mission Council to arrange for further work to be done, ecumenically and in consultation with our partner churches through the World Alliance of Reformed Churches (WARC) and the Council for World Mission (CWM) where appropriate and possible, on a) the nature of Biblical authority for the life of the church; b) the relationship between the authority of General Assembly and the other Councils of the Church; c) the matter of ordination and human sexuality, including the implications of ordaining ministers in committed homosexual relationships; and also to consider ways in which the Church may be assisted in reflection on the wider issues of human sexuality. To enable this process Assembly asks Mission Council to establish a timetable for these reflective processes and ensure appropriate representation on necessary consultative groups and working parties. Resolution 19 Assembly a) recognises 1. that no candidate admitted for training can be assured of ordination until a call is issued and accepted with the concurrence of a District Council; 2. that all decisions on candidature and on the calling of a particular minister involve seeking the guidance of the Holy Spirit and the weighing of the strengths and weaknesses of the candidate. b) declares concerning persons in a homosexual relationship that, during the process of further reflection and discussion set out in the previous resolution: 1. no local church or pastorate is to be constrained to consider or accept such a person as their minister nor any District Council constrained to concur with such a call; 2. Assembly will uphold a call to such an ordinand or minister duly issued by a local church with the concurrence of the relevant District Council(s) leading to ordination and / or induction; 3. Assembly will also uphold the refusal of a local church to call as their minister a person who is in a homosexual relationship; 4. in view of these options, the fact of a homosexual relationship shall not be the ground for rejecting a candidate for ministry during the process of selection, assessment, entry to a college or course and ministerial training. c) resolves that in the case of a disagreement wherein a local church still wishes to call such a person when a District Council has refused concurrence, the relevant Synod, through an appropriate committee or commission, shall seek to secure agreement, failing which agreement the appeals procedure can be applied. d) instructs the Ministries Committee to produce guidelines for the application of this decision in the cases of non- stipendiary ministers. Resolution 41 General Assembly instructs the Officers of Assembly as a matter of urgency to form a Working Group to enable sensitive care of Districts, Churches and individuals who feel pain and distress as a result of the passing of Resolution 19 and asks Mission Council to review the work of the group at its next meeting. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Uniting down under? *The Uniting Church in Australia has just completed a six year study on human sexuality. Warren Talbot reports on the recent national Assembly*: As with most of our partner churches around the world, the Uniting Church has been undergoing an extensive re-examination of approaches to human sexuality. This was the major topic at our Eighth Assembly, held in Perth in July 1997. Barely five years into the new church, formed in 1977, the national Assembly's executive declared that sexual orientation was not an impediment to membership or the ordained ministry, but that the way in which a person, heterosexual or homosexual, expressed their sexuality, was relevant. Some in the UCA have been unhappy with this. On three occasions they tried, without success, to have the Assembly adopt "celibacy in singleness and fidelity in marriage" (CISAFIM) as the national standard for lay and ordained persons. In response to their last effort, in 1991, the Assembly established a Sexuality Task Group to consider changing approaches to human sexuality and report to the 1997 Assembly. The Task Group worked hard during the intervening years, producing over 12 Occasional Papers, and conducting a "Year of Listening" on sexuality issues. In May 1996 an interim report was issued to the church for discussion. The interim report was quite positive about lesbian and gay relationships, proposing "right relationships" as the model for all sexual expression by Christians. The response was overwhelming. About 8,000 submissions were received, and the way in which these were processed became subject to some controversy. It was the largest response to any report in the Uniting Church's 20 year history. Most of the responses (at least 80%) were negative. Nonetheless, the Task Group pressed on with the production of a final report, named "Uniting Sexuality and Faith." The report included a number of proposals, some of which were supported by the national Assembly. For the first time the UCA now has some national policies on sexuality. We officially think sexuality is a good thing (hurrah!), though recognizing the realities of abuse and exploitation. The central place of marriage has been upheld, as has our current practice of supporting divorced people, and offering remarriage when appropriate. These proposals were agreed, quite quickly, by consensus. For gay and lesbian people, the status quo reigns. Existing decisions of the Assembly Standing Committee were not changed or altered by the Assembly. They were noted. This means that, formally, parishes and presbyteries are free to make decisions about individuals. People cannot be excluded solely on the grounds of sexual orientation, but sexual expression (for homosexual and heterosexual alike) is a relevant factor to be considered. My judgment is that a large number of Assembly members do not support the CISAFIM slogan (celibacy in singleness and faithfulness in marriage). But they cannot, as yet, support an alternative framework such as "right relationships." Equally, they do not want to exclude gay and lesbian people from membership and leadership. The process around the Sexuality Report, and associated documents, has been positive. Thousands of church members have engaged with the issues for the first time. And as a part of the process, the diverse realities of our lives (married, single, divorced, childless, gay, re-married, etc.) is recognized. But the concerns of our Aboriginal and Torres Strait Islander sisters and brothers, and our immigrant-ethnic congregations, are also now part of the process. I believe we have moved forward in terms of both church and community visibility and awareness. The Uniting Church cannot be the same after the work of the Sexuality Task Group. Three ex- Presidents, Dr. Jill Tabart, Rev. Dr. D'Arcy Wood and Sir Ronald Wilson, have been asked to advance the work in education and dialogue. On the first Sunday afternoon of the Assembly the Sexuality Task Group presented its Report. Then, about 40 people stood and made statements about sexuality for one minute. As I counted it, six women and one man identified themselves as gay or lesbian. Three of the women were ordained ministers, namely the Rev. Dr. Dorothy McRae-McMahon, the Rev. Jennifer Byrnes and the Rev. (Deac) Con Taylor. We owe a debt of gratitude to these women who came out at Assembly. In the words of the old slogan, "the liberation of homosexuals can only be the work of homosexuals." This is not to decry the efforts of our friends and families, but coming out remains a potent and authentic response to prejudice and ignorance. On Saturday, the Assembly General Secretary, Gregor Henderson, gave a strong statement of support for Dorothy McRae-McMahon's continuing ministry, as the National Director for Mission, to which the Assembly gave a thunderous (though not unanimous) standing ovation. Jenny Byrnes, Director of Lay Education in Victoria, came out on the second day. At the end of the week Jenny was elected to the Assembly Standing Committee (national executive). She was elected not because of her sexuality, but because she is a talented and dedicated church leader (who also happens to be in a committed relationship with another woman). It is worth noting that in 1994 the UCA adopted a "consensus" approach to decision-making. Extensive consensus procedures, including small group work, are undertaken prior to moving to a majority vote. At the July 1997 Assembly, ALL decisions were made by consensus. The Assembly never moved to a formal vote on any issue. The pressure for consensus to be used worked in several ways. First, it stopped various rabid anti-gay proposals from being considered at all. Second, it also prevented some proposals which were supportive of gay and lesbian people being considered. Third, some lesbian and gay members of the Assembly felt that the consensus approach served to limit and disempower their contribution to decision-making. Opposition to the Sexuality Report came from three main areas. First there was strong opposition from the Uniting Aboriginal and Islander Christian Congress (a national Uniting Church body, with Synod-type status, for indigenous Australians). They withdrew from the Assembly for some sessions, claiming the Sexuality Report was both unbiblical and contrary to traditional Aboriginal culture. Second, representatives of immigrant-ethnic congregations (including Koreans and Tongans) claimed that the decision about homosexuality was being rushed and they needed more time to consider the issues. A third group has emerged in recent years, known as the Evangelical members of the Uniting Church (EMU). They were a distinct and vocal minority on the floor of the Assembly. Along with various unity-seeking moderates, they used the indigenous and immigrant-ethnic arguments to seek a non- decision re homosexuality. In this specific "non" decision they were successful. The Uniting Network (the national body for bisexual, lesbian, and gay people, and friends and family) was present at the Assembly in a very positive manner. Two representatives were associated with the Assembly, being given speaking rights (as were two "ex homosexuals," who, incidentally, were either sad or mad, thus assisting the Network's cause). The Network's exhibit booth provided a constructive focus for dialogue and visibility. In terms of North American comparisons, I would venture the opinion that the UCA is left in a better position than the Presbyterian and United Methodist Churches, but worse than the United Church of Christ (USA) or the United Church of Canada. The UCA will continue to live with a degree of ambivalence. On balance this is probably OK. We haven't gone backwards and enshrined "CISAFIM" as national policy. The formal policy statements are either neutral or mildly positive. And some openly lesgay clergy have been supported. Lesbian and gay ministers will continue to come out, and those who are out will continue in their ministries. The challenge in the next few years is to continue and build on this supportive and positive approach. *Warren Talbot is a Canberra Uniting Church Elder and was a member of the Assembly Sexuality Task Group.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * BOOK REVIEW The Good Book: Reading the Bible with Mind and Heart, by Peter J. Gomes. New York: William Morrow and Company, 1996. Reviewed by Gene Huff. Readers of *More Light Update* have a special treat and a marvelous new resource available to them in Peter Gomes' superb new book. With compassion, humor and insight, Gomes provides the tools needed to make the Bible a dynamic part of daily life. Of particular interest and great value to lavender people and their allies is his chapter "The Bible and Homosexuality: The Last Prejudice." Peter Gomes is on the faculty of Harvard College and has been minister of The Memorial Church at Harvard since 1974. He is a self acknowledged gay man with deep roots in the African American religious communities of his native Massachusetts and is widely acclaimed as one of the great preachers of this generation. The book is prominent among current best sellers. With a high level of intellectual integrity, Gomes provides a thorough tour of the holy book, with an eye -- as he says in his introduction -- toward exploring "the risk and the joy of the Bible: risk in that we might get it wrong; and joy in discovery of the living Word becoming flesh." Around that theme he sets forth three basic questions which the thoughtful Bible reader should bring to the Bible: What is it? How is it used? and What does it have to say to me? He then spreads before the reader an array of scholarly information and wise interpretation laced with pithy anecdotes and old chestnuts given new life in ways that make the good book come very much alive. The book unashamedly calls for greater biblical literacy. Gomes refers to a recent research poll which discovered that 10 percent of those sampled said that Joan of Arc was Noah's wife, 16 percent were convinced that the New Testament contains a book by the Apostle Thomas and 38 percent thought both the Old and New Testaments were written a few years after Jesus' death. Gomes sees those replies worthy of the old Sunday school howler in which the epistles are defined as the wives of the apostles. In an eight chapter section on "The True and Lively Word," Gomes traces how the biblical material deals with the good life, with suffering, with joy, evil, temptation, wealth, science and with mystery. Each chapter is presented with telling references to contemporary American life and its foibles and challenges. The perceptions are marvelously colored with clever anecdotes and references from a wide range of literary sources. Perhaps the most useful section of the book is entitled: "The Use and Abuse of the Bible." Here he dives into the modern struggles to understand what the Bible really says and means for such topics as race, anti-semitism and conflicts over the role of women, showing how what he refers to as its hard texts deal with the changing times. It is this section which concludes with a significant treatment of the Bible and homosexuality. In the 28 pages of this chapter a tremendously valuable resource emerges for those engaged in the dialogue about the relation of the Bible to homosexuality. All the familiar arguments are dealt with in a clear and compelling fashion and several new insights are presented. While leaning heavily on John Boswell's now classic historical analysis, Gomes engages the reader with a review of other key perspectives including those of Jeffrey Siker, Victor Paul Furnish and Helmut Thielicke. From Siker he elicits the understanding that while the Bible has relatively little to say that directly informs us about how to address the issue of homosexual Christians today, and certainly does not positively condone homosexuality, neither does it expressly exclude loving monogamous homosexual adult Christian relationships from being within the realm of God's intentions for humanity. The review of Furnish's work with Paul's writings shows that the apostle offered no direct teaching to his churches on the subject of homosexual conduct so that his letters certainly cannot yield any specific answers to the questions being faced in the modern church. Thus it is a mistake to invoke Paul's name in support of any specific position on these matters. And Thielicke as early as 1964 is shown to have declared regarding the seemingly relevant biblical passages: "There is not the slightest excuse for maligning the constitutional homosexual morally or theologically." The well known German theologian went on to observe that the continuing willingness to do so on the part of the Christian churches has nothing to do with the biblical texts and very much to do with what he calls "doctrinaire prejudices." A valuable contribution to the continuing argument over homosexuality and Biblical authority is found in Gomes' refutations of the views of Stanton L. Jones that appeared in a 1993 article in *Christianity Today*, discussing the value judgment that homosexuality is sinful. Responding to Jones' claim that the church's historically high view of the authority of scripture is threatened by efforts to revise the church's position regarding homosexuality, Gomes reminds us that no such challenge to biblical authority occurred upon the revisions of the church's position on women, Jews and slavery. Another forthright challenge is offered to Jones' insistence that "We can only change our position on homosexuality by changing our fundamental stance on biblical authority, by changing our core view of sexuality and by changing the meaning and character of Christ's call on our lives." What Jones sees as a problem is seen by Gomes as the only intellectual and spiritually responsible way forward. "We must change our position on homosexuality if that position is based upon a prejudicial and uninformed reading of scripture," he insists. The essence of Gomes' message in this splendid new resource is captured in a paragraph from page 162: "The biblical writers never contemplated a form of homosexuality in which loving, monogamous, and faithful persons sought to live out the implications of the gospel with as much fidelity to it as any heterosexual believer. All they knew of homosexuality was prostitution, pederasty, lasciviousness, and exploitation. These vices, as we know, are not unknown among heterosexuals, and to define contemporary homosexuals only in these terms is a cultural slander of the highest order, reflecting not so much prejudice, which it surely does, but what the Roman Catholic Church calls 'invincible ignorance,' which all of the Christian piety and charity in the world can do little to conceal. The 'problem' of course, is not the Bible, it is the Christians who read it." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC OFFICERS AND CONTACTS CO-MODERATORS: Scott D. Anderson (1998), 5805 20th Ave., Sacramento, CA 95820-3107, 916-456-7225 h., 442-5447 w., email: hn0029@handsnet.org; Laurene Lafontaine (1999), 1260 York St. #106, Denver, CO 80206, 303-388-0628, PNet: Laurene Lafontaine; email: EClaurene@aol.com COMMUNICATIONS SECRETARY: James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038, 732-249-1016, 732-932-7501 (Rutgers Univ.), FAX 732-932-6916 (Rutgers Univ.), email: jda@scils.rutgers.edu RECORDING SECRETARY: Rob Cummings, P.O. Box 394, Jackson Center, PA 16133-0394, 412-475-3285 TREASURER: Lew Myrick, 1225 Southview Rd., Baltimore, MD 21218- 1454, 410-467-1191 h., 410-516-8100 w., FAX 410-516-4484 w., email: myrick@jhu.edu PLGC Coordinators & Liaisons 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 w., -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: Carla T. Pridgen, M.Div, M.Ed., 5 Delano Rd., Asheville, NC 28805, 704-285-9752, CarlaP@worldnet.att.net STOLES PROJECT: Martha G. Juillerat, Director, 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-8792, PNet: Martha Juillerat, email: Martha_Juillerat.parti@ecunet.org 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 15213-3702, 412-422-1822, 412-268-5550 w., email: riley+@andrew.cmu.edu 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 w., 317-253-2377 h. EUROPE: Jack Huizenga, 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, 1411 W. Smith St., #529, Kent, WA 98032-4611, 253-859-5686 COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059; Mary Rose, 204 W. Michigan Ave. #1, Marquette, MI 49855-4121, 906-226-7163, marrose@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, email: cevans@scholars.bellevue.edu; Richard Winslow, 111 E. Water St., #100, Appleton, WI 54911-5791, 414-731-0892 LINCOLN TRAILS (IL, IN): Mark Palermo, 6171 N. Sheridan Rd, #2701, Chicago IL 60660-2858, 312-338-0452 LIVING WATERS (KY, TN, MS, AL): Michael Purintun, 522 Belgravia Ct., #2, Louisville, KY 40208-2123, 502-637-4734, PNet: Michael Purintun, email: michael_purintun.parti@ecunet.org; Glyndon Morris, 1150 Vultee Blvd. #B-204, Nashville, TN 37217-2152, 615- 361-9228, PNet: Glyndon Morris, email: glyndon.morris@vanderbilt.edu MID-AMERICA (MO, KS): Merrill Proudfoot, 3315 Gillham Rd., #2N,Kansas City, MO 64109, 816-531-2136; Victor Force, 412 N. 8th St., Manhattan, KS 66502-5939, 913-539-5307, rabbif@KSU.edu; Shelly Holle, 1430 LeGore Ln., Manhattan, KS 66502, 913-776-8325 MID-ATLANTIC (DE, DC, MD, NC, VA): Marco Antonio Grimaldo, Grimaldo & Associates, 2848 Fairhaven Ave., Alexandria, VA 22303, 703-960-0432, 202-210-3780; Elizabeth Hill, P.O. 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., #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): Victor Floyd, 853 Willivee Dr., Decatur, GA 30033, 404-636-1429 ch., 404-633-6530 h., RuVic@aol.com; 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 h., 471-5217 w.; John P. McNeese, P.O. Box 54606, Oklahoma City, 73120-1404, 405-848-2819, email: mcneese@theshop.net; Gail 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 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, email: sleoclu@aol.com William H. Moss (Bill, 1998), 535 Steiner St., San Francisco, CA 94117, 415-864-0477, email: WHMoss@aol.com Donna Michelle Riley (1998), Box 323, 4902 Forbes Ave., Pittsburgh, PA 15213-3702, 412-422-1822, 412-268-5550 w., email: riley+@andrew.cmu.edu Mike Smith (1998), 1211 West St., Grinnell, IA 50112, 515-236- 7955, PNet: Michael D Smith; email: Michael_D_Smith.parti@ecunet.org Tony De La Rosa (1999), 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 Tricia Dykers Koenig (1999), 3967 Navahoe Rd., Cleveland Heights, OH 44121, 216-381-0156, PNet: Tricia Dykers Koenig, email: tricia_dykers_koenig.parti@ecunet.org Lisa Larges (1999), 426 Fair Oaks, San Francisco, CA 94110, 415- 648-0547, email: LLL@igc.org Tammy Lindahl (1999), 57 Upton Ave. S., Minneapolis, MN 55407, 612-377-2191 h., PNet: Tammy Lindahl, email: tammy_lindahl.parti@ecunet.org Howard Warren, Jr. (1999), 2807 Somerset Bay, Indianapolis, IN 46240, 317-632-0123 w., 317-253-2377 h. Our 1998 Nominating Commiee Lisa Larges (Chairperson), 426 Fair Oaks, San Francisco, CA 94110, 415-648-0547, email: LLL@igc.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PRESBYTERIAN ALLY ORGANIZATIONS This is a list of other organizations working for a truly inclusive Presbyterian Church (U.S.A.). It's "under construction"! Please send me contact information and brief descriptions for any other organization that should be included. I encourage any group to send revisions! Thanks! Jim Anderson. Hesed (Hebrew: The Covenant of Steadfast Love) Hesed is an informal coalition of PC(USA) ordained and lay church leaders dedicated to the affirmation -- in obedience to Scripture and within the Reformed Tradition and Presbyterian polity -- of the inclusiveness of God's Grace and of the love of Jesus Church for all his followers. Virginia L. Lewis, Moderator/Webmistress, 600-B Hedgewood Dr., Georgetown, TX 78628, 512-863-1802, 512-863-1846 fax, email: lewisv@southwestern.edu, website: http://www.southwestern.edu/lewisv/Hesed/Hesed.html The Lazarus Project "A Ministry of Reconciliation," The Rev. Donn Crail, Director, West Hollywood Presbyterian Church, 7350 Sunset Blvd., Hollywood, CA 90046. 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. MLCN Steering Committee: Virginia Davidson, co-moderator for advocacy, 173 Gibbs St., Rochester, NY 14605, 716-546-6661 h., email: virginia_davidson@pcusa.org Dick Lundy, co-moderator for administration, 5525 Timber Ln., Excelsior, MN 55331, 612-470-0093 h., email: dick_lundy@pcusa.org Joanne Sizoo, secretary/treasurer, 5901 Cleves Warsaw Pkwy., Cincinnati, OH 45233, 513-922-8764 h., email: joanne_sizoo@pcusa.org Harold G. Porter, outreach, Mt. Auburn Presbyterian Church, 103 Wm. H. Taft Rd., Cincinnati, OH 45219, 513-281-5945 w. Richard Sprott, conferences, 531 Valle Vista Ave., Oakland, CA 94610, 510-268-8603 h., email: richard.sprott@pcusa.org Chuck McLain, outreach, 932 E. 28th St., Oakland, CA 94610, 510-261-4696 h., 451-8639 fax, email: mcpresby@aol.com Sonnie Swentson, membership nurture, 775 W. Griswold Rd., Covina, CA 91722-3228, 818-915-4093 h., email: heysonnie@aol.com Ken Wolvington, communications, 118 Shore Rd., Burlington, VT 05401-2658, 802-862-2658 h., email: ken.wolvington@pcusa.org Cathy Blaser, development, 350 West 85th St., New York, NY 10024, 212-595-8976 h. And MLCN Partners The Rev. Dr. Johanna Bos, college/seminary chapters, Louisville Presbyterian Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205-1798, email: johanna.bos@pcusa.org Ralph Carter, resources, 111 Milburn St., Rochester, NY 14607- 2918, 716-271-7649, email: ralph.carter@pcusa.org Presbyterian AIDS Network (PAN) PAN is one of 10 networks of the Presbyterian Health Education & Welfare Association (PHEWA). PHEWA is a related ministry of the National Ministries Division, Presbyterian Church (U.S.A.). PHEWA provides resources to individuals, congregations, and middle governing bodies in the fields of social welfare and justice ministries. PHEWA also works to make the church more responsive to the needs of the excluded and suffering. Alice Davis and Phil Jamison, co-moderators; Bob Gillespie, treasurer; Marge Marsh, secretary; Daniel Kendrick, at large member to the Executive Committee and PHEWA board; James Hicks, Annie Long, Dora Carrera, Marco Grimaldo, Lorna Jean Miller, Howard Warren, leadership team members. Address: c/o PHEWA, Room 3041, 100 Witherspoon St., Louisville, KY 40202-1396. Presbyterian Parents of Gays and Lesbians Caring for Each Other: A support group for parents. Jane C. Loflin, Director, P.O. Box 781-591, Dallas, TX 75378, 214-902-0987, 904-9695 fax Presbyterian Partnership of Conscience (P.P.C.) P.P.C., a partnership project of PLGC, the MLCN, That All May Freely Serve, the Witherspoon Society, Semper Reformanda, Voices of Sophia, the Stole Project, and friends, helps coordinate faithful action and statements of conscience and supports *pro bono* legal counsel in defense of individuals, congregations, and governing bodies targeted for judicial action in the courts of the church. Contact Bear Ride Scott, Coordinator, c/o United University Church, 817 W. 34th St., Los Angeles, CA 90007, 213- 748-0209 ext. 13, PNet: Bear Scott Presbyterian Welcome "Inclusive Churches Working Together," Cliff Frasier, Coordinator, Jan Hus Church, 351 E. 74th St., New York, NY 10021, 212-288-6743. Semper Reformanda Semper Reformanda (Always Being Reformed) is a network of groups and individuals within the Presbyterian Church (U.S.A.) formed to share information and develop support on current issues of liberation, justice, and the integrity of creation. We are called by God's spirit to renewed commitment to, understanding of, and witnessing for the Gospel of Jesus Christ, open to new expressions of our faith. We welcome those who are committed to compassion, mutual respect, and continuing reformation, moving toward shalom. Kenneth R. Smith, Moderator, 16240 N. Park Dr., #102, Southfield, MI 48075, 248-569-1223; June Ramage Rogers, Vice Moderator, P.O. Box 23, Hanover, IN 47243-0023, 812-866- 3334; John N. Gregg, Secretary/Communicator, 1018 S. 28th St., Milwaukee, WI 53215-1612, 414-385-0311, PNet: John Gregg; Mae Gautier, Treasurer, 4242 Elmwood Rd., Cleveland, OH 44121, 216- 691-9558. That All May Freely Serve (T.A.M.F.S.) T.A.M.F.S. focuses on a national effort to give voice to those disenfranchised by the Church's policies toward ordination of lesbian, gay, bisexual, and transgendered persons and to educate others regarding biblical and theological connections supporting full inclusion. Contact the Rev. Dr. Jane Adams Spahr, Lesbian Evangelist, P.O. Box 3707, San Rafael, CA 94912-3707, 415-457- 8004, 454-2564 fax, website: http://www.tamfs.org Send Contributions to: Downtown United Presbyterian Church, 121 N. Fitzhugh St., Rochester, NY 14614, 716-325-4000, -6023 fax. Voices of Sophia Voices of Sophia is a community of women and men in the Presbyterian Church (U.S.A.) that affirms feminist / womanist / mujerista theologies and seeks to be faithful to God's Spirit in our lives. We call the church to reclaim the fullness of God's image, embrace the diversity of the world, work for justice and inclusiveness in church and society, and celebrate the voices and gifts of women. Voices of Sophia sponsors national and regional gatherings, as well as an annual breakfast at General Assembly. Ecumenical partners are invited to join. Membership is $20/year and includes the newsletter *Illuminations*. Contact Voices of Sophia, 223 Choctaw Rd., Louisville, KY 40207. The Witherspoon Society The Witherspoon Society is a society of justice-seeking Presbyterians ... advocating for peace, justice, the integrity of creation, and the full inclusion of all God's people in church and society. The Rev. Dr. Eugene TeSelle, president, The Divinity School, Vanderbilt University, Nashville, TN 37240, 615-297-2629 h., 322- 2773 w., PNet: Eugene TeSelle The Rev. Robb Gwaltney, vice president, 5303 Indian Woods Dr., Louisville, KY 40207-2079, 502-895-2079, PNet: Robb Gwaltney The Rev. Jean Rodenbough, secretary/communicator, 313 S. Market St., Madison, NC 27025, 910-548-6158 h., PNet: Jean Rodenbough The Rev. Hank Bremer, treasurer, 4355 Kenyon Ave., Los Angeles, CA 90066, 310-397-6916 h., 435-1804 w., 495-2223 fax, email: 72066.543@compuserve.com The Rev. Chris Iosso, issues analyst, 191 Revolutionary Rd., Scarborough, NY 10510, 914-944-8070 h., 941-1142 w., PNet: Christian Iosso The Rev. Tom Heger, membership coordinator, P.O. Box 1359, Manchaca, TX 78652, 512-282-7586 h., -6200 w., PNet: Tom Heger Ray and Betty Kersting, membership secretaries, 305 Loma Arisco, Santa Fe, NM 87501, 505-982-4548, PNet: Ray and Betty Kersting The Rev. Doug King, newsletter editor, 7833 Somerset Cir., Woodbury, MN 55125-2334, 612-731-4885 h., PNet: Doug King * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MASTHEAD (Publication Information) MORE LIGHT UPDATE, Volume 18, Number 1, September-October 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, 732-249-1016, 732-932-7501 (Rutgers University), fax 732- 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 10-25-97