Date: Tue, 6 Apr 99 10:37:32 EDT From: James Anderson Subject: MLU Extra: GENERAL ASSEMBLY Information from the MORE LIGHT UPDATE, May-June 1999 (in preparation!) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * GETTING READY FOR GENERAL ASSEMBLY The 211th General Assembly of the PC(USA) will be meeting in Fort Worth, TX, June 19-26, 1999. We hope lots of MLP folk will be there. If you don't have registration, housing, and special event ticket order forms, call the Office of the General Assembly to request them: 1-800-210-9371, or fax 1-502-569-8642, or email: assemblyservices@ctr.pcusa.org Give them your name, address and phone, and they will send you a packet. Housing We are encouraging all MLP folk and friends and supporters to stay at the CLARION HOTEL in downtown Ft. Worth. On your G.A. housing form, write "member of the More Light Presbyterians contingent!" The deadline for housing requests is May 10 (for which the print version of this *Update* will be too late, but this information will also be going out in electronic form!). The Clarion is a smaller hotel about three blocks from the convention center and will be easy walking distance to wherever we set up housekeeping for our hospitality suite, evening briefings, etc. If you would like an evaluation of other hotels in the Ft. Worth area, you can contact our MLP meeting planner, Brian Cave at: bcave2@juno.com, 704-358-1964 home, 704-335-3577 work. Events Here are some events of interest to MLP folks. All tickets may be ordered in advance from the Office of the General Assembly. A ticket order form is included in the G.A. registration packet. Some tickets may be available on-site at the G.A. ticket booth. Thursday, June 17, 11 a.m. - 9:30 p.m. Semper Reformanda Pre- Assembly Conversation (Hempill Presbyterian Church). $35.00. Speaker: Douglas F. Ottati, Professor of Theology at Union-PSCE. This conversation continues the emphasis on biblical and theological reflection as the basis for addressing systemic injustice in church and society. Pamela Byers of the Covenant Network will be present as we build on our connection with other progressive groups and look at the new policy paper "Building Community Among Stranger." Lunch and dinner provided. Saturday, June 19. 8 a.m.-12 noon. Witherspoon Society Pre-Assembly Event (Radisson Hotel). $11.00. Through various speakers and discussions, commissioners and observers will have the opportunity to gain perspective on issues and concerns before the assembly and to better understand committee and General Assembly procedures. Continental breakfast. 2:00-4:00 p.m. More Light Presbyterians Orientation to the work of the General Assembly. Place to be announced. An overview of the work of General Assembly, issues facing the 1999 GA, and how to effectively participate in the process. 5:30-7:15 p.m. More Light Presbyterians Celebration Dinner (Ramada Plaza Hotel). $26.00. Speaker: Mel White, author of *Stranger at the Gate* and former ghost writer for Jerry Falwell, speaking about the dangers of ex-gay ministries. Sunday, June 20. 9:00 a.m. Public Witness for an Inclusive Church outside the Ft. Worth Convention Center. 12:15-2:30 p.m. Witherspoon Society Luncheon (Ramada Plaza Hotel). $19.00. Speaker: J. Philip Wogaman, Foundry Methodist Church, Washington, DC. Pastor to the Clinton family, founding director of the Interfaith Alliance. 6:00-7:00 p.m. More Light Presbyterian Worship Service, St. Stephen Presbyterian Church (10 minutes from downtown), Shuttle service provided to and from the convention center. Preacher: Marco Grimaldo, Elder, Westminster Presbyterian Church, Washington, DC. Monday, June 21. 7:00-8:30 a.m. Voices of Sophia Breakfast (Clarion Hotel). $17.00. Speaker: Johanna W.H. Van Wijk-Bos (MLP's liaison for seminary chapters), Professor of Old Testament, Louisville Seminary, author of *Reformed and Feminist: A Challenge to the Church* and *Reimagining God: The Case for Scriptural Diversity.* Noon-1:30 p.m. Covenant Network of Presbyterians Luncheon (Worthington Hotel) $17.00. Speaker: Rev. Peter J. Gomes, openly gay Plummer Professor of Christian Morals at Harvard University, minister of The Memorial Church at the university, and author of *The Good Book: Reading the Bible with Mind and Heart* and *Sermons: Biblical Wisdom for Daily Living.* 6:30-7:30 p.m. PHEWA Event (Clarion Hotel). Speaker: Eugenia A. Gamble. Tuesday, June 22. 8:30-9:15 a.m. Morning Worship (Convention Center). Preacher: The Rev. Sheila C. Gustafson, 1st Presbyterian Church, Santa Fe, NM. 9:00 p.m.-1:00 a.m. Witherspoon Society Dance Party (Radisson Hotel). $15.00. Same-gender and mixed-gender dancing and celebration for everyone. Wednesday, June 23. 8:30-9:30 a.m. Ecumenical Service of Worship (convention Center). Preacher: The Rev. Jim Forbes, Riverside Church, New York, NY. 10:00 a.m.-Noon. Covenant Network Open Form: Pastoral Implications of G-6.0106b (Convention Center). How is the so-called fidelity and chastity amendment affecting congregations and presbyteries? How can it be faithfully interpreted or implemented? Also throughout the assembly, nightly briefings and worship -- check at the MLP booth for places and times. And Visit the MLP Hospitality Suite (location to be announced). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP Exhibit Booth The MLP booth will be #618 in the Exhibit Hall of the Convention Center. Come by and say hi, and get the latest up-to-date information. Also volunteer to help out (see "Volunteers" below!). Hours are: Saturday, June 19: 9:30 a.m.-7 p.m.; Sunday, June 20, 2-7 p.m.; Monday, June 21: 9:30 a.m.-7 p.m.; Tuesday, June 22, 9:30 a.m.-6 p.m.; Wednesday, June 23, 9:30 a.m.-7 p.m.; Thursday, June 24: 9:30 a.m.-6 p.m.; Friday, June 25: 9:30 a.m.- 12 noon. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Volunteers Solicited MLP solicits MLP folks to help out with our many GA activities. The best way to sign-up for MLP work is to contact the coordinators for major projects, or come to our Saturday afternoon orientation session, or stop by at the MLP booth in the exhibition hall. We need dedicated volunteers to: (1) help staff the MLP booth, greeting visitors and commissioners and discussing issues with them (contact Jim Anderson, 732-249- 1016, email: jda@scils.rutgers.edu, PO Box 38, New Brunswick, NJ 08903-0038); (2) monitor G.A. committees, testify at hearings, and help with advocacy and education (contact Tricia Dykers Koenig, PNet: Tricia Dykers Koenig, email: tricia_dykers_koenig.parti@ecunet.org, 3967 Navahoe Rd., Cleveland Heights, OH 44121, 216-381-0156); (3) to help out in the MLP office and/or the MLP hospitality suite (contact Rob Cummings, 724-475-3285, email: robcum@toolcity.net, P.O. Box 394, Jackson Center, PA 16133- 0394). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Lots of Overtures The main business of every assembly is responding to overtures from the presbyteries. This year there are lots of overtures of special interest to More Light Presbyterians. You can see the full text of each overture at: http://www.pcusa.org/ga211/ovt99/index.htm For lack of space, here we only list some of the interesting ones. Hate Crimes and Hate Crimes Legislation (Giddings-Lovejoy Presbytery). Anti-Gay Violence Including Attempts to Alter Sexual Orientation (Genesee Valley Presbytery, New York City Presbytery, Detroit Presbytery). See Jim Tiefenthal's story of the passage of this overture by the Genesee Valley Presbytery in the MLP website: http://www.mlp.org Domestic Partner Benefits (Twin Cities Area Presbytery Chastity, Etc. -- otherwise known as Amendment B. This requirement is now in the *Book of Order* (G-6.0106b), demanding that: "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 Sacraments." So far there are three overtures addressing this policy: 1. Delete it the whole section! (Milwaukee Presbytery). 2. Change it (St. Andrew Presbytery). "Obedience to Scripture and in conformity to the historic confessional standards" would become: "Obedience to Jesus Christ, under the authority of Scripture and instructed by the historic confessional standards of the church." The fidelity and chastity sentence remains. The final sentence would become: "Candidates for ordained office shall acknowledge their own sinfulness, their need of repentance and their reliance on the grace and mercy of God to fulfill the duties of their office." 3. Change it (Philadelphia Presbytery). Use the same language as St. Andrew Presbytery, except that in the first sentence "instructed by" is changed to "continually guided by," and a new final sentence is added: "Persons refusing to repent of any self- acknowledged practice which *departs from the essentials of the Reformed faith and polity* shall not be ordained and/or installed as deacons, elders, or ministers of the Word and Sacrament" (new phrase emphasized). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Controversial Reports The General Assembly also receives reports from various standing and special committees. One of the most disappointing reports is from the Advisory Committee on Social Witness Policy: ACSWP Cuts Sexual-Orientation Section from its Report on Building Community by Jerry L. Van Marter Presbyterian News Service LOUISVILLE, Ky. -- Trying to salvage a tortured report on rebuilding urban community life in the United States, the Presbyterian Church (U.S.A.) Advisory Committee on Social Witness Policy (ACSWP) has removed a section on the issue of sexual orientation. The committee, which met here Jan. 14-17, relegated the divisive issue to a section near the end of its 70-page policy statement, adding it to a list of issues that must be addressed at some point in the future. The document, "Building Community Among Strangers," and recommendations growing out of it, are to be presented to the upcoming General Assembly in Fort Worth, Texas. The committee voted unanimously to eliminate a brief section that concluded: "To build community, we will need to do a lot of listening inside and outside the church: to gay and lesbian persons, and to those among us who are pained at challenges to their understanding and interpretation that scriptures condemn homosexuality." Committee member Laverne Feaster, of Little Rock, Ark., argued, "This document is so important that we shouldn't let this issue dominate it." Feaster, an African- American, added: "We went through this with race issues. We have to decide what we can do. Save this issue for another time." The Rev. Donald Shriver, the ACSWP chair, concurred. "I agree that we should gently push aside this section of the report," he said, "but lift it up as an issue the church still needs to face." .... * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Some MLP Commentary Shall the Baby Be Split in Two? From the MLP-list on the Internet The posting about the ACSWP report has troubled me greatly from the moment it came into my mailbox. It has taken me a couple of days of pondering, much of it subconscious, for a perspective to float to the surface that seems to me to identify the source of my discomfort. Laverne Feaster, an African-American committee member, is quoted as saying, "This document is so important that we shouldn't let this issue dominate it. We went through this with race issues. We have to decide what we can do. Save this issue for another time." Part of what troubles me is that I'm old enough to remember when similar things were said about issues of racism in the 60s and 70s. "This is divisive; this is inflammatory; this is too controversial, and will distract from important issues (i.e., this is NOT important); let's save this and deal with it another time." Presumably when it won't be divisive, inflammatory, distracting, controversial. Blacks rightfully challenged such thinking back then with the response, "Just how long do you think we should wait?" Justice delayed is justice denied, indeed. Lorraine Hansberry, the black woman who wrote the play "Raisin in the Sun," dramatized the issue unequivocally. It is ironic that today, a black woman who probably owes much of her opportunities for service and advancement to the challenging and overcoming of such reasoning 30 years ago, now draws the same sharp edge from the scabbard and wields it against another oppressed minority. Who should be more clear-eyed about the fallacy of such argument than Ms. Feaster? What issue is more germane to the church's problems in "building community" in these times than its harsh scapegoating, its rigid insistence on second-class status, of its LGBT members? I suggest that "This document is so (too) important that it cannot be taken seriously unless it does deal with this issue," and not just superficially. "Community" in the church is a naked hypocrisy, so long as it maintains bars against full LGBT acceptance, affirmation and participation. In my several days of pondering, what rose to the surface from my history, experience, study and church teaching was the story of Solomon considering the appeals of the two women who each claimed a child as theirs. LGBT people have worked through the system, observed polity, followed procedures, petitioning for their humanity, for their equal and just recognition as God's beloved creations, more than a quarter century in this denomination. I am keenly aware that other disenfranchised groups -- women, racial and ethnic minorities -- have had to wait even longer for their place at the table, and are still not fully recognized or empowered, but is it unreasonable to expect that the church might learn from those struggles, those past mistakes, that it might become more deeply rooted in the love and justice of Jesus' example, and thus turn from its sin and error more swiftly when similar cases of injustice are brought to light? We have the specter, now, of the LGBT-negative faction shouting at Solomon, "Yes! We would rather see the church divided than grant any justice to the claims of the other woman (LGBT Christians and their allies)." And the Covenant Network and many LGBT leaders within the church respond, "No, Solomon, we will soften our claims, we will withdraw our insistence, we will not press the issue for now, so that the church may continue whole." I do not wish to advocate in favor of carving up babies; I do want to suggest, however, that there will be no sort of acquiescence or compromise from the forces of fundamentalism. There will be no *ex cathedra* Solomonic ruling that the baby rightfully belongs to those who would rather see it whole and in the wrong hands than watch it brutally cut apart. I suggest that the only way to protect and preserve the life of the baby may be to take it away from the arena of conflict. And because no analogy is perfect, we can resign ourselves to the idea of two babies again trying to "grow up" separately. Said Covenant Network co-moderator Robert Bohl to the assembled hopeful in Denver last November, "There is room in this Presbyterian family for all of us, and we just have to learn to love each other," very much in the tradition of the woman willing to give up her child rather than see it hacked in two. But Robert Bohl has not stood in the shoes of LGBT Christians and felt the oven blast of hatred and adamant, implacable hostility toward ever accepting LGBT people as full sisters and brothers in Christ. There are tens of thousands of LGBT Christians (and, sadly, former Christians), who can hardly imagine loving the church as it has been constituted, much less the church that the Lay Committee is determined to enforce for the future, with or without the Presbyterian Coalition. Martin Niemoeller is credited with another perspective which I find illuminating toward this difference of vision in the church today, one we should still be able to appreciate, even at 60 or more years' remove, for it grew out of the greatest Holocaust of hate in this century. Remember, "In Germany they came first for the Communists, and I didn't speak up because I wasn't a Communist. Then they came for the Jews, and I didn't speak up .... " I do not suggest that no one is speaking up, but I do report, from my personal perspective, that most of the speaking up by those who are not "Communists, Jews, trade unionists, Catholics," has been so accommodating, so appeasing, that they may wonder, when the chains of fundamentalism draw tight around THEIR chests, how their strategy could have failed. Then they may remember Neville Chamberlain, who came back from negotiating with the Nazis at Munich in 1938 to proclaim "peace for our time ... Go home," he told the British public, "and get a nice quiet sleep." I am told that Joanna Adams' sermon at the Covenant Network Conference in Denver included the following exhortation to optimism: "We rejoice together over the new world that is surely, subtly, slowly, surprisingly overthrowing the old world, through the grace of almighty God and the power of the cross of Jesus Christ ... Of course, the old systems, the ones that the Church and society cling to, have not yet vanished, to be sure. But of this we can be sure. They no longer possess any sort of ultimate power, because this world is even now being transformed into the kingdom of heaven." She, of course, has been to the mountaintop; so far as I know, she is not barred from ordination, from parish service. And it is a lot easier to preach that message when you're not behind the barrier, when you're not the one in chains, when your calling is not being denied, demeaned, distorted, delayed or destroyed. The old systems may not "possess any sort of ultimate power," only the power to abuse, enslave, cripple and kill, both spiritually and mortally. But God is our champion, and will deliver us from the unreasonable, the unspiritual, even the un-Christlike, we are told. I humbly suggest that God looks to see what kind of champions WE will be for reason, spirit, justice, grace and love -- that is, for Christ. Surely, God will ultimately prevail. If I did not believe that, I would no longer be in any church, no longer be practicing a ministry of Christian outreach to those wounded and alienated by institutional religion. Whether there is a Presbyterian denomination (or any other) still around to be part of that victory is open to serious question. And I would not be asking the question, how many of our LGBT daughters and sons, sisters and brothers, fellow children of God's grace, will be carved and crucified under the sword of fundamental "righteousness," while we, in our nice quiet sleep, await ultimate victory? Grace, peace and light -- Lawrence Lawrence A. Reh First Light Ministries, Alameda CA And a Letter to an Editor -- Gently Pushing Aside the Truth Submitted as a letter to the editor of *The Christian Century* The irony was a bit thick in the *Century*'s story of the Presbyterian social witness group abandoning its advice about listening to both sides in the church's struggle over how its lesbian and gay members are to be treated: "PCUSA committee wary of sexual issues" (March 3, 1999). That call had appeared in the draft of the study document "Building Community Among Strangers," a well intended effort to address the church's future. But as the *Century* points out, the report has been under attack from the right over its confessional and biblical basis and sent back for reworking. The tragedy is that the committee allowed that unpleasant experience to hold it back from a prophetic voice which both sides in the gay and lesbian conflict should endorse, if they are truly concerned about their church's future -- the need for continued honest dialogue about the issue that is today's elephant in the Presbyterian living room. Admittedly too long in preparation the study has sought new clarity on how the church should address the vastly changing social environment as it plots its course for the coming century. Among its words of advice was the paragraph now removed: "To build community, we will need to do a lot of listening inside and outside the church: to gay and lesbian persons, and to those among us who are pained at challenges to their understanding and interpretation that scriptures condemn homosexuality." The ironies reek when committee members explain their reluctance to continue the forthright call of their own original words. "This document is so important that we shouldn't let this issue dominate it," said one. The nationally prominent theologian who chaired the group concurred, no doubt with considerable personal agony: "I agree that we should gently push aside this section of the report, but lift it up as an issue the church still needs to face." Protestants in this century have long put great faith in the production of study documents and public statements on salient social issues. No one surpasses the Presbyterians in that regard. But is a study document ever so important in the life of a denomination that its receiving the church's approval is more important than whether it speaks the whole truth? Anyone familiar with the current struggle in the PC(USA) (and of course most other mainline church bodies) well understands that what the removed passage urged is seen by many as the single most critical need Presbyterians face at this time in terms of their future as a denomination. Yet good people allow the pressure of their personal investment in writing a trenchant and relevant report -- and their fear it might not receive approval -- outweigh their commitment to addressing a central issue because of its contentiousness. It should be noted that reports of this sort always reach the church in printed form whether or not they are eventually endorsed by a General Assembly. One assumes that in its own conversations the committee had indeed recognized the vital need for continued dialogue on an issue admittedly very tough for the church to deal with. After all they did come up with the text which was eventually removed. Why could it not be allowed to stand? Because there is too much controversy over the issues surrounding gay and lesbian participation in the church. So the matter gets side tracked once again; put on a list for future consideration. It is really unfortunate the committee did not have the courage to let the chips fall in regard to their well stated commentary, rather than assuming the church is incapable of receiving such advice without serious backlash. Another irony is that this could be a case where a drafting committee needs to recognize that in order to say what it truly needs to say to the church, it can't pay so much attention to churchwide approval. It is a strange notion that community can be built by writing wise statements and then abandoning them out of fear for whether the community can stand to face tough realities. What was called for was not gently pushing aside, but courageously speaking the truth. -- Gene Huff, San Francisco * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *