Date: Tue, 17 Feb 98 8:46:20 EST From: James Anderson Subject: More Light Update Mar-Apr 1998 (150 K) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT UPDATE For all ministers, elders, deacons, members and friends of the Presbyterian Church (U.S.A.) March-April 1998 Volume 18, Number 4 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 OUR COVER PHOTOS CHANGES Chapters and Contacts Officers Coordinators Ally Organizations EVENTS 1998 More Light Churches Conference Getting Ready for General Assembly Kirkridge Retreat and Study Center REQUESTS Get Those LGBT-Friendly Nominees In! -- General Assembly Nominating Committee Seeks Persons to Serve on National Committees RESOURCES Homosexuality and the Bible AIDS Memorial Quilt on the Worldwide Web More Light Church Network Resources FEATURE STORIES Eunuchs: Outcasts of Biblical Times No Longer Cut Off, a sermon by Wayne McLaughlin What Is To Keep Me From Being Baptized? A sermon by the Rev. Dr. Mervin J. Fry READING THE BIBLE The Letter Versus the Spirit, Tom Durst Afflicted in Every way, Dortha Harned Getting It Right, Chip Blankinship LETTERS AND STORIES Small Tasks Bear Fruit, Carroll Teeter Reconciliation of Science and Faith, Karen Ellen Kavey Conversion Versus Inclusion in Indiana, Name withheld 12-Year-Boy Takes Lead Against Boy Scout Discrimination, Scott and Steven Cozza Commissioner Resolution on Violation of PC(USA) Standards by the Boy Scouts of America LISA'S COLUMN: A Phony Movie Review, An Honest Book Review, A Quiz for Parliamentarians and More, LLL (Lisa Leigh Larges) BOOKS Poison in the Pot? A Book Review, by the Rev. Tom Hanks: Raymond E. Brown, S.S. *An Introduction to the New Testament.* JUDICIAL PROCEEDINGS Ordination of Gay Elders Goes to Highest Court Synod Rules on Presbytery Dissent: Report to the Synod of Lakes and Prairies of the Committee for Special Administrative Review of the "Covenant of Dissent" of the Presbytery of Milwaukee January 18, 1998 OFFICERS AND CONTACTS (at end of file) PRESBYTERIAN ALLY ORGANIZATIONS (at end of file) MASTHEAD (publication information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER Scott Anderson, our co-moderator, talks about his stole at First Presbyterian Church, Ewing, NJ, during a a weekend of celebration, reflection, study and prayer in mid-November, 1997. The photo was taken by Helen Ash, of Glen Roc Photography Studio. Several other photos in this issue come from this event, which included Martha Juillerat and the Shower of Stoles. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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! The photos in this issue were provided by Helen Ash (of Glen Roc Photography Studio), Tricia Dykers Koenig, and Tom Hanks. We regret that these wonderful pictures are NOT in the electronic version! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CHANGES Chapters and Contacts Our most recent comprehensive listing of PLGC chapters was in the September-October 1997 *Update.* Please add the following changes and additions to that listing: Atlanta. Revived chapter! Send mail to: PLGC-Atlanta, 2480 Briarcliff Rd. NE #306, Atlanta, GA 30329, or contact PLGC's coordinator, Victor Floyd, 6111 Medlock Rd., Decatur, GA 30033, 404-636-1429 or 404-633-6530; email: ruvic@aol.com; now meeting every month during the program year and working closely with Covenant Network people in the Atlanta area. Secured permission to have a table at a meeting of Greater Atlanta Presbytery to provide information about the reviving of this chapter. Milwaukee. Revised description. This new chapter calls itself "PLGC of the Milwaukee Presbytery Area," but intends to serve nearby presbyteries as well. Has been working with Covenant Network people in the area. Began in the fall of 1997 with a dozen persons and others sending words of support. The contact person continues to be: Dick Myers, 549 West Manor Circle, Bayside, WI 53217-1735, 414-228-7466, email: dmyers@execpc.com Middle Tennessee. This new chapter formed in 1997 is off the ground but would welcome additional participants in the central Tennessee area. They are doing a great job of providing space for folks to fellowship and learn about what is going on in the church regarding our issues. Glyndon Morris continues as contact person: 1150 Vultee Blvd. #B-204, Nashville, TN 37217-2152, 615- 361-9228, PNet: Glyndon Morris, email: glyndon.morris@vanderbilt.edu Oklahoma. An updated listing. John McNeese, PLGC-OK, P. O. Box 54606, Oklahoma, City, OK 73154-1606, 405-848-2819, email: john33@ix.netcom.com; serves Oklahoma and its three presbyteries; meets every other month; hosted Janie Spahr and Virginia Davidson in all three presbyteries in 1996 and Scott Anderson and Martha Juillerat and the Stoles Project in June 1997; publishes a first class quarterly newsletter -- *More Light Oklahoma*. McCormick Seminary. An updated listing. This student chapter is going well, membership has grown to 30 members; meetings include educational movie nights and potluck fellowship evenings. Has gathered funds to bring the Shower of Stoles to the seminary. Contacts continue to be: Jon Bassinger, 5555 S. Woodlawn, Chicago, IL 60637, email: JBassinger@aol.com; Marilyn Nash, 5555 S. Woodlawn, Chicago, IL 60637, 773-363-5587, email: mnash100@aol.com; Mark Wendorf, 737 N. Humphrey, Oak Park, IL 60302, 708-763-9540 h., 773-947-6326 w. Baltimore. See new address, phone and email for Lew Myrick below under officer changes. Pittsburgh. Jim Bozigar may be reached by email at: bozigar@aol.com Officers Our treasurer, Lew Myrick has moved to rural Pennsylvania. His new address, phone and email are: Kitzmiller Rd., RR 1 Box 1049- A, Brodbecks, PA 17329-9713, 717-229-0547, LEMyrick@aol.com Coordinators Board member Tony De La Rosa is our new liaison to Presbyterian Partnership of Conscience. Dean Hay, who was our coordinator in Salt Lake City, and then in Southern California, is returning to the Midwest, to southern Illinois. His new address is: Oak Haven, 793 Town Creek Rd., Murphysboro, IL 62966-6240. Ally Organizations Sonnie Swenston (not Swentson!) has a new area code: 626. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS 1998 More Light Churches Conference "1978-1998: Honor the Past! Transform the Future!" is the theme for the 1998 More Light Churches Conference, to be hosted by McKinley Memorial Church in Champaign, Illinois (near Chicago). The dates are May 22-24, 1998, Memorial Day Weekend. Keynote Speaker will be Rev. Dr. Beverly Harrison, on the faculty of Union Seminary (New York City), who was a witness at the 1978 General Assembly. During the conference, McKinley Memorial Church will be dedicating a new stained glass window with the theme of inclusivity, complete with pink triangles and other symbols. We believe this is the first church window to reflect our struggles and history within the Presbyterian Church (U.S.A.). A registration form is printed in this issue of the *More Light Update* (pages 21-22). For information, or to request a registration form, please contact Richard Sprott, 510-268-8603, rasprott@ix.netcom.com or richard_sprott@pcusa.org (MLCN Steering Committee) or Tim Shea, 217-355-3413, tms2@juno.com (Local Committee Chair). Or check the MLCN website: http://www.mlcn.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Getting Ready for General Assembly June 12-20, 1998, Charlotte, North Carolina Here are preliminary details about PLGC's participation in the 210th General Assembly of the Presbyterian Church (U.S.A.). Most of our events will be in the Adam's Mark Hotel, 555 S. McDowell St., 1-800-444-ADAM, just 5 blocks down E. 2nd St., or E. STONEWALL (!) Street from the convention center. Housing reservations for the Adam's Mark and other General Assembly Hotels must be made through the G.A. housing service. Call 1-800-210-9371 to request a reservation form. You can make Adam's Mark your first choice, and the Four Point Hotel, just up the street at 201 S. McDowell St., your second choice. 1. PLGC Pre-Assembly Gathering I, Friday evening, June 12, 7-9 p.m., Adam's Mark Hotel, Mecklenburg 2 & 3. 2. PLGC Pre-Assembly Gathering II, Saturday afternoon, June 13, 1-4 p.m., Adam's Mark Hotel, Mecklenburg 1. 3. PLGC annual Celebration of Reconciliation, Saturday evening, June 13, 9-11 p.m. (or later if the assembly takes a long time to elect a new moderator earlier in the evening!), Adam's Mark Hotel, Mecklenburg Ballroom. Tickets in advance or at the door, $20. Low income folks may get special tickets ranging from $0 to $19 (you set the amount) in advance only via mail to PLGC, P.O. Box 38, New Brunswick, NJ 08903-0038, or Saturday, June 13 at the PLGC exhibit booth in the convention center. Celebrate reconciliation after 20 years of "definitive guidance." Join pioneers and leaders of the inclusive church movement. Honor recipients of the Inclusive Church Award. Select a stole to wear during General Assembly. 4. PLGC Sunday Worship, 5:30-7:30 p.m., Westin Hotel, Charlotte & Mecklenburg Halls. (Our only event that is NOT at the Adam's Mark!) The Westin is even closer to the convention center, 222 E. 3rd St. Worship with PLGC and friends of Christ's Inclusive Church. Our preacher will be the Rev. Kathleen Buckley, PLGC's Coordinator for Bisexual Concerns. Prior to "coming out," she was pastor of First Presbyterian Church in Watervliet, NY. 5. PLGC's Annual Meeting, Tuesday evening, 8-10 p.m. (just before the annual gala LGBT-friendly Witherspoon Dance), Adam's Mark Hotel, Mecklenburg 1 & 2. 6. PLGC's Daily Worship and Briefing, every evening EXCEPT Tuesday (when we have our annual meeting), beginning on Sunday, June 14, 9-11 p.m., Adam's Mark Hotel, Mecklenburg 1. So plan on joining us each evening on Sunday, Monday, Wednesday, Thursday, and concluding on Friday, June 19. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Kirkridge Retreat and Study Center 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588-1793 Welcoming pilgrims seeking solitude and community, rest and discernment, toward personal and social transformation, since 1942. The Rev. Cynthia Crowner (Presbyterian Church U.S.A.), Director. Gay, Lesbian and Christian: Many Rooms John McNeill, Virginia Ramey Mollenkott, Christine Smith and Melvin Deal June 11-14, 1998. In John's Gospel, Jesus proclaims that in God's house are many rooms. Gay, lesbian, and bisexual Christians recognize this in our lives. We come to our Christian spirituality from many different places, respecting a diversity of traditions. This event will provide the gay, lesbian, bisexual community an opportunity to share expressions of our unique experiences of God's grace and love. Led by John McNeill, Catholic priest, psychotherapist, co-founder of Dignity and "Dean" of gay events at Kirkridge beginning in 1977; Virginia Ramey Mollenkott, feminist theologian and author of 10 books; Christine Smith, Professor of Preaching and Worship at United Theological Seminary in Minnesota; and Melvin Deal, lay leader in the Unity Fellowship, Washington, DC and founder of The African Heritage Dance Center. 6:30 p.m. dinner on Thursday through Sunday lunch, $300 ($115 registration deposit). Simply Divine: Rites of the Gay Male Spirit Ken White and John Linscheid August 21-23, 1998 We will gather again for the third year to seek the divine in the midst of our mountaintop gay community. We will share our stories of gayness, of love and illness, of dreams and aspirations, and of personal or spiritual breakthroughs and accomplishments. Creative protest, drag, double entendre, camp - - all testify to a rich gay tradition of responding playfully to both opportunity and oppression. Led by Ken White, Director of Continuing Social Work Education at Temple University and John Linscheid, a contributing editor to *The Other Side* magazine. Both have been helping gay friends create rituals to mark significant passages in their lives for the last ten years. 7 p.m. Friday dinner through Sunday lunch, $230 ($115 registration deposit). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * REQUESTS Get Those LGBT-Friendly Nominees In! General Assembly Nominating Committee Seeks Persons to Serve on National Committees by Jerry L. Van Marter, PCUSA News LOUISVILLE, KY -- The General Assembly Nominating Committee (GANC) is seeking candidates for nomination to 18 national committees and boards. The slate of 50 at-large nominees will be submitted to the upcoming 210th General Assembly in Charlotte, NC, June 13-20, for election. The *Book of Order*, reflecting the Presbyterian Church's concern for the full participation of Presbyterians, ensures that "Persons of all racial ethnic groups, different ages, both sexes, various disabilities, diverse geographical areas, different theological positions consistent with the Reformed tradition, as well as different marital conditions (married, single, widowed, or divorced) shall be guaranteed full participation and access to representation in the decision making of the church" (G- 9.0104ff). The committees with vacancies are as follows: Advisory Committee on the Constitution (3); Advisory Committee on Litigation (1); Board of Pensions (4); Presbyterian Men (4); Committee for the Presbyterian Historical Society (3); General Assembly Committee on Representation (2); Advisory Committee on Social Witness Policy (3); Committee on the Office of the General Assembly (3); Peacemaking Advisory Committee (5); Mission Development Resources Committee (3); Advisory Committee on Presbyterian Hunger Program (2); Presbyterian Disaster Assistance (2); Presbyterian Committee on the Self-Development of People (3); Presbyterian Foundation (U.S.A.) (7); Committee on Theological Education (1); Advocacy Committee on Racial Ethnic Concerns (1); Advocacy Committee for Women's Concerns (2); Presbyterian Council for Chaplains and Military Personnel (1). Persons wishing to be considered for nomination must complete an Endorsement for Nomination form. Endorsement forms are kept on file for three General Assemblies. To obtain a form or request additional information on the nominations process, contact Valerie Small at (502) 569-5406 or e-mail valeries@ctr.pcusa.org You may also contact the GANC member from your synod. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESOURCES Homosexuality and the Bible Many who have changed their views on homosexuality have done so as a result of hearing the stories of those who have come out. Given the choice between rejecting a son or daughter, a parent or friend, and accepting them, love often conquers prejudice. It is this process of gradual acceptance that is slowly changing societal mores, and real gains are being made. But the largest roadblock to such change is the churches. Why are they more resistant than society at large? Because they are caught on the horns of a real dilemma. The more faithful Christians are to their heritage, the more they are inclined to take the Bible seriously, and to try to shape their lives by it. Yet the Bible contains passages that clearly condemn homosexual behavior, and all the tricks of the exegetes can't hide that fact. So even though they are generally compassionate people, they feel they must stand on the Bible and reject the liberation of gay people, however much their hearts may go out to them. That is why the very core of this struggle is over the Bible. It is more a matter of interpretation than ethics. And that is why we encourage you to order quantities of Walter Wink's short pamphlet, *Homosexuality and the Bible*. It faces squarely the problem of how to interpret the Bible when the Bible is wrong, as it was on slavery and women's equality. We urge you to place a copy in the hands of every commissioner or member in your presbytery. One thousand copies are only $.30 each ($300); 500+ are $.32 each, 100+ are $.40; 50+, $.50; 5+, $1.00; 1-4, $1.50 each. Price includes postage and handling. Available from Fellowship Bookstore, Box 271, Nyack, NY 10960, 914-358-4601. Walter Wink is Professor of Biblical Interpretation at Auburn Theological Seminary in New York City. He is a United Methodist minister, works for a Presbyterian seminary, and attends Quaker meeting. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * AIDS Memorial Quilt on the Worldwide Web If you have not already seen the AIDS Memorial Quilt website (or, even if you have), I would highly recommend it. Recently, an image of *every one* of the 45,000 quilt patches containing the 78,000 names on them has been made easily accessible over the 'net. Quite a sight ... especially if you know someone who suffers from and/or has died from this pandemic, and who may have a patch in their memory! The address for this is: www.aidsquilt.org -- Click "List of Names" on the home page. Gracia y Paz, Chuck Booker-Hirsch, ringwoodok@pldi.net * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Church Network Resources Check out these resources from the More Light Churches Network to help your congregation, worshiping fellowship or seminary/college group answer God's call to be a more inclusive and welcoming community. More Light Brochure: A two-page reproducible brochure describing MLCN, how it formed, why the More Light movement is needed, the different ways that your church, worshiping fellowship, or seminary/college group can join. Includes listing of inclusive churches. Free. MLCN Recommended Resources: Reproducible 7 page list of buttons, art, newsletters, study guides, videos and books. Most of the videos are available thru the MLCN Video Lending Library, free with donation to MLCN. MS-Word version of the list available thru internet. Single copy free with donation to MLCN. More Light button: White celtic cross interwoven with pink triangle on black background. Free with donation to MLCN. Top Ten Reasons to become a More Light Church. Free. Sample More Light statements. Free. Twenty Suggestions for "Keeping the Flame Alive" in your More Light congregation. Free. Claiming the Promise: An Ecumenical Welcoming Bible Study Resource on Homosexuality. Written by Mary Jo Osterman, who has a Ph.D. in religion, in consultation with Bible scholars from several Christian denominations. Published by the Reconciling Congregation Program of the United Methodists, in cooperation with the More Light Churches Network and other Protestant welcoming groups. The book is well-researched, highly accessible and comes complete with a separate leader's guide. Copies are $5.95 plus $2.05 shipping. Leader's guide is $9.95 plus $2.05 shipping. Homosexuality and the Bible: A 14 page pamphlet recently written and published by Walter Wink, Professor of Biblical Interpretation at Auburn Theological Seminary in New York City. Wink is well known for his work on nonviolence and reconciliation, recently receiving "Religious Book of the Year" for Engaging the Powers. Made available at cost, the pamphlet is $.30 each plus $.50 shipping. Christians and Homosexuality: Dancing Toward the Light, A life- affirming Exploration of Personal, Biblical and Ethical Issues. Special Issue of the magazine, *The Other Side*, this is a wonderful collection of articles of testimony and personal reflection from past issues of the magazine written by lesbian and gay and heterosexual Christians. Available for $5.00 plus $2.00 shipping. More Light Resource Packet: Perennial favorite, this packet is the best $18 investment one can make. Includes More Light brochure with list of welcoming churches, Mission Statement, Annual Report, Biblical Self-Defense Course, "How to" ideas for developing More Light ministry in the congregation, using Faith Journeys to encourage community amidst diversity, sermon examples, sample More Light statements, 1977 Church and Homosexuality: Preliminary Study from PCUS, 1978 Church and Homosexuality (Definitive Guidance) UPCUSA, sample congregational policy on covenantal ceremonies for same gender couples, where to find excellent video and print materials and much more. Biblical Self-Defense Course on Lesbian, Gay and Bisexual Concerns: Written by the Rev. Lindsay Louise Biddle, Minneapolis for a college course she teaches. Materials examine the few "Bible-bashing" passages commonly used against homosexuality and explores various interpretations of scripture, including denominational studies. Includes bibliography. $5. Make check to "MLCN." Mail request with your address and congregational affiliation to: Ralph Carter, More Light Resources, 111 Milburn Street, Rochester NY 14607-2918, 716-271- 7649, ralph.carter@pcusa.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURE STORIES Eunuchs: Outcasts of Biblical Times Not too long ago, I received the following note from a Presbyterian Minister: I think I am a fairly open-minded person. However, having read a number of books and articles on the homosexuality debate, I am not convinced that the proposed biblical revisions hold water. If you were to recommend something that would present to me your best "case," what would it be? And here is my response -- Jim Anderson Thanks for your note. First let me say that I don't know anyone in PLGC that wants to "revise" the bible. We just seek the "yet more light" that God has for us (and for everyone else) in the Word. "More Light" is our motto, based on the famous quote from John Robinson when he sent the Pilgrims off to New England in 1620: "God has yet more light to break forth from the Word." This quote was used over and over again in the Presbyterian Church during the 1970s in the context of the initial debates over lesbian and gay people. I don't believe there is any explicit reference to homosexuality in the Bible as homosexuality is understood today, as a sexual orientation that is innate to a certain percentage of the population and that refers to a primary erotic and affectional orientation toward same-sex intimate relationships. When I say there is no discussion of this in the Bible, I mean there is no discussion of the kind of relationship that I have had with my life-partner for 26 years, and that we both expect to last until death parts us -- at least temporarily. Sex acts are only one aspect of what we mean by homosexuality. In this sense, the closest discussion I can find in the Bible is the wonderful love story between David and Jonathan. This is one of the most beautiful same-sex love stories ever written, and it matters little to me whether or not they had sexual relations. (From other Biblical stories, we know that David liked to have sexual relations with lots of folks!). The story of Ruth and Naomi is another beautiful same-sex love story. Isn't it ironic that it is so often quoted in opposite-sex marriage ceremonies?! For me, what is important is no particular verse that may or may not refer to same-sex sex acts, but the whole biblical message, especially the gospel of Jesus Christ. And because there is no discussion of gay and lesbian relationships (except possibly the stories of David and Jonathan and Ruth and Naomi), I look for helpful analogies. We always look for analogies when we look for general, rather than specific, guidance from the Biblical Word. For me, the best analogy for gay people are eunuchs. I like the eunuch stories because there is a minority sexual aspect to eunuchs, just as there is a minority sexual aspect to gay and lesbian folks -- we are not the majority and neither were eunuchs. And unlike gay folks, eunuchs get quite a bit of attention in the bible. Two of my favorite "Bible bashing" verses are in Deuteronomy (23:1-2), where the first verse says that any one with crushed testicles or a cut off male member (i.e., eunuchs) may not enter the assembly of the Lord. (The next verse says that a bastard, even to the 10th generation, may not enter the assembly of the Lord -- to say nothing of ordaination! How many of us can trace our ancestors back with certainty to the 10th generation!?). As far as eunuchs are concerned, they are OUT! Everything is settled! Period. The Bible says so! But then we come to that wonderful passage in Isaiah, where he raises up eunuchs for a special place in the temple (56:3-5). So Isaiah overturns the punitive law of Deuteronomy! Next we come to Jesus' kind words about eunuchs (Matthew 19:11- 12); here, you should check the Revised Standard or earlier versions, because some recent translations have dropped the word "eunuch," I guess because so many folks don't even know what a eunuch is. Jesus talks about the varieties of eunuchs and suggests that some are so from birth (made so by God?) and some are made so by men, but regardless, he makes them all welcome. Finally we come to the story of the Ethiopian eunuch, reading the Bible in his chariot (Acts 8:26-39). He is reading Isaiah. Perhaps he has read Deuteronomy as well. Surely Deuteronomy forbids baptism, but Philip baptizes him anyway. Jesus has made all believers welcome into his family! Based on all this, I believe that if Paul was with us now, he would add "there is neither straight nor gay" to his famous verse about neither male nor female, Greek nor Jew, slave nor free in Galatians 3:28. I see nowhere in the bible that my permanent, faithful, supportive relationship with Rafael, or the home we have made for each other and for his mother and, in former years, for his nephew (or the homes that other gay and lesbian people make for themselves, their own and adopted children) in any way makes us some kind of suspect Christians who can or should be denied full membership in any church, including the Presbyterian. To me, I am not revising the bible, I am just reading it, studying it, and seeking God's "yet more light"! I hope you will join me!! Yet more light! Jim Anderson * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Now here are a couple of sermons on the same theme: No Longer Cut Off a sermon by Wayne McLaughlin Text: Acts 8:26-40 Fifth Sunday of Easter, April 27, 1997 First Presbyterian Church, Yellow Springs, Ohio My New Testament professor at the Southern Baptist Seminary in Louisville, Dr. Frank Stagg, received international attention when he wrote a commentary on the *Book of Acts* in which he pointed out that the very last word in the book is a kind of code word for the major theme of the whole book. The last word in the *Book of Acts* in the original Greek text (and also in most English translations) is **unhindered**. In Greek it is **akolutos**, the adverbial form of **koluo**. The last two verses of Acts says, "Paul lived there two whole years ... proclaiming the kingdom of God and teaching about ... Christ ... **without hindrance**" (NRSV, 28:30-31). The term "to hinder" (which is also rendered as "to prevent, forbid, stop, withhold") is a code word in the Lukan writings which is found in passages where the Spirit of God is working in an inclusive way. What is happening in the *Books of Acts* is that what was once **hindered** is no longer hindered; what was once **prevented** is no longer prevented; what was once **forbidden** is no longer forbidden. We find this code word in the Lukan writings back in the Gospel of Luke: Jesus said, "Let the little children come to me, and do not **stop** (*koluo*) them" (18:16). The disciples wanted to stop (or forbid) the children from coming to Jesus. Jesus held out his arms to include them within the circle of God's grace. The same word is in today's first lesson from Acts 8. The Ethiopian eunuch sees water as he rides along with Philip and asks, "What is to **prevent** (*koluo*) me from being baptized?" (8:36). And Philip says, "Nothing," and baptizes him. The word is also found in Acts 10 and 11. Peter is led by the Spirit of God to the house of some non-Jews. The Spirit comes upon them, so Peter says, "Can anyone **withhold** (*Koluo*) the water for baptizing these people?" (10:47). Then Peter goes back to Jerusalem and reports that the Spirit has accepted even non-Jews into the fellowship and says, "If then God gave them the same gift that God gave us ... who was I that I could **hinder** (*koluo*) God?" (11:17). Jesus said: Don't **hinder** the children, let them come. Philip refused to **hinder** the eunuch from being baptized. Peter refused to **hinder** non-Jews from entering the fellowship. Paul proclaims the kingdom of God **without hindrance.** Which brings me to our text this morning -- the first lesson from Acts 8. It is about a foreigner (an Ethiopian), who is a eunuch. A double whammy -- a foreigner and a eunuch at the same time. It's especially the eunuch part that might interest us. Now I guess we have to get explicit to make sure we know what the Bible is talking about here. A eunuch is a man who has been castrated or otherwise genitally mutilated in some way. There were different kinds of eunuchs: - Some were born that way -- congenital eunuchs. - Some men were involuntarily made into eunuchs in order to be forced into service in royal households. They would serve in the women's quarters, and the patriarch of the house wouldn't have to worry about his women being seduced. - Then there were voluntary eunuchs -- literally and figuratively. Some men would castrate themselves for religious reasons. Others would simply take a vow of celibacy in order to enter into certain kinds of religious service. Eunuchs (those who were literally eunuchs) were not supposed to be accepted into the community of faith. The Torah had outlawed it. They were to be treated as outcasts. Deuteronomy 23:1: "No one whose testicles are crushed or whose penis is cut off shall be admitted to the assembly of the Lord." Excuse the pun, but eunuchs were "cut off" from the fellowship of God's people -- outcasts. As you read through the Torah, the worst thing that can happen to a person is that he/she is "cut off" from Israel. Scholars interpret the phrase "cut off" to mean either: (1) excommunicated from the fellowship, or (2) put to death. To be "cut off" was the most serious thing that could happen because you were not only cut off from the religious establishment, you were cut off from access to God and God's mercy. Eunuchs were "cut off." In fact, anyone with a handicap or physical defect was cut off from priestly service. Leviticus 21: "No one of the offspring of Aaron throughout their generations who has a blemish may approach to offer the food of his God. For no one who has a blemish shall draw near, one who is blind or lame, or one who has a mutilated face or a limb too long, or one who has a broken foot or a broken hand, or a hunchback, or a dwarf, or a man with a blemish in his eyes or an itching disease or scabs or crushed testicles ..." (vv. 17-20). When the Ethiopian eunuch asked Philip the questions, "What is to **prevent** me from being baptized?" -- Philip should have said: "Well, the Law of God prevents it." But he didn't. The Holy Spirit was leading Philip and the rest of the church to move beyond those restrictions found in Leviticus and Deuteronomy. Philip baptized a eunuch! An outcast was let into the fellowship. The circle got bigger. Inclusiveness. Isaiah had prophesied it: "Do not let the foreigner joined to the Lord say, 'The Lord will surely separate me from God's people'; and do not let the eunuch say, 'I am just a dry tree.' For thus says the Lord: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off" (Isaiah 56:3-5). So already, in the prophetic tradition of Israel, there was the anticipation of the inclusive thrust of the gospel. The Spirit of God moves through the *Books of Acts* to enlarge the circle of fellowship, to break down barriers of race, nationality, language, sexual condition, gender, etc. Remember, the last word of the whole book is **"unhindered."** We Gentiles were brought into the fellowship in chapter 10 of Acts -- when Peter couldn't find anything to **prevent** Cornelius and the other non-Jews from being accepted into the community of faith. That was two chapters after the eunuch was baptized and accepted into the community of faith. Today in the church much controversy rages over the question of inclusiveness. What kinds of people shall we let into the church? And, what kinds of people shall we let into the ordained ministry? There are those in the church who argue that certain kinds of people shouldn't be ordained. And they appeal to the *Book of Leviticus* for support of their argument. But I believe the Spirit is still moving in the church. And I believe the Spirit of God is telling the church, like it told Peter and Philip, to move beyond certain Biblical restrictions -- to widen the circle of fellowship to include those who have been left out before. I believe that certain kinds of people who have been outcasts to the ministry should no longer be outcasts. I'm talking about people who have been born with a homosexual orientation. I have no doubt that God is calling some gay and lesbian persons to leadership positions in the church. But if the church continues to stand in the way of their calling, I fear the wrath of God will come down upon the church. What if Philip had said to that eunuch, "No, I'm sorry, the scriptures say that eunuchs are not allowed into the fellowship; I can't baptize you." What if Peter had said to Cornelius and those other non-Jews, "No, I'm sorry, only Jews can be part of God's people." Then *we* would be left out. What if we still said to women, "I'm sorry, but the apostle Paul said that women shouldn't speak in the church or take positions of authority." Look at all of the good women pastors we have that would be excluded. What if we will said to people who are blind or lame or who have other physical handicaps, "I'm sorry, but the *Book of Leviticus* says that you are not qualified to be in the ministry." I know of some fine pastors who would never have been able to exercise their God-given ministry if we still insisted on the prohibitions of the *Book of Leviticus* about those matters. I know this is a very controversial matter. But I don't believe that the church's job is to hinder, forbid, prevent, or stop the inclusive work of the Holy Spirit. I believe the church's job is to listen to the Spirit of God and to follow the Spirit's leadership. We learn about how the Spirit works in inclusive ways by paying attention to the Bible. It is the Bible that shows us how the Spirit has led and continues to lead the church to break down the barriers that divide and exclude. Does that mean that there are no boundaries or standards? No, of course there are standards and boundaries. The trouble is -- it is the man-made boundaries (and I say "man- made" on purpose) and standards that make people outcasts and keep them from taking part in God's gracious work. They tried to forbid the little children from coming to Jesus. They had always prevented eunuchs from being part of God's fellowship. They had historically stopped non-Jews from coming into the circle of God's covenant. They forbade women from taking positions of leadership and ordained ministry. "Man-made" standards and boundaries are often off the mark. God sets up boundaries, but they aren't always the same as the ones we set up. Our boundaries tend to be obstacles that keep certain kinds of people from full participation in God's gracious work. Yes, there are moral standards. But they should be the same for heterosexuals and homosexuals. People of either orientation should live honest lives -- lives of integrity, faithfulness, respect for other people. Both homosexuals and heterosexuals should be non-abusive, loving, caring, truthful, honoring covenants. It doesn't matter if you're homosexual or heterosexual -- if you practice casual sex, that's wrong; if you exploit other people, that's wrong; if you force yourself upon someone else, that's wrong; if you make promises and don't keep them, that's wrong; if you treat other people as if they are inferior, that's wrong; if you live a life of greed, that's wrong; if you steal or cheat, that's wrong. Standards are the same. Morality is consistent for all people, no matter what their sexual orientation happens to be. Of course life can become "perverted." "Perversion" happens when a heterosexual tries to be homosexual, or when a homosexual tries to be a heterosexual. Each person should live the way that is natural to him/her. But what is even more perverted is when the church of Jesus Christ tries to **prevent** a person from fulfilling her/her calling in ministry. The church has become perverted when it tries to **hinder** the inclusive work of the Holy Spirit. The gospel itself is perverted when Christians act unChristlike and refuse to embrace all children of God as equals. Preachers preach perverted sermons when they condemn homosexuals without any Scriptural evidence for sexual orientation. God doesn't exclude someone for being who and what he is. God doesn't disqualify someone because of the way she was born. Now I know that "inclusiveness" is a politically correct term right now. Some politically correct ideas are not biblically correct, and we should reject them on that basis. But "inclusiveness" is biblically correct. The thrust of the *Books of Acts*, which is a microcosm of all of Scripture, is an inclusive thrust. The trajectory of the Biblical message is of the all-embracing arms of God. Paul wrote that in the End, God will be "all in all" (1 Cor. 15:28). "What is to **prevent** me from being baptized?" asked the Ethiopian eunuch. The church must answer that question today -- not for eunuchs, but for homosexuals. It is a question about inclusion. Not only, Shall gays and lesbians be allowed into the fellowship? but, Shall they be let all the way in -- even into ordained service? Remember when women were only allowed into the outer court of the temple, and thus made second-class citizens of Israel? Now the question is whether or not certain kinds of Christians will be allowed to come all the way into the Church -- even into positions of leadership and ordained ministry. Or will they be forced to remain second-class members of the church? With the coming of Jesus Christ, things changed. The stone has been rolled away from the tomb of historical enculturation. The God of Easter is not **hindered** by the past. The Resurrection has broken open what was sealed up and guarded. So, someone who was born with a same-gender orientation, who trusts Jesus Christ as their Lord and Savior, who lives a life of integrity and faithfulness asks, "What is to **prevent** me from being ordained?" And the answer is: Nothing, if God has called you and gifted you, and you have prepared yourself for ordained service. Nothing. Nothing but a church that will not listen to the Spirit of God. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * What Is To Keep Me From Being Baptized? A sermon by the Rev. Dr. Mervin J. Fry, Bound Brook (New Jersey) Presbyterian Church, July 16, 1995 Isaiah 56: 3-8; Acts 8: 26-39 Who was the man in the carriage riding from Jerusalem to Gaza? The *Book of Acts* tells us he was an Ethiopian, dark skinned, foreign. He was a person of importance. The very fact that he was riding in a carriage should tell us that. But further, we learn that he was an official of the queen of Ethiopia, in charge of the royal treasury. This Ethiopian official had been to Jerusalem to worship God. How he came to look to the God of Israel, we don't know. But we do know that his faith, his seeking for the will of God, was genuine. He had not been to Jerusalem to participate in some outward show of religiosity, nor as a matter of international diplomacy. Acts tells us he had been to Jerusalem to worship. And on his way home he continued his worship by reading the scriptures, specifically the scroll of Isaiah, seeking to understand God's will for his life. This dark skinned, foreigner, an important official in the royal court of Ethiopia, was a person of faith and intellect, one who was sincerely seeking to know and serve God. All these things we know about him, and something else besides. He was a eunuch! Someone, whether his parents, or his owner, if he was a slave, had decided for him to have his testicles surgically removed, probably before puberty, so that he would never be able to marry and beget children. This Ethiopian official, through no choice of his own, was sexually different from the majority of people in his world. And though he had a good position in the royal court, he would never have a family of his own or descendants, in a world where God's blessing was described in precisely these terms. Genesis 1:27-28 -- So God created human beings, in his own image, male and female, and blessed them: *"Have many children so that your descendants will live all over the earth."* The promise to Abraham in Genesis 12: *"Leave your country. Go to a land I will show you. I will give you many descendants. They will become a great nation. I will bless you and make your name famous."* Through no choice of his own, the Ethiopian eunuch was sexually different from the majority of people and would never participate in this aspect of God's blessing, fathering descendants to keep his name alive. That must have been a deep sorrow for him, accepting the reality of his situation. It was probably something he thought about often with tremendous regret. And the surrounding society did not make it any easier for him. We can only imagine the scornful, mocking comments that came his way. And worse than that, the religious law of the Jewish people, whose God he was drawn to worship in Jerusalem, their law made him less than a full person, excluding him from the fellowship of the community of God's people. Deuteronomy 23:1 -- *"No man who has been castrated ... may be included among the Lord's people."* It's a wonder, a miracle, in fact, that in the face of such discrimination, such contempt, such a clear statement in black and white that he was not welcome, not wanted, not worthy, because he was sexually different from the majority, it's a wonder that this Ethiopian eunuch continued to be drawn to God, and to seek God's will. Maybe he sensed something about the wideness of God's love that God's people had yet to learn. Perhaps because the Ethiopian eunuch was hearing God's welcome in his heart, he knew that there must be more in the Scriptures than an old law in Deuteronomy and the people's tradition of discrimination. Perhaps that is why he was reading the scroll of Isaiah, looking for more, looking for promises for a better future where he too might find a place among God's people. The passage he was reading must have spoken to him powerfully. *"He was humiliated, and justice was denied him. No one will be able to tell about his descendants, because his life on earth has come to an end."* That is in Isaiah 53. He didn't know who it referred to, whether it was the writer or someone else, but he knew what it was to be humiliated, to have justice denied him, to have no descendants, to be excluded from God's people because he was sexually different from the majority. And if the Ethiopian eunuch was reading in Isaiah chapter 53, his eyes must have fallen on chapter 56 too. And it may be that it was because of chapter 56, that he was studying the scroll of Isaiah so carefully in the first place. This is what it says in Isaiah 56: *The Lord says to his people: Do what is just and right for soon I will save you. I will bless those who do nothing evil. A foreigner who has joined the Lord's people should not say, "The Lord will not let me worship with his people." A man who has been castrated should never think that because he cannot have children, he can never be a part of God's people. The Lord says to such a man: If you honor me ... if you do what pleases me ... then your name will be remembered among my people longer than if you had sons and daughters. You will never be forgotten. And the Lord says to those foreigners who become part of his people, who love him and serve him, I will bring you to Zion, my sacred hill, give you joy in my house of prayer, and accept the sacrifices you offer on my altar. My temple will be called a house of prayer for the people of all nations. The sovereign Lord who brought his people home from exile has promised he will bring still other people to join them.* The scroll of Isaiah says that a foreigner, an Ethiopian, should not say the Lord will not let me worship with his people even if Ezra (Ezra 10) should shout in the name of God, "Separate yourselves from the foreigners living in your land and get rid of your foreign wives." Even if God's people should continue to turn their backs on foreigners, the scroll of Isaiah says, "You, my beloved Ethiopian eunuch, should not say the Lord will not let you worship." The scroll of Isaiah says: A man who has been castrated should not think he cannot be part of God's people. Even if Deuteronomy says, *"No man who has been castrated ... may be included among the Lord's people."* Even if God's people continue to sneer at you, condemn you, and reject you, you my beloved Ethiopian eunuch, my child who is sexually different from the majority, you should not think you cannot be a part of God's people. Is it any wonder that the Ethiopian eunuch read the scroll of Isaiah with excitement and hope, that he invited Philip, one of Jesus' followers, up into the carriage to explain Isaiah to him? Philip told the Ethiopian eunuch the good news: in Jesus Christ, you, a foreigner and a eunuch, are welcome as one of God's people, not as a second class citizen, but as a unique and beloved creation of the Lord. And the eunuch said: "Here is some water, what is to keep me from being baptized?" And we can almost hear the Biblical legalists quoting the Scriptures. From Deuteronomy: *"No man who has been castrated ... may be included among the lord's people."* From Ezra: *"Separate yourselves from the foreigners."* But stronger and clearer we hear the good news in Jesus Christ: You, my beloved Ethiopian eunuch, my foreigner who is sexually different, you are welcome into my family. *"For in Christ there is no difference between Jews and Gentiles, between slaves and free people, between men and women, all are one in union with Christ."* And the Ethiopian eunuch said *"what is to keep me from being baptized?"* And the *Books of Acts* responds with Philip's resounding silence, *"There is nothing to keep you from being baptized."* Philip baptized him, and he continued on his way full of joy! The Spirit of God, the same Spirit that brought joy to the Ethiopian eunuch, is moving in the church and in the world today, urging us to welcome as brothers and sisters in Christ those who have been excluded and marginalized because they are different. The Scriptures were collected over a period of 1400 years. They contain materials that are 2000 to 3000 years old. Those materials include many ancient laws, rules, and perspectives that no longer apply. The Scriptures also contain stories like the one of the Ethiopian eunuch that demonstrate the Spirit of God at work. These stories help God's people to see how important and necessary it is to challenge the ancient rules and traditions that stand as barriers to God's welcome in Jesus Christ. A welcome which is extended to each and every one of us, no matter how different we may be. This process of change in the church and in the world can be painful, upsetting, and divisive. There are always those who side with the old rules and traditions as God's will, and there are always those who side with the challenge of the old rules and traditions as God's will. And both positions are presented in the Scriptures. The church is constantly being challenged to understand the wideness of God's welcome in Jesus Christ and to participate in that welcome. In the first century there were Jewish Christians who did not think God's welcome was extended to non-Jews. In the 19th century there were those who did not think God's liberating love applied to slaves. In the 20th century there have been those who could not accept non-Europeans as full participants in the family of God. The struggle to give women the rights God gave them long ago continues. And now the question of whether God welcomes and approves of people with different sexual orientations is before us. Before we close our minds on this issue, let us think of the Ethiopian eunuch, and realize that the quoting of ancient rules or 2000 years of tradition does not settle the question. When the Spirit of God is at work welcoming and including God's own, old rules and traditions that stand in the way need to be reassessed and reformed in the light of God's grace in Jesus Christ. That is what happened for the Ethiopian eunuch 2000 years ago. May it not be that the same thing is happening for gay, lesbian, and bisexual Christians today? Amen * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * READING THE BIBLE Here are a few contributions from members and friends on reading the Bible: The Letter Versus the Spirit "He has made us competent as ministers of a new covenant -- not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" 2 Cor. 3:6, NIV. Notice that "the letter kills." Over the centuries endless physical and psychological atrocities have been committed by people against fellow human beings because of a literal application of scripture. I could mention such things as gay bashing, putting women down, justifying slavery, the Crusades, the persecutions of the Puritans, etc. The list goes on and on. Applied literally, the Bible can indeed kill people, physically . But the other side of the coin, one upon which we must dwell, is "the Spirit gives life." I believe with all of my heart as one who has studied the Bible for 47 years, that it can indeed be a Tree of Life if we open our hearts for the Holy Spirit to teach us the life-giving, healing truths that it contains for all earnest seekers. I never fail to look at a passage of scripture that doesn't contain some message to me, something relevant, something vibrant and exciting. I recommend that you carefully study 2 Cor. 3 in its entirety. The passage is contrasting the old way of a written code with that which is written upon our hearts in the New Covenant experience. One is a ministry of death and the other a ministry of life which has absolutely no end to it, even in our current plane of existence. The joy of feasting on the precious passages of scripture and allowing their deep meaning to be received into our hearts and applied in our lives is beyond any words to describe. Try it and see for yourself. Study the above mentioned passage and see what it says to your heart. -- Tom Durst, Spokane, Washington * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Afflicted in Every way Dortha Harned writes: Recently I came across this piece of Scripture and thought how well it describes the PLGC people. From 2 Corinthians 4:8-9, "We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken, struck down, but not destroyed." I do so admire you all for your perseverance and faith. (Thanks, Dortha! -- JDA) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Getting It Right by Chip Blankinship I tried to listen. Unhappy as I was with the language of "Amendment B," I tried to listen to the comments of its supporters at the Syracuse General Assembly. I read editorials such as Robert Bullock's "Leave It Alone" (*The Presbyterian Outlook,* 6-2-97), where he says, "The better part of wisdom will be ... to leave this new provision ... alone for a while." That sentiment was certainly echoed numerous times on the floor of the Assembly. "We just adopted this provision. Let's live with it and see how it works." "We've been through too much to pick this issue up again. Let's let it rest." Were they right? Amendment B really was brand new. And these certainly have been divisive issues in the church for a long time now. Do we need just to let it rest for a while? I had been present when the Assembly Committee on the Book of Order heard this new wording for the first time. That committee was meeting in the attic of the War Memorial building in Syracuse. Reflecting the building's name, the windowless room with the curved ceiling had the feeling of a military barracks. Too many people for too many hours had, it seemed, used up most of the oxygen in the room. Tempers shortened as the air thinned, and there was an oppressive staleness that seemed to strangle any hope for excitement, or enthusiasm, or whatever would be needed to make this meeting feel less like a business meeting and more like the workings of the Church of Jesus Christ. And then, in that stagnant atmosphere, the Spirit came. The words of what is now Amendment A were read for the first time, and it felt as if the doors had been blown open and the Breath of Life had breathed fresh air into that stale room. I would hear, again and again, the affirmation, "This is the wording we've been looking for!" Later, I had heard the Assembly's debate on the matter, and had seen that this new amendment was clearly the will of the commissioners gathered. I had been pleased to witness the vote, to hear representatives of the church I love say, "Amendment B (now G-6:0106b) has done too much harm already. If we are going to stay together, something has to be done." But I had listened. And I wondered. Was it too soon? Should we leave it alone for a while? That same night, as I waited for a friend to join me for dinner and tried to find a way to take a break from the emotions of the day, I picked up my sermon planning folder and turned to the Lectionary passages for July 20, 1997, the next date on my list. David decides God needs a house (II Samuel 7:1-14a). Nathan, God's spokesman, says, "Go ahead! That's exactly what you need to do!" But Nathan got it wrong. He put himself on the line, he assumed he had the answer right, assumed he had God's answer, but God didn't agree. Could Nathan have lived with it for a while and waited to see what happened? Could he have guarded his reputation by allowing the "house" to be built and then found a way to turn it to his own advantage when it didn't work out? Probably. Instead, he listened. "I'm sorry, Nathan," God said, "but you got it wrong." No anger. No punishment. Just correction. "You got it wrong, so you need to go back and try it again." "Keep doing it until you get it right," God suggests. And so: "Sorry. I was wrong. God doesn't want a house. Try again." If something is wrong, we aren't afforded the luxury of "living with it." If something is unjust, we aren't given the latitude to "wait and see how it goes." We fix it. We Presbyterians have a decision to make. But the question isn't, "Have we struggled with this long enough?" The question isn't, "Don't we need a break?" The question is, "Have we discerned the will of God?" The question is, "Did we get it right?" If we miss the question, how can we hope to find the answer? * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * LETTERS AND STORIES Small Tasks Bear Fruit A year has passed since my presbytery, Tampa Bay, was studying Amendment B before taking action at its February meeting last year. Not being a delegate, I considered what I might do to influence some delegates to understand the deeper issues involved in the measure. The inspiration that came to me was to copy the packet that PLGC had assembled and send it to the six delegates from my church, First Presbyterian, and four from a sister church in the community, Hope. I mailed it some two weeks ahead of time with a cover letter asking them to consider it seriously in preparing to vote for the amendment. I consider that my initiative may have lit a candle or two in the darkness because my pastor told me that he had voted against the amendment and that he understood two others from our church had joined him. I later confirmed one of these, whom I asked that Jim Anderson put on the PLGC mailing list. God may have prepared me for this small task by leading me to involvement in the local and struggling chapter of PFLAG (Parents and Friends of Lesbians and Gays) and thus, as a straight, to understand the wider issues of the struggle. I understand better now what "more light" means and am hopeful that last year's initiative will bear fruit as most of the same delegates will be called to vote in February 1998 on Amendment A. -- Carroll Teeter, Winter Haven, FL * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * This letter was sent to Clifton Kirkpatrick, Stated Clerk of the General Assembly. We share it with the permission of its author. Reconciliation of Science and Faith Dear Rev. Kirkpatrick, I am a 53-year-old homemaker and mother, and a fourth generation Presbyterian. As we consider the inevitable tension between science and faith, our family is examining the integrity of the institutional church. I'm hoping you can offer counsel and clarification. Until the last few decades, little has been known about the origin and nature of sexual orientation. Now its study has advanced enough so that the predominant view in the scientific community is that sexual orientation is innate. Researchers, as well as the American Psychiatric Association and the American Psychological Association, have repudiated the illness model of homosexuality. The new information is in direct contrast to church historical teaching that homosexuals are heterosexuals who "have gone astray." We now know that gay people were not previously heterosexual and never will be. Assertions to the contrary are not supported by research. In August 1997, the American Psychological Association stated that clinicians would be breaching ethical guidelines should they tell patients that there is effective "conversion" therapy. There is not. In response to scientific findings, the Presbyterian Church (U.S.A.) and other denominations have imposed a new theology on the authentic teachings of the Christian faith: God created two separate categories of people -- an ideal form of human who can live a whole, fully integrated life, and a sub-standard, inferior, but tolerable form of human who cannot. This represents a radical split from the message of the Gospel. I believe that the Presbyterian Church (U.S.A.) with its great tradition of scholarship will understand what is at issue. Do we truly believe that God created a lesser form of human being who should be denied wholeness and equality or do we not believe this? Have you replaced our belief system held for 2000 years with a new theology of "categories" and levels of worth? I have visited with my pastor about this and he suggested that you might have helpful clarification. I know your time is very valuable, but I would like your response. Do we provide the same rights and opportunities for service to all God's children or do we openly acknowledge a class system within the Christian church. -- Sincerely, Karen Ellen Kavey, Chappaqua, NY * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Conversion Versus Inclusion in Indiana This commentary from the front lines went out on the PLGC-list. To join the PLGC-list, send a note to: PLGC-list- request@andrew.cmu.edu -- JDA Comments from a follower for those of you "leading" here on the list: Being a gay female in Indiana is, um, interesting enough ... I've had to hide my personal life, or be fired from my position .... I've had to come out to be with my partner in the emergency room (to the objection of some nurses) ... but nothing has driven fear of being "found out" home as hard as trying to find a Presbyterian church for fellowship. Please read my little story. It's true. And for me, it's one aspect of life as a gay Presby that I think a lot of others face. The closest church to me in proximity happens to be Presbyterian. I dropped into the church offices; said that I was a Presbyterian from another State; said I wanted to become a member. I held my breath in fear as I told the minister my partner and I were gay (and married by a minister of another Christian faith). I was told that gays were welcome and other gays attended the church. I was encouraged to join the church AND the single adults group. At first I was thrilled. I believe I even commented on it to PLGC-list. But, something kept bothering me. I couldn't put a finger on it but it was there. Motivated by what I don't know, I called the church and asked if they were a "More Light Church." The minister answered with a long pause then, "Exactly what is a MLC?" I explained. "No, I'll have to look into that. I don't know if that's something we want to become or not." Very polite. Very sincere. Very unsettling to me. Then it hit me. Join the church AND the SINGLE adults group. Why, knowing that I had a partner, would I join the single adults group? This was not a church of inclusion but conversion. That is the only logical reason I could come up with. Even if they are gay friendly was it, " ... we can't upset the REAL married people with a lesbian married couple?" Or was it, "We'll get them to join the single adult group and they meet a man. They'll give up their sinful life?" Am I just making a big deal out of nothing? My answer was no. No straight Presbyterian, married by any minister of any faith, or Justice of the Peace, etc., would be asked to join the Singles group. And, with all that is transpiring currently in the Presbyterian church, could you be unaware of the statement that made? Our final choice was not to join this church. BUT THIS WAS THE WARMEST welcome we had. While I don't feel the need to wear a "I'm gay" sign, I will NOT hide who I am again. Anywhere. Including in a Presbyterian church. God bless you all. Your comments back are appreciated. And please forgive the writing style of this half-asleep person. -- Name withheld to prevent potential (likely?) ecclesiastical and social harassment -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 12-Year-Boy Takes Lead Against Boy Scout Discrimination Twelve-year-old Steven Cozza is trying to get the Boy Scouts to stop bashing gay boys. "Scouting for All," a movement started by Presbyterian Dave Rice and other life-time Scouts committed to equity and justice, is a grassroots effort to put pressure on the Boy Scouts of America to rescind their discriminatory policy of excluding gay youth and adults from scouting. It is a movement that is beginning to sweep across the country. It is following the lead of 12-year- old Life Scout Steven Cozza, who says, "discrimination is simply wrong." Steven calls upon grandmas, grandpas, moms, dads, men, women, boys, girls and other scouts to take a stand against this social injustice. Sign Steven's petition (see below). Make copies and pass them on to others to do the same. It's conceivable one person could generate several hundred signatures. Steven's goal is one million signatures. Steven and Scouting for All view our efforts as a healing journey. We know the Boy Scouts of America will become a stronger program if it would follow its own Scout Law. The BSA encourages its scouts to be morally straight. One cannot be morally straight if one discriminates against other another human being. The BSA teaches its scouts to discriminate against gay people. We are asking the BSA to become a morally straight organization by dropping its destructive and discriminatory policy against people who are gay. Steven says he is dedicating his efforts to the memory of Robin Reed, a 15-year-old gay youth who took his life and in the memory of all gay youth who have taken their lives because they didn't feel like they belonged. Steven says the BSA only adds to this problem with their policy of discrimination and rejection. There are three things we are asking that you do as part of the Scouting for All Movement: 1. Make copies of Steven's petition. Get your copy signed and ask others to do the same so a snowball effect will take place with the petitions. Ask that children place their age after their name. Ask scouts to identify themselves as scouts after their names. We want the BSA to know that all the beautiful rainbow of people are in support of this movement. 2. You can send letters and ask others to send letters to scout headquarters asking that they rescind their discriminatory policy. You can send your letters to: Mr. Jerry Ratcliffe, Executive Chief Scout, National Headquarters, Boy Scouts of America, P.O. Box 152079, Irving, TX 75015-2079, telephone 972- 580-2000. 3. You can send letters and ask others to send letters to your local United Way Chapters and a copy of the letter to the United Way, National Headquarters. You can say you will not contribute to the United Way as long as the Boy Scouts of America discriminates against gay youth and adults. The United Way is the largest single contributor to the BSA. Their address is: United Way National Headquarters, 701 N. Fairfax St., Alexandria, VA 22314-2045, telephone 703-836-7100, fax 703-683-7840. Steven was able to rally his junior high school students to sign his petition. He is receiving calls from around the country in support. Let's get those one million signatures! Let's get the Boy Scouts of America to become a morally straight organization! -- With the Most Deepest and Sincere Thanks, Scott Cozza, Assistant Scoutmaster and Steven Cozza, a Brave Life Scout, phone/fax 707-778-0564 (with some editing by JDA). Here's Steven's Petition: "We want the Boy Scouts of America to change its policy of excluding gay youth and adults from scouting." Sign this statement and return to: Steven Cozza, Life Scout, Scouting for All, 73 Mission Dr., Petaluma, CA 94952. Another thing Presbyterians can do is to bring an overture, or a commissioners' resolution, to the next General Assembly to get the Presbyterian Church behind this justice movement. As an example, here is the commissioners' resolution that was considered (but not adopted) by the Milwaukee General Assembly in 1992: Commissioner Resolution on Violation of PC(USA) Standards by the Boy Scouts of America (as amended by the Commissioner Committee on Educational Ministry) Whereas, the 190th General Assembly (1978) of the United Presbyterian Church in the U.S.A. declared: "The Christian community can neither condone nor participate in the widespread contempt for homosexual persons that prevails in our general culture. Indeed, beyond this, it must do everything in its power to prevent society from continuing to hate, harass, and oppress them. The failure of the church to demonstrate grace in its life has contributed to the forcing of homosexual persons into isolated communities. . . . There is no legal, social, or moral justification for denying homosexual persons access to the basic requirements of human social existence"; Whereas, the Boy Scouts of America prohibit gay boys and men from participating in their programs, and expel them when their sexual orientation is discovered, regardless of their records of service to the organization and to society; Therefore, be it resolved that the 204th General Assembly urge congregations to confer with any Boy Scout troops that make use of their facilities, if the troop leadership concurs with such expulsion practices, and to urge them to cease this discrimination against gay boys and men, and that congregations consider restricting the use of their facilities to organizations that do not practice such discrimination on the basis of sexual orientation. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * LISA'S COLUMN: A Phony Movie Review An Honest Book Review A Quiz for Parliamentarians and More The Movie One morning I tuned into a radio talk show that had an unusual premise. The host invited listeners to call in with their reviews of popular movies -- the catch being that they could not have actually seen the movie they were reviewing. License was thus given to do what we all -- all right, what I -- love to do: speak out about topics of which we know next to nothing. Emboldened by the precedent I here offer my opinion of "Amistad": I didn't see it, and I didn't like it. In truth, my quarrel is with Mr. Spielberg and not with any one of his films. He is the master of the visual world, but with only the audio track to rely on, his movies come off as overdrawn and contrived[1]. Ronald Reagan had much the same effect on me[2]. I offer this cheeky, unsubstantiated opinion in the first place to generate mail. Send those invective laced complaints to: "The More Light Update," c/o James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038. The Book Review In the second place, "Amistad" provides the perfect lead in to discussing a book that I was very much taken by recently. The book, by William Lee Miller, is *Arguing About Slavery: John Quincy Adams and the Great Battle in the United States Congress* (1995, Vintage Books, 577 pages, $17.95 paper). This book is a parliamentary procedure page turner. In it, Miller reconstructs the Congressional debates from 1835 to 1845 concerning petitions submitted for the most part by women, slaves and free blacks to end the slave trade in Washington D.C. Led by southern Whigs and Democrats, but with the solid support of most northern representatives, Congress tied itself in knots in its efforts against taking any action on such petitions. What's more, congress passed a series of rules banning the receiving of any such petitions and barring the introduction of slavery as a debatable subject. The Quiz *Arguing About Slavery* could well serve as a handbook on parliamentary slights of hand. It is a history lesson in the uses and abuses of both *Robert's Rules* and representative democracy. Here's a little quiz culled from its pages for you parliamentary wonks. I'll give you the background and then a bit of the transcript from a floor debate from 1836. Your job is simply to figure out what is going on. The set up is this: Before the House is a set of three resolutions (submitted by the Pinkney committee) dealing with the petitions to end the slave trade in the capital. The third of these proposes that all petitions or resolutions relating to slavery or the abolition of slavery "shall, without being either printed or referred, be laid on the table and that no further action whatever shall be had there on." The House debated for a week. The heart of the debate did not concern this third resolution, but the second which stated that it would be "unwise" for Congress to take up the matter of slavery in Washington. (Southern Whigs thought the language too weak and sought to have slavery in the capital upheld on constitutional grounds.) When Adams arose to speak on the third resolution, the Speaker (James Polk, the future president) recognized instead a Democrat from Georgia (Mr. Owens) who moved the previous question. Your job is to follow the action from here on. "Mr. Adams expressed his desire to say a few words on the subject of the report and the resolutions. ... Henry Wise (Whig Kentucky) inquired whether the motion was in or out of order; to which Speaker Polk replied that it was in order. Mr. Adams requested the Gentleman from Georgia to withdraw the motion, and not call for the question without giving any one the opportunity to discuss the question. Mr. Owens said he had made the motion after much deliberation, and would not withdraw it. Mr. Adams was about to make some remarks, but was interrupted by the Chair, stating that the question was not debatable. Mr. Adams appealed from the decision of the Chair that the motion was in order on the ground that the gentleman from Georgia at the time he made the motion, was not competent to make it. The Chair called upon Mr. Adams to reduce his appeal to writing. Mr. Adams, after a moment, said that he perceived that a majority of the House was determined to stifle discussion, and he would withdraw his appeal, and consent that the vote should be taken. The motion for the previous question was then seconded, but the parliamentary situation left some doubt as to just what the previous question was. The Chair, in reply to an inquiry, said that the previous question would be on concurring in the Pinkney Committee's three resolutions, and not on the motion to recommit or print the report. Mr. Adams appealed from that decision. The Chair said it was what he would decide if the main question should be ordered. Mr. Adams said, I will appeal when the decision is made. I am aware that there is a slave holder in the chair. ... Mr. Adams asked if there was then time to ascertain what the decision of the Chair will be, upon what is the main question? The Chair said that he had stated, for the information of the House, what the decision would be; but the time to make a decision had not arrived. Mr. Adams demanded that it should be decided what was the main question, that the House might know upon what they were voting, and that it might be entered on the journals. The Chair said he had not decided what the main question was, and could not, because the House might negative [negate?] the demand for the main question. The gentleman from Massachusetts could attain his object as well after the House had decided whether the main question should be then put. Mr. Adams said he could not, and was proceeding to show the difference in the points of time, when Mr. Boon from Indiana called him to order. Mr. Adams said he was speaking to order. He would ask the chair to decide what the main question is, in order that the House might have an opportunity to decide, before they were obliged to vote for the putting of the main question, whether the decision of the Speaker was correct or not. The Chair then decided that the question would be on the Pinkney resolutions, and would cut off all other questions or motions to amend or commit; and he announced the question then pending to be: "Shall the decision of the Chair stand as the judgment of the House?" Mr. Adams said he understood that question to be debatable. The Chair said it had been decided that an appeal, while a previous question was pending, was not debatable by an express vote by the House. Mr. Williams, of Kentucky, moved the previous question on the appeal, and said he was sure that would stop debate. As the Chair was stating the question that would arise, Mr. Williams withdrew the motion. Mr. Adams asked if he was gagged or not. The Chair said he had decided, according to a previous decision of the House, that the motion was not debatable. Mr. Adams was going on with some remarks, but was interrupted by loud calls to order. He stated that he wanted the decision of the Chair in writing that it might be entered on the journal. The Chair said he had no right to make such a demand. Mr. Adams appealed from that decision. The Chair decided the appeal to be out of order. He said one appeal was then pending, and another appeal could not be piled upon it. The question was then taken, and the decision of the Chair was sustained by the House (Miller, pp.147-149). If you followed just what exactly happened here -- seek help. *And more:* Since my life of late, as a Lesbiterian, has been so entangled with the parliamentary wranglings in the legislative bodies of our denomination over ordination, it is no wonder that Miller's book struck a chord. Certainly, the magnitude of scale bears no comparison between the struggle on the part of mostly white, mostly middle class Presbyterians to obtain ordination and the monumental struggle for freedom for a people brought to this country against their will to suffer in slavery. But Miller's book set me to pondering over the role of parliamentary procedure in all such struggles for human rights and dignity. Perhaps the abuses are most glaring. In the hands of many, *Robert's Rules* are little more than a game -- elaborate as chess and mundane as bean counting. The strategies for stalling, stifling debate and on the whole, for keeping the door firmly closed are myriad. The strategies for getting a toe in that door are just as many and various, but often gain little more than a sore toe. But the power rests in those principles which our church's form of government and our country's government share: representative government, government by mutual deliberation, freedom of conscience and the right of appeal. For certain the frailties of the system are legion. Even so, I find myself filled with a deep gratitude toward those women and men who continue to do the hard work of calling and cajoling that system into more perfectly mirroring those radical principles that are its foundation. Finally, Miller's book and all the press about "Amistad" left me pondering with some solemnity the legacy of slavery. The debates over slavery were as wrenching within our own denomination as they were in the life of the nation. Rifts were created then that have been, and will be a long time in healing. Part of PLGC's deeper calling I believe is to remember that legacy. We are petitioning the church not simply to open the doors wide enough to let in gay, lesbian, bisexual and transgendered people but all people. -- LLL (Lisa Leigh Larges) Lisa's Footnotes! (1) I'm often asked if I, as a blind person, go to movies. Since the invention of the talky, movies have been more accessible, but action thrillers still mostly go by me. All my friends who have ever gone with me to a movie with subtitles have refused to ever do it again. (2) Reagan's voice, breathy and throaty, always reminded me of a gangster. I assumed that he had earned his reputation as "the Great Communicator" on the strength of his physical charisma. Then I read an interview with deaf students from Galludet University: They noted that to watch Reagan without hearing him was like watching an amateur actor in the role of President. Go figure. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * BOOKS Poison in the Pot? Do two pages of ill-informed homophobia ruin a fantastic book? A Book Review, by the Rev. Tom Hanks Raymond E. Brown, S.S. *An Introduction to the New Testament.* New York: Doubleday, 878 pp. $42.50. The longer our trench warfare in mainline denominations drags out, the more complicated it gets. With Union Theological Seminary (New York) professor emeritus Raymond Brown's Magnus Opus gracing the cover of the *New York Times Book Review* for Christmas (Dec. 21, 1997), you know there's still quite a bit of tunnel left, even in "liberal" (?) New York, before we emerge into any full light of a millennial utopia. Princeton Seminary's Bruce Metzger calls Brown's book "a monumental piece of scholarship that speaks to experts and novices alike" and recommends that "if a person could own only one book on the *New Testament*, this is the one to have." I have to agree, but I worry about the novices. Since arriving in New York from Argentina in November, just as Brown's book came out, I have been working through it carefully. However, when I first read Brown's two pages on "Paul's Critique of Fornicators and Homosexuals" (529-530, with reference to 1 Cor 6:9-10), I felt about as sickened as the day I learned that the famed German *New Testament* scholar Gerhard Kittel had also written anti-Semitic propaganda supporting Hitler. And it is perhaps a sign of the times that *New York Times* reviewer Anthony J. Saldarini raises no explicit complaint about Brown's homophobia. Not that interpreting Paul as reflecting the ignorance and prejudice common in his day is necessarily homophobic. (See my review of *Love Between Women: Early Christian Responses to Female Homoeroticism* by Bernadette Brooten, *More Light Update*, March-April 1997, p. 13-17. Brooten concludes that Paul was grievously mistaken in this area, but should be disregarded by the church as an authoritative voice when his teachings are thus mistaken.) Brown, however, recommends that we heed the "sexually and politically 'incorrect'" Paul, as Brown interprets him. Brown also defends the inerrancy of the Bible (as understood rather flexibly in Roman Catholic scholarship), the virgin birth, Jesus' bodily resurrection, and (treating Peter's confession in Mat 16) the primacy of the papacy. No wonder Roman Catholic authorities gave the book a *nihil obstat* and *imprimatur*, officially declaring the work "free of doctrinal or moral error." I was continually amazed at Brown's detailed knowledge and recommendation of conservative evangelical scholarship (commonly ignored by fundamentalists for being scholarly and by mainline writers for being conservative evangelical and for being marketed by evangelical publishing houses). Dallas Seminary dispensationalist Darrell Bock's two-volume commentary on Luke even gets the highest recommendation, and Brown's bibliographies (a scholarly delight) often are complete through 1998 (projected dates in commentary series). So far as I could detect, only in his two pages of homophobic discourse does Brown's bibliographic competence falter seriously. Here, for some reason, he builds his case from 1 Corinthians 6:9- 10 rather than Romans 1:26-27 (where most would feel there might be more to build with). He cites D.F. Wright, R.B. Hays and Marion Soards to refute John Boswell, whom he describes with uncharacteristic emotion as "devastatingly challenged" by Wright's 1984 article (p. 529, note 54). However Brown completely overlooks Dale Martin's article (the most thorough and satisfactory treatment of Paul's terms), which concludes that *arsenokoitai* refers to sexual exploitation (*"Arsenokoites* and *Malakos:* Meanings and Consequences," pp. 117-136 in *Biblical Ethics & Homosexuality: Listening to Scripture* (Louisville: Westminster John Knox, 1996). Moreover, although Brown cites James Miller's important study, "The practices of Romans 1:26: Homosexual or Heterosexual" (*Novum Testamentum* 37, 1995:1-11), he seriously misrepresents Miller's position, which is that Romans 1:26 refers not to lesbian sex, but to unnatural (noncoital) heterosexual intercourse. Brown, however, mistakenly attributes to Miller the conclusion that the Romans 1:27 reference to males also speaks of heterosexual relations (impossible, since that verse makes explicit that males abandon women for other male partners, as Miller makes clear!). Miller's subsequent studies, as well as others, have shown that Leviticus and Paul all refer only to anal sex (before, hence without, condoms), and not to some modern construct of "homosexuality." Even from his own starting point, Brown is incoherent, since he interprets *arsenokoitai* in 1 Cor 6:9-10 as referring only to the active male partner in anal sex, but then fails to note that the same term is used in 1 Timothy alone (did the author of the pastoral letters then disagree with Paul and hold only the active partner in anal sex guilty?). Yawning gaps in bibliography, sloppy misattributions of opinions to sources cited, incoherence in argument, and ("when argument is weak, pound the pulpit?") inappropriate emotionalism are hardly characteristic of Brown's work, elsewhere so admirable. One cannot help but ask why he spins out of control and crashes in these two pages. Unfortunately, mediated through seminaries of all ideological stripes and clergy of all persuasion, Brown's introduction may well continue to impact churches and society most at the one point where it is deficiently researched and gravely mistaken. We might hope for an only slightly revised 2d edition where the homophobia might be exorcised, but at the Society for Biblical Literature, where he was honored for this work in November, I heard him flatly rule out the possibility of a second edition. So, as in the case of Gerhard Kittel's fascism and anti-Semitism, we may have to take our own advice and "get used to it." Tragically, many Roman Catholic adolescents (especially) who realize they are gay and don't want their mothers to spend the rest of their lives explaining why they don't have a girlfriend, will continue to enter the ecclesiastically constructed closet of a (purportedly) celibate priesthood. And gay teenagers of all backgrounds will continue to commit suicide in disproportionate numbers due to the homophobia poisoning society from otherwise admirable sources, such as Brown's book. *New York Times* reviewer Saldarini writes that "Contemporary critics have uncovered Western intellectual, political and literary assumptions that have excluded the views of minorities, the third world, women, gay people and others whose experiences and needs have not been addressed by the Western historical- critical synthesis" ("First, the Good News," *New York Times Book Review*, Dec. 21, 1997, p. 6). He holds out the hope that "Those who read the *New Testament* outside of or against the dominant Western intellectual tradition will write a new interpretation of the *Bible* and a very different introduction to the *New Testament* in the next generation." In fact, if you read Spanish, you don't even have to wait until the next generation. This last year I have written an introduction to the Christian Testament, *Our Rainbow Bible* that focuses on the teaching of each book regarding the poor, the oppressed, women, sexual minorities, the physically challenged, multicultural and racial issues, and anti-Semitism. My starting point is a brief summary of the scholarly consensus regarding the kind of traditional questions Brown treats with such expertise. And of course, in English also we have countless studies that treat various facets of the rainbow in some isolation. Like so many white male (purportedly heterosexual) academics, Brown presents his school of scholarship as the norm and views these other perspectives as ideologically suspect "advocacy scholarship." He generously acknowledges a certain value in some of these new perspectives (p. 28; lesbigay ones apparently excepted). However, a survey of the issues Brown holds dear and expounds as being the most important teachings of the *New Testament* books reveals how little impact these studies have made on him even when they are cited in notes and bibliography. Now if only I could find an English publisher and a translator .... Thomas D. Hanks, Universidad Biblica Latinoamericana, Samaritan Institute for Religious Studies, Executive Director, Other Sheep, thanks@thanks.wamani.apc.org (Buenos Aires, Argentina) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * JUDICIAL PROCEEDINGS The courts of the Presbyterian Church (U.S.A.) continue to deal with fallout from the current apartheid policies of our church that ban lesbians and gays from full participation in the life of our church unless they meet special requirements not required of heterosexual members. Ordination of Gay Elders Goes to Highest Court In the January-February 1998 *Update* we summarized a synod-level decision that permitted a Cincinnati, Ohio, elder perceived to be gay to retain his ordination (p. 19-21). Back in the July-August 1997 *Update* we reported a presbytery-level decision in a similar case in Ft. Lauderdale, Florida. The Cincinnati case has now been appealed to the Permanent Judicial Commission (PJC) of the General Assembly, the denomination's highest court. According to Jerry L. Van Marter of PCUSA News (News Note 4568, Dec. 18, 1997): Zane Buxton, manager of judicial process for the General Assembly, said the General Assembly's PJC "could possibly but probably will not be ready to hear the appeal at its mid-February meeting." He said the transcript of the synod PJC's proceedings in the case is 750 pages long -- too much material for the Assembly PJC to review before February. If the appeal is not heard in February, Buxton said, it will be heard when the Assembly PJC meets next, in August 1998. He said the Assembly PJC "will probably" want to hear the Cincinnati case together with a similar case in Florida that is expected to be appealed as well. Buxton said formal notice of appeal in the Florida case has not reached his office yet. Synod Rules on Presbytery Dissent At the same time, the Synod of Lakes and Prairies has been looking into dissent against Amendment B by two of its Presbyteries, Twin Cities Area and Milwaukee. We publish the entire synod report, even though it is somewhat lengthy, because we believe it serves as a useful primer on the judicial workings of our church. Consider this assigned reading for Presbyterian Polity 101! -- JDA Report to the Synod of Lakes and Prairies of the Committee for Special Administrative Review of the "Covenant of Dissent" of the Presbytery of Milwaukee January 18, 1998 Part I: Introduction For more than twenty years the Presbyterian Church has sought to reach consensus regarding the interrelationship of human sexuality and the nature of ordained office. This has been a difficult journey marked by conflict between diverse understandings of scripture, biblical authority, confessional standards, the Reformed tradition, and the nature of sin and repentance. Tragically, while these issues have been debated in the abstract, congregations and their pastors have had to address profound pastoral needs that affect the very definition of the community of faith. We have legislated conclusions while deeply divided. General Assemblies have adopted and reaffirmed statements of definitive guidance and authoritative interpretation while encouraging continuing conversation and study. Judicial commissions have applied these and other constitutional provisions and defined the limits of inclusion and the limits of disagreement. After years of conflict, the presbyteries received and approved the addition of G-6.0106b [Amendment B] to the Book of Order relating to "Gifts and Requirements" for the "Offices of Ministry." Yet today there is no peace in the Presbyterian Church (U.S.A.). Those who thought that these issues had been settled feel betrayed by continuing initiatives, while the language of G- 6.0106b is so offensive to others that as individuals and governing bodies they have declared that they cannot and will not abide by its requirements. The inclusion of G-6.0106b in the Constitution of the Presbyterian Church (U.S.A.) and the obligation of congregations and presbyteries to implement its provisions call for pastoral sensitivity, mutual forbearance, and tenderness with one another. It is in this spirit that the Synod of Lakes and Prairies initiated this process of administrative review. Our journey of discernment is not over. Part II: Initiation of Special Administrative Review Having learned of the action of the Presbytery of Milwaukee in adopting a "Covenant of Dissent" on May 27, 1997, and the action of the Presbytery of the Twin Cities Area in adopting a "Resolution of Witness to the Gospel in Response to Amendment B" on June 10, 1997, the officers and executive of the Synod docketed for consideration at the next stated meeting the implications of such actions so that an appropriate response could be initiated. The Synod of Lakes and Prairies later received correspondence from The Reverend Mr. Roger Hawthorne, a minister member of the Presbytery of Milwaukee, regarding the action of the Presbytery of Milwaukee and [sic -- who?] asked that a special administrative review be conducted by the Synod of Lakes and Prairies. (See *Book of Order* G-9.0408) At the October 1-3, 1997, stated meeting of the Synod of Lakes and Prairies of the Presbyterian Church (U.S.A.), the Synod took the following action: That Synod direct the Moderator to appoint a committee of five persons (three elders and two clergy) to conduct a special administrative review of the action of the Presbytery of Milwaukee in adopting a "Covenant of Dissent" on May 27, 1997, (See Part II of this Report.) and the action of the Presbytery of the Twin Cities Area in adopting a "Resolution of Witness to the Gospel in Response to Amendment B" on June 10, 1997, under the provision of G- 9.0408-9a. ("If a higher governing body learns at any time of any irregularity or delinquency by a lower governing body, it may require the governing body to produce any records and take appropriate action. (G-12.0102n, G-12.0304, G-13.0103k,n) In reviewing the proceedings of a lower governing body, the higher governing body shall determine, whether from the records of those proceedings or from any other information as may come to its attention, whether: (1) The proceedings have been correctly recorded; (2) The proceedings have been regular and in accordance with the Constitution; (3) The proceedings have been prudent and equitable; (4) The proceedings have been faithful to the mission of the whole church; (5) The lawful injunctions of a higher governing body have been obeyed.") and directing the committee to report its findings and recommendations to the Synod no later than the annual meeting of the Synod on January 18-20, 1998. The following explanation and background for the action was also contained in the Synod minutes: The Synod is aware of the adoption of actions by both the Presbytery of Milwaukee and the Presbytery of the Twin Cities Area on the dates stated above which appear to indicate an intent to ordain persons in possible violation of the provisions of the Book of Order in G-6.0106b. It is appropriate for the Synod to review said actions and to determine whether they are in accordance with G-9.0409, and if not, to recommend corrective action. The Presbytery of the Twin Cities Area, on September 9, 1997, amended its previous action by deleting reference to ordination without regard to sexual orientation and without regard to the provisions of Amendment B and, therefore, would appear to eliminate the need for administrative review of its action. The moderator announced the appointment of the following persons to serve on the Special Administrative Review Committee: Susan McKeegan-Guinn (Minister - Presbytery of East Iowa); Belinda Neibel (Elder - Presbytery of Northern Plains); Audrey Nelson (Elder - Presbytery of Central Nebraska); Odell Schaller (Elder - Presbytery of Minnesota Valleys); Stephen Shive (Minister - Winnebago Presbytery). Margaret Thomas, Synod Executive, and Ernest Cutting, Stated Clerk, were appointed as resource persons to the committee. If an irregularity has, in fact, occurred and the Synod fails to act to correct the irregularity, the Synod could be considered "delinquent." A delinquency is defined in D- 2.0202b of the Rules of Discipline as "an omission or failure to act." The Special Administrative Review Committee met on October 1, 1997, to consider and discuss the "Covenant of Dissent" of the Presbytery of Milwaukee adopted on May 27, 1997. The Special Administrative Review Committee sent a letter dated October 2, 1997, to The Reverend Mr. Carl Simon, Acting Stated Clerk of the Presbytery of Milwaukee, seeking to clarify particular aspects of the "Covenant of Dissent" -- specifically whether the Presbytery dissented from the requirements of the Book of Order in G-14.0300 regarding the preparation for the Office of Word and Sacrament, whether the Presbytery plans to ordain or elect and install elders, deacons and Ministers of the Word and Sacrament without regard to the requirements of G- 6.0106b of the Book of Order, and whether, in light of Amendment A from the 209th General Assembly (1997), the Presbytery would reconsider its Covenant of Dissent? A letter dated October 14, 1997 was received from the Reverend Carl Simon, stating the Presbytery's "Covenant of Dissent" was "to the best of my knowledge a statement of intent for the future; there are no candidates in the process at the moment who do not meet the requirements of G-6.0106b. Regarding the ordination and/or installation of elders and deacons, we have no way of knowing what individual congregations are planning to do." Mr. Simon, in the same letter, noted "A Task Force appointed by the moderator of council has drafted an alternative statement to the 'Covenant of Dissent.' We anticipate that this statement will be on the October 28 [1997] council agenda, and before the November 25 [1997] meeting of presbytery. This statement takes a strong position regarding inclusiveness and diversity, while, at the same time, affirming our willingness to work within the framework of the Constitution." At the November 25, 1997, meeting of the Presbytery of Milwaukee, the "Statement of Clarification" which was approved by the Presbytery Council on October 28, 1997, was tabled until after the General Assembly Meeting in June, 1998, leaving the "Covenant of Dissent" unchanged. On December 5, 1997, the Special Administrative Review Committee along with Margaret Thomas, Synod Executive, and Ernest Cutting, Synod Stated Clerk, talked by telephone conference call to discuss and consider appropriate next steps. A public hearing was called for January 8, 1998, at Wauwatosa Presbyterian Church within the bounds of the Presbytery of Milwaukee from 5:30 p.m. to 7:30 p.m. A letter of invitation was sent to all minister members of the Presbytery and all clerks of sessions. The intent of the hearing was to increase the administrative committee's understanding of the position taken by the Presbytery as well as that of those who disagree with the constitutionality of the Presbytery's actions. Fourteen persons who supported the constitutionality of the "Covenant of Dissent" and nine persons who challenged its constitutionality spoke to the Committee on January 8, 1998, from 5:30 to 7:55 p.m. The total number of persons who attended the hearing was twenty-three. Due to inclement weather on the night of the public hearing, the Committee heard from another fourteen persons on a speaker telephone. Part III: Legislative and Judicial Context Before presenting our conclusions and recommendations, it is important to establish the legislative and judicial context under which these conclusions and recommendations have been drawn. A. Legislative History In 1996, the General Assembly approved the following amendment to the Book of Order (G-6.0106b) and a majority of presbyteries approved it, thus becoming a part of the Book of Order upon its being reported to the General Assembly in June 1997: Those who are called to office in the church are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church. Among these standards is the requirement to live either in fidelity within the covenant of marriage between a man and a woman (W-4.9001), or chastity in singleness. Persons refusing to repent of any self-acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elders, or ministers of the Word and Sacrament. The Book of Order establishes that "meetings of governing bodies, commissions and committees shall be conducted in accordance with the most recent edition of *Robert's Rules of Order* except in those cases where the Constitution provides otherwise (G- 9.0302)." *Robert's Rules of Order* states "Motions that conflict with the corporate charter, constitution, by-laws, or other rules of society ... are out of order .... If a motion of this kind is adopted, it is null and void." (Section 38, Improper Motions) The Book of Order at G-9.0303 defines a dissent as "A declaration expressing disagreement with the action or decision of a governing body. A dissent shall be made at the particular session of the governing body during which the action or decision dissented from is taken. The name or names of the members dissenting shall be recorded." This provision of the Book of Order does not grant governing bodies the right of dissent: only individuals. The Book of Order also states at G-6.0108a that: "It is necessary to the integrity and health of the church that the persons who serve in it as officers shall adhere to the essentials of the Reformed faith and polity as expressed in the Book of Confessions and the Form of Government. So far as may be possible without serious departure from these standards, without infringing on the rights and views of others, and without obstructing the constitutional government of the church, freedom of conscience with respect to the interpretation of Scripture is to be maintained." (Emphasis added. [but lost in transmission! -- JDA]) B. Judicial Review To date, the Permanent Judicial Commission of the General Assembly has not heard a remedial case concerning a session or presbytery that has stated its intent to disobey the provisions of G-6.0106b. However, in 1985, the Permanent Judicial Commission of the General Assembly heard a remedial case (Blasdell, et al, v. Presbytery of Western New York, 197-9) concerning a session that declared itself to be a "More Light" congregation. It was the conclusion of the Commission that declaring "this congregation to be a More Light congregation, extending to all of its members the opportunity for leadership (including) the right of homosexual persons to be ordained as elder and deacon" was, (1) in fact, an "attempt to extend to unrepentant, self- affirming, and practicing homosexual persons the right to be ordained as elder and deacon," and (2) in light of the then binding definitive guidance of the church prohibiting such actions an irregularity. In 1993, the Permanent Judicial Commission of the General Assembly heard a remedial case (Presbytery of West Jersey v. Synod of the Northeast, 205-15) concerning the Synod of the Northeast declaring itself to be a "More Light Synod." The Permanent Judicial Commission held that the Synod had not adopted a policy contrary to the current constitutional position of the denomination, but that its declaration to be a "More Light Synod" constituted an expression of opinion. "Expression of an opinion by a synod or other governing body, without action, does not constitute the adoption of a policy contrary to an established and controlling constitutional policy of the denomination." A key issue in that decision was that "the resolutions passed by the synod and challenged by the presbytery before this commission do not compel or direct any action (or inaction) and do not extend any rights (including the right to be ordained) that contravene any stated positions of this church." These decisions delineate the difference between a stated intention to disobey the Constitution and expression of disagreement with a particular provision. Part IV: Actions of the Presbytery of Milwaukee On May 27, 1997, the Presbytery of Milwaukee approved the following "Covenant of Dissent:" As faithful Christians and loyal Presbyterians, our faith and conscience compel us to state the following: Jesus welcomed all people who came to him in faith, refusing none by reason of race or condition, even when these conditions were clearly proscribed by law. Jesus commanded us to love one another, even as he has loved us. Scripture and our confessions command us to love the Lord our God, love our neighbor as ourselves, deal justly with all men and women in word and deed, and defend the oppressed. The gospel is to be preached to all peoples, as Jesus commanded, and the church is to be inclusive, as Peter and Paul preached. Our constitution affirms this by requiring only baptism and a public profession of faith in Jesus Christ as Savior and Lord for membership in the church (G- 5.0101). The church is enjoined to practice openness and inclusiveness in the name of Jesus Christ (G-3.0401b, G- 4.0403, G-5.0103), and no person shall be denied membership because of any reason not related to profession of faith (G- 5.0103). The right of the people to elect their own officers is inalienable (G-1.0306). Active members are entitled to all the rights and privileges of the church, including the right to vote and hold office (G-5.0202). Officers differ from members in function only (G-6.0102). There are truths and forms with respect to which faithful Christians may differ (G-1.0305). The decisions of church bodies may be in error (G-1.0307). God alone is Lord of the conscience (G-1.0301). The recently passed amendment to G-6.0106, which adds section B ("amendment B"), is not indispensable in doctrine or Presbyterian government, nor is it an essential tenet of our faith. The amendment relies primarily on our Confessions which, by their own admission, are subordinate standards in the church and in which no one statement is irreformable (C- 9.03). In obedience to our Lord Jesus Christ, guided by scriptures and the legacy left to us by those who went before us -- our Confessions and the Book of Order, and after individual and collective study, consideration, and prayer, we have determined that we cannot agree to abide by the recently passed amendment to G-6.0106 ("amendment B") without violating our informed conscience, faith, and interpretation of our obligations. (Emphasis added. [but lost in transmission! -- JDA]) We covenant together to elect, ordain, and install as officers those members with suitable gifts who are called to ministry, who are persons of strong faith, dedicated discipleship, and love of Jesus Christ, and whose manner of life is a demonstration of the Christian gospel in the church and the world, without additional requirements or restrictions. (Emphasis added. [but lost in transmission! -- JDA]) On November 25, 1997, the Presbytery tabled the following "Statement of Clarification:" STATEMENT OF CLARIFICATION The Presbytery of Milwaukee, wanting to celebrate and continue in ministry in the spirit of pioneering women and men of faith and vision: recognizes that Presbytery's action on May 27, 1997, adopting the COVENANT OF DISSENT, resulted in unwanted confusion, concern, disagreement, and distrust within and among people and parties of the Presbytery, and beyond this presbytery in the denomination; and wishes to clarify our position in a way that expresses the intentions of the Presbytery in this matter, and thereby to contribute to the trust and unity of spirit within our Presbytery. Therefore we hereby indicate our commitment to work by way of the means available to us through the constitution of the Presbyterian Church (U.S.A.), guided by Scripture and instructed by the Confessions: to build understanding and trust among members and agencies of this presbytery and in our denomination in the context of diverse positions and opinions in matters of life and faith, theology and ministry; and to move toward acceptance of and appreciation for all persons of faith, dedicated discipleship and love of Jesus Christ who bring diversity to and represent inclusiveness in leadership positions in our presbytery and denomination (B.O. 4.0403). Therefore, recognizing that we are not of one mind on scriptural interpretation, we will continue to celebrate our diversity and encourage open communications among constituents of this presbytery and of our denomination on related issues, as, [sic?] among all issues we might address in the life and work of the Church; and we will continue to express as fully as possible our support for the work and mission of the Presbyterian Church (U.S.A.) in its various constituencies; in all, trusting in the abiding love of Jesus Christ, the will and grace of God, and the persistent work of the Holy Spirit among us and in the world. Part V: Public Hearing At a public hearing on January 8, 1998, at Wauwatosa Presbyterian Church, Wauwatosa, Wisconsin, the Special Administrative Review Committee heard theological, polity, and pastoral issues regarding the constitutionality of the "Covenant of Dissent." Several of those who spoke stated that G-6.0106b is contrary to Reformed theology and that dissent from it is not only necessary, but morally and ethically essential. Several speakers focused on the conflict between ordination vows and G-6.0106b. The ordination questions for elders and deacons (G-14.0207a) and for ministers of the Word and Sacrament (G- 14.0405b) include "Do you trust in Jesus Christ your Savior, acknowledge him as Lord of all and Head of the church, and through him believe in one God, Father, and Holy Spirit?" and "Will you fulfill your office in obedience to Jesus Christ, under the authority of Scripture, and continually guided by our confessions?" The argument was made that "G-6.0106b asks us to change our 'obedience' from Jesus Christ to Scripture and that this is contrary to the specific language and intent of the referenced ordination questions. The Constitution requires us to adopt the 'Covenant of Dissent' and establishes that the 'Covenant of Dissent' is not unconstitutional. It is G-6.0106b which is unconstitutional!" Another speaker stated that "This is not a question about sexual orientation. It is a question of integrity and truth. This presbytery, by adopting the 'Covenant of Dissent,' has said loudly and clearly, we will not live with the lie and deception of G-6.0106b. There is not a session, presbytery, synod or GA (General Assembly) entity that can live up to this paragraph in the Book of Order, because this paragraph is in direct contradiction to the heart and soul of the Book of Order." Other speakers expressed a concern for rigid interpretation of Scripture and a fear of imposed fundamentalism. One person said, "A major problem in this discussion is the interpretation of Scripture. The Bible clearly does not condone exploitation, but certainly there is no sanction ever written in the Bible that says polygamy is wrong. This raises two questions: (1) How do we understand the Bible? and (2) Is the Bible superior to creed? This document (G-6.0106b) places creed above Scripture, in my opinion, and is contrary to the very heart of our Reformed tradition. Therefore, dissent is constitutional." A number of pastoral issues were raised during the hearing. The majority of persons heard by the Committee expressed support for the "Covenant of Dissent." However, it is clear that not only has the approval of the amendment to G-6.0106 created division and distrust in the Presbytery of Milwaukee and across the Church, the approval of the "Covenant of Dissent" has added to the feelings of division and distrust. One speaker stated that "Be it known that the trust issue runs deep on both sides. My trust is strained to the breaking point." Additional concerns were raised about the difficulties attendant to the implementation of G-6.0106b. The question was raised, "Is 5.191 from the Second Helvetic Confession, in or out? That [section] says women or midwives shall not perform baptisms, for Paul deprived women of ecclesiastical duties. If we were to actually conform to the Confessions, this Synod commission would be invalid. But we aren't conforming, are we? ... The Heidelberg Catechism calls deceptive advertising or merchandising a sin. So there go all the public relations folks with their new and improved products. Where does it stop?" Concerns were raised regarding the potentially uneven implementation of this provision of the Book of Order compared to the apparent willingness to overlook other serious violations of the expectations of the Book of Order, such as refusing to ordain women, refusal to contribute per capita apportionments for the governance and maintenance of the structure of the church, and not contributing to the general mission of the Presbyterian Church. There are no apparent consequences for these actions and, in fact, elders and pastors of these churches serve on committees of the presbytery, even on the Committee on Ministry. Several speakers expressed opposition to G-6.0106b because it sets up an exclusivity instead of the inclusive openness to all people which they believe that the Gospel demands. It was clear that there is a great deal of anguish caused by the approval of G-6.0106b. The persons representing a majority of those who voted to approve the "Covenant of Dissent" were clearly looking for a way to express their concern corporately to the whole church that G-6.0106b stands in opposition to their views of the nature of the Church as an open and affirming body of faith. The Presbytery and any other governing body has a right to do that as do individuals. The issue is whether a governing body has a right to refuse to observe and follow as best it can a provision of the Church's basic governing document, its Constitution, even though a majority of the members of the governing body believe such provision not to be in accord with other provisions of the Constitution, and in fact to be contradictory, to be unreasonable, to be unenforceable, and to be incapable of implementation. Several speakers expressed their opinion, not only that the "Covenant of Dissent" was itself unconstitutional, but that it is not the proper way to express disagreement with the Constitution. The point was made that while individuals have the right to dissent from actions of a governing body, governing bodies do not have such a right of dissent under G-9.0303. The proper way for a governing body to express its disagreement with the Constitution of the Church is to propose an overture for amendment of the offending section. Neither dissent or protest, however, justifies disobedience. (G-9.0303b.) Another speaker stated that it is his belief that the "Covenant of Dissent" cuts the thread that holds the Presbyterian Church together. He stated, "We Presbyterians have been divided on Scriptural interpretation since at least the 1920's. We have been divided on confessional issues since at least the mid-1960s. The one slender thread holding us together has been our common government, and that is the thread the Presbytery of Milwaukee voted to cut at its May 27 meeting." Lest there be any questions regarding the validity of the adoption of the "Covenant of Dissent," several speakers noted that the "Covenant of Dissent" was properly brought before the Presbytery and was properly approved. Part VI: Conclusions This special administrative review focused on the constitutionality of the "Covenant of Dissent," as well as its content and its congruence with the legislative and judicial precedents of the church in its consideration of this matter. It is our determined opinion that it is appropriate for the Presbytery of Milwaukee to forcefully voice its opposition to the provision of the Book of Order found in G-6.0106b. However, in its statement that the Presbytery will "elect, ordain and install ... without additional requirements or restrictions," the Presbytery has taken an action that a governing body of the Presbyterian Church (U.S.A.) may not take and thus has committed an irregularity. It has also failed to correct this irregularity. This is a violation of the Constitution of the Presbyterian Church (U.S.A.). Under our Constitution governing bodies are not free to violate mandatory constitutional provisions. However, it is the obligation of ministers of Word and Sacrament and elders who disagree with any such provision to seek to change that provision through constitutional means. It is also their obligation to honor their ordination vow to "be governed by our church's polity" and to "abide by its discipline" [G-14.0405b(5)]. It is imperative that everyone understand the potential consequences of a failure to do so. The consequences could be the initiation of either administrative or judicial action. Either course could result in the transfer of presbytery responsibilities to another governing body, while disciplinary action could result in the censure of individuals. Such censure could be as severe as removal from ordained office. This is a time for pastoral sensitivity, mutual forbearance and tenderness with one another. Part VII: Recommendations In order to correct the irregularity committed by the Presbytery of Milwaukee in its inclusion in the "Covenant of Dissent," of a covenant "to elect, ordain, and install ... without additional requirements or restrictions," the Special Administrative Review Committee recommends that the Synod of Lakes and Prairies of the Presbyterian Church (U.S.A.) approve the above report, include the text in its minutes, and adopt the following recommendations: 1. Affirm the right of the Presbytery of Milwaukee to corporately express its opinions, thoughts, and feelings in a passionate way on issues that violate their collective conscience and sense of integrity. 2. Affirm that the phrase, "we cannot agree to abide by the recently passed amendment to G-6.0106 ('amendment B') without violating our informed conscience, faith, and interpretation of our obligations," is a reasoned conclusion permissible within the limitations established by Presbytery of West Jersey v. Synod of the Northeast, 205-15. 3. Note in the minutes of the Synod that the closing paragraph of the "Covenant of Dissent" adopted by the Presbytery of Milwaukee on May 27, 1997: "We covenant together to elect, ordain, and install as officers those members with suitable gifts who are called to ministry, who are persons of strong faith, dedicated discipleship, and love of Jesus Christ, and whose manner of life is a demonstration of the Christian gospel in the church and the world, without additional requirements or restrictions," is not within the power of the Presbytery of Milwaukee. The legislative and judicial decisions of the church state unequivocally that there are other restrictions and requirements, some of which are delineated in G-6.0106b, for ordination of ministers of the Word and Sacrament by the Presbytery and of elders and deacons by particular churches. The action of The Milwaukee of Presbytery is not in accord with the Constitution of the Presbyterian Church (U.S.A.), and is therefore an irregularity. 4. Instruct the Stated Clerk of the Synod to inform the Presbytery of Milwaukee and its particular churches that the paragraph: We covenant together to elect, ordain, and install as officers those members with suitable gifts who are called to ministry, who are persons of strong faith, dedicated discipleship, and love of Jesus Christ, and whose manner of life is a demonstration of the Christian gospel in the church and the world, without additional requirements or restrictions. in the "Covenant of Dissent" approved on May 27, 1997, is null and void under *Robert's Rules of Order* because it conflicts with the Constitution of Presbyterian Church (U.S.A.). 5. Instruct the Stated Clerk of the Synod to remind the Presbytery of Milwaukee and its particular churches of their responsibility to ensure that their nominating and election processes for ministers of the Word and Sacrament, elders, and deacons be conducted in accordance with all provisions of the Book of Order, and that only individuals have the right of freedom of conscience. 6. Instruct the moderator of the Special Administrative Review Committee to read this report and the above actions at the next stated meeting of the Presbytery of Milwaukee and that the full text of this report be included in the minutes of the Presbytery of Milwaukee. 7. That the Synod dismiss the Special Administrative Review Committee. This report is respectfully submitted to the Synod of Lakes and Prairies of the Presbyterian Church (U.S.A.) by its Special Administrative Review Committee consisting of Susan McKeegan- Guinn, Belinda Neibel, Audrey Nelson, Odell Schaller, and Stephen Shive on the 18th day of January, 1998. SYNOD VOTED to approve the report as amended and adopt the recommendations on the 20th day of January, 1998. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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, email: robcum@toolcity.net 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., 716-232-1573 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, 821 N. 4th St., #2, Marquette, MI 49855, 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; 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, 2245 NW Hazel, Corvallis, OR 97330-3904, 541-753-6277, hasbanyd@ccmail.orst.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- 0362, 404-373-5830, JimEarhart@juno.com; 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 http://www.mlcn.org 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 Swenston, membership nurture, 775 W. Griswold Rd., Covina, CA 91722-3228, 629-915-4093 h., email: HeySonnie@aol.com Ken Wolvington, communications, 118 Shore Rd., Burlington, VT 05401-2658, 802-862-6605 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 4, March-April 1998. 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. Editorial Associate: Lindsay Thompson; Printer: Ken Barta, Brunswick Typographic Inc.; Production Associate: Caridad de las Mercedes Catala. 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 2-16-98