Date: Tue, 7 Dec 99 13:00:44 EST From: James Anderson Subject: MORE LIGHT UPDATE Jan-Feb 2000 (184 K) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT UPDATE January-February 2000 Volume 20, Number 3 * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * HIGHLIGHTS Christian Hate. Court Decisions. Ordination Standards. Constitutional Conflict. Marriage. Ministry. Methodists. Catholics. Covenant Network; People; Chapters; Events; WOW2000 FULL CONTENTS CHANGES OUR COVER: Mel White Greets More Light Presbyterians at General Assembly (photo by Jack Hartwein-Sanchez). PEOPLE Michael Adee: On the Road with Our Field Organizer Next Year, in Jerusalem, by Will Smith OUR CHAPTERS Los Ranchos Off to a Rousing Start St. Louis Metro Triangle (North Carolina) Sex, Jesus and the PCUSA in Northern CA EVENTS Witness Our Welcome 2000 God's Promise Is For You! First International Welcoming Congregation Event Set for 2000 Calendar Announcement for WOW2000 Annual More Light Conference 2000 Worship Resources Book Planned: Welcoming Church Movement Receives Grant: Submission of Liturgies Requested MORE EVENTS JOBS FEATURE STORIES Christian Hate Chief Haters Masquerade as Followers of Jesus Please explain to Williams that God wouldn't have wanted him to kill gays The Faces of Hate Court Demands Witch-hunting Inquisition: More Light Presbyterians responds to Synod PJC decision From the Covenant Network: Synod of the Northeast PJC Rules in Two New England Cases From the Presbyterian New Service: Judicial Panel Rejects Churches' Ordinations of Homosexuals; Sessions instructed to uphold constitution, probe into candidates' personal lives And from TAMFS (That All May Freely Serve): Perpetuating Violence The First Stamford Decision The Christ Church Decision Lesbian and Gay Marriage and Ministerial Candidacy Cases Decided: Judicial Decisions Permit Same-Sex 'Unions,' Ministerial Candidacy of Openly Gay Man; Synod PJC's split-decision rulings turn on definitions of words "An Alliance with the Forces of Hate" The Trial of Jimmy Creech: United Methodists Banish Gay-Friendly Pastor Methodists Also Ban "Reconciling Congregation" Affiliation Labels "Intrinsically Disordered, Objectively Evil" When Will It All End? -- Mel White on the Trial The Covenant Network Gathers in Atlanta: A Report By MLP Board Member Gene Huff Elephant 'Outed' at Covenant Network Conference: Participants discuss homosexuality without apology or discomfort MLP OFFICERS MLP Board of Directors MLP National Liaisons MLP Chapters Seminary and Campus Chapters Presbytery & Regional Chapters MLP State Liaisons PRESBYTERIAN ALLY ORGANIZATIONS (not recently updated, not included in print version) MASTHEAD (Publication Information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *We limit not the truth of God To our poor reach of mind, By notions of our day and sect, Crude, partial and confined. No, let a new and better hope Within our hearts be stirred: for God hath yet more light and truth To break forth from the Word.* -- Pastor John Robinson, sending the Pilgrims to the New World, 1620; paraphrased by the hymnwriter George Rawson, 1807-1889. For all ministers, elders, deacons, members and friends of the Presbyterian Church (U.S.A.) More Light Presbyterians 4737 County Road 101, PMB# 246 Minnetonka, MN 55345-2634 MORE LIGHT UPDATE (Presbyterians for Lesbian & Gay Concerns) 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) Email discussion list: mlp-list@scils.rutgers.edu (to join, send email to: Majordomo@scils.rutgers.edu; in body of message put: subscribe mlp-list; to leave list, put: unsubscribe mlp-list) MLP home page: http://www.mlp.org Masthead, with Publication Information at end of file. Note: * is used to indicate italicized or boldface text. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CHANGES Idaho liaison Jean Mixner has moved; please delete her as our Idaho liaison. We need a new volunteer! Our new liaison for Youth Concerns, Brian Cave, now has his new NYC address and phone: 218 St. James Pl., Apt. 3-B, Brooklyn, NY 11238, 718-623-3732. His email continues as: BCave2@juno.com. Wisconsin state liaison (and also a leader of Semper Reformanda) John N. Gregg has a new address: 3443 E. Waterford Ave., St. Francis, WI 53235, 414-486-9939, JGregg@aero.net Martha Juillerat, Director of the Shower of Stoles Project, has a new email address: StoleProj@aol.com Please remove Chuck Lundeen as liaison to TAMFS. I will list Janie instead: Jane Adams Spahr, P.O. Box 3707, San Rafael, CA 94912-3707, 415-457-8004, 454-2564 fax, JanieSpahr@aol.com, http://www.tamfs.org Dick Hasbany, the MLP representative on the Coordinating Committee of WOW2000 has moved from Oregon to Connecticut. Please change his listing to: WOW2000 (ECUMENICAL CONFERENCE): Dick Hasbany, 1 E. Hayestown Rd. #62, Danbury, CT 06811-2514, 203-791-9926, Dick_Hasbany@yahoo.com Also, Hasbany is no longer able to serve as our state liaison in Oregon! We are seeking a volunteer!! The complete, new and improved listing for the new MLP chapter at SFTS is: SAN FRANCISCO THEOLOGICAL SEMINARY: SFTS More Light Presbyterians. Dave Brague and Shelly Holle, 2 Kensington Rd., San Anselmo, CA 94960, 415-256-8349 (Brague), DSBrague@jps.net, 415-482-0283 (Holle) SHolle@sfts.gtulink.edu * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER: Mel White Greets More Light Presbyterians at General Assembly (photo by Jack Hartwein-Sanchez). Mel has been at the forefront of efforts to find peace and end the hate among Christians, most recently with Jerry Falwell and at the United Methodist trial of the Rev. Jimmy Creech. Other photos in this issue were provided by Jack Hartwein- Sanchez, Bill Moss, and John Martin. **Please send us your photos!** * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PEOPLE Michael Adee On the Road with Our Field Organizer As I travel the country, literally coast to coast, as your field organizer I am meeting the most incredible people, hearing their (your) stories, and listening so that I can find ways to be of help and support. On seminary campuses, in churches, with our MLP Chapters, during visits to presbytery offices, and at conferences, it is increasingly clear to me that "the movement" is about all of us. Each person, each voice, every time one of us tells our faith story, every time one of us takes a stand, it makes a difference. Tony Kushner, the Pulitzer-prize-winning author of "Angels in America," has said this about our movement and our progress: "We are winning, that is why the opponents to justice, freedom, equality, and inclusion are scared, why they are desperate. They know the score. We've won. Homophobia is still rampant: you can still get killed for holding your boyfriend's hand; your parents may still forsake you because they can't face your sexual orientation; gay teens face ostracism and worse. But winning does not mean all is perfect or the fight is over. Racism still exists, but the African-American civil rights movement changed the world forever. Sexism still exists, but feminism changed the world forever. Homophobia still exists, but we have changed the world forever. It's what Gorbachev said about perestroika: 'A movement succeeds not when everything is perfect -- but when so much has changed that there's no going back.'" While working with MLP Chapters I often remind people that being part of the lesbian, gay, bisexual and transgender movement in our church, as in society, is a "long-distance run, not a sprint." As LGBT people and our heterosexual allies, all of us are needed as together we do this work of education, advocacy, pastoral care, evangelism, and justice. My recent travels included visits to Cincinnati, Atlanta, Washington DC, and Louisville. I had the privilege of preaching at my former "home church," Mt. Auburn Presbyterian Church in Cincinnati. They held a fabulous fund-raising benefit for MLP outreach and we started a new Greater Cincinnati MLP Chapter. While in Atlanta, I met with Imago Dei, the LGBT- concerns student group at Columbia Seminary and offered an educational session on "Pastoral Care for LGBT People and Families" for the seminary community. I participated in the national Covenant Network Conference and met with Victor Floyd and the Atlanta MLP Chapter leadership team. In DC, I offered training sessions for the Open Doors Chapter of MLP on "grassroots organizing for a truly inclusive church" and "sustainable development for MLP chapters," and I preached at Church of the Pilgrims. The DC Chapter hosted a wildly successful reception and benefit at the home of Jude Michael. In addition to offering an educational session at Central Presbyterian Church in Louisville on "So You're a More Light Presbyterian Church, What are your Next Steps?" I preached at James Lees Memorial Presbyterian Church and worked with Dr. Johanna Bos and the More Light Chapter at Louisville Presbyterian Theological Seminary. It is evident that "there's no going back" for us, for you and me, as we work together, side by side in this movement. I am deeply grateful to be serving as your national field organizer and am so appreciative of the vision, courage, commitment, and dedication that I witness every day among you. We do this work for the integrity of the Gospel, to help transform our Church into the beloved community God would have us be, so that all LGBT people may fully embrace who we are and serve God as we are called, and for the next generation. -- with much hope and grace, Michael J. Adee. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Next Year, in Jerusalem by Will Smith Question: what's it like to be "out of the loop?" Especially with something you may have once felt so much a part. Something that promised community, abidance, and, in some cases, even a hopeful future. The answer is as varied as are people, including lesbian, gay, bisexual and transgendered people. We are indeed a "queer" folk set apart by race, gender, economic status ...; but then again, we know this already. But as Presbyterians, how are we set apart? The answer again varies along many lines. Were you reared and confirmed in the southern or northern church? Are you a born and bred Calvinist or did you later join the fold? Are you gay or straight? How young are you? How old are you? Is you local congregation in a large city or a small town? Is your church half-full or half-empty? Are you a More Light Presbyterian? The answer to the posed question must, again, vary. How many of us consider ourselves "More Light" Presbyterians, but are segregated (for lack of a better word?) due to our status as, say, a seminarian, or our geographic location, or our ordination standing either as a labeled (out) minister, closeted clergy, set aside, or hetero ally? But really, none of this has anything to do with my original question. Unless one is indeed out of the loop ... of the More Light enclave, or, and it hurts to say this, the More Light "clique": those in the know, those visible few. Ouch! Reactions to my statement again will be varied: defensive, argumentative, painful, complaisant, one of affinity, empathetic, you name it. But really, I'm not accusing anyone of anything or pointing a finger at any one person or even a group of people. If I did, I would have to include myself. We all would. In 1987, I entered seminary. In 1989, I came out to the world and the church. In 1990 I began to explore what my call meant and found an overwhelming sense of God's presence in communities of the oppressed, including our own. I was sure and full of faith that my community had need of me and me of it, spiritually speaking. For the next six years I worked within the More Light community at local levels, writing, preaching, speaking, marching on our behalf. All the time hearing from those about me, as well as those nationally, "we're so close." Our full inclusion in the Presbyterian Church (USA) is "just around the corner." Next year, in Jerusalem. Perhaps. And, yes, every year we gain an inch or maybe an inch and a half. And yes, I honestly believed, and wrote, preached, spoke, marched of that inclusion within a foreseeable time frame. Next year, in Cincinnati, Albuquerque, Syracuse, Charlotte, Fort Worth .... In 1996, this all came to an end. However, it was not the end I expected. Indeed, well before '96, I had come to the conclusion that this church (notice I'm not saying our church) would never, never, accept us or offer full ordination rights for lesbian, gay, bisexual, or transgendered folk. Why any openly LGBT person would even consider entering seminary today, is beyond me. If only I have known but then. The unexpected end came from my own community of faith: More Light Presbyterians. Two weeks after graduation day, from San Francisco Theological Seminary, I lost my home, my seminary community and, it seems, my church. My standing as a More Light Presbyterian, as one, among so many, who was brave enough to face hostile churches and presbyteries as an openly gay candidate, suddenly seemed to disappear. After years of hearing words of encouragement and support from close friends and allies in the ML movement, they suddenly stopped. The year is 1999 and I am on the verge of my 39th birthday. What did I expect? To be ordained and accepted as a full member of the Presbyterian church, certainly not. Indeed, I publicly declined to take the ordination exams as a protest against the church's stance. For many of the same reasons as those who did take the exams, the protest was the same, the expression varied. What I expected, however, was a continuation of the support I had once received from my community. Perhaps even hearing, "O.K., you've graduated; we still need you. What can we do to help?" Instead, in the last three years, I have read, seen, heard and watched as the focus of More Light Presbyterians remains on those in the forefront. Those who are visible or can be made visible to the PC(USA) as examples of "Called OUT" or "Called Out With" people. The focus remains on ... ACTIVISM ... within a church that is not going to accept us. The More Light Movement within the Presbyterian Church is beating its head against an immovable wall! A church that, perhaps, cannot hear God's cries. A church that has made some of us physically sick, turned from us, derided and openly belittled us. And I am fearful that this movement needs a hearing aid too. Perhaps, I am sounding bitter. Well, I am truly sorry, I don't mean too. I honestly don't feel bitter as I write this. But, God, I was for a very long time. I was depressed and grieving at not being able to answer my call fully in any capacity. I called people, I wrote letters, I reached out asking for help. Instead, if I even received a reply, all I got in return was well-meaning advice to "forget the church (little c) and find another career." One person even suggested I try Real Estate. Real Estate?!?! Please! ... How does one forget a church, any church, she or he was born, raised and loved within, first felt God's loving embrace, where they first heard God's message of love, forgiveness and justice? Where I first heard and answered God's call, spent years training to serve ...? How does one forget that? I wish I knew. Because I can't. But, I digress. What did I expect? I expected my community to remember. To remember me and so many others like me who are out of the loop, who feel left behind; who need to be needed still. And are needed ... still. To be offered help and even influence in finding jobs where we can feel useful and as if we are answering that call put to us so long ago. I expected to remain a part of the community. And to be expected to remain an active participant within it. So, More Light Community of Faith, turn up that hearing aid and hear this: your focus needs to change from one of activism in a church that doesn't care about you, to one of ... are you listening? ... PASTORAL CARE ... toward your own who desperately need you. And toward that end, leave the Presbyterian Church (U.S.A.) and form the More Light Presbyterian Church, an inclusive, God-hearing church! It may be hard work. But it is as simple as that! Yes, I know the work you're doing now is oh so hard. I've done it too, to one extent or another. But, at least you won't be beating your head against that wall anymore. If anything, just think of the relief from the headache .... Oy!! Next year, at the Long Beach General Assembly ...? I'm not counting on it. Not anymore. More Light Presbyterians, become the church ... instead of seeking inclusion within a church that is not. Look toward those of us, your flock, who need you, in this moment, now. Not some far off date when we may or may not be welcome in the PC(USA). We don't want that anymore. We've been beaten up and gay-bashed enough. The harder, better work is here. And we are waiting to re-join you, and yes, to be led by your wisdom. Remember us. Care for us. Re-Imagine!!!!! There are greater issues that need your, that need our, attention than inclusion within a hostile church. (Will Smith, author of "Confederate Exile" in the book, *Called Out*, is now living in an artist community in Alabama working as a waiter, writer, actor and artist model. No kidding! But he feels as though ... something ... is missing. His email is: wjpsmith@mindspring.com) Copyright, William Smith, c1999. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR CHAPTERS Los Ranchos Off to a Rousing Start Saturday, November 13th, was a milestone here in Orange County, California. A new chapter of More Light Presbyterians, the first chapter in the state I've been told, met at St. Mark Presbyterian Church in Newport Beach. (There are several More Light churches in California but, no other MLP chapters -- at least in a formal sense.) We had a potluck dinner, worship service and organizational meeting. Supporters from the Lazarus Project, PFLAG and other allied organizations attended as well. We made an excellent beginning. One of our first projects will be to see that a Unity in Diversity Conference is held in Los Ranchos Presbytery. Chapter members are already actively working toward this goal. -- Linda Malcor, P.O. Box 749, Laguna Beach, CA 92656, 949-425-9979, Legend@malcor.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * St. Louis Metro More Light Presbyterians in the St. Louis area join with like- minded folk from other denominations in an ecumenical chapter of Other Sheep, the international ministry with sexual minorities. Our local chapter provides opportunities for ecumenical fellowship and spiritual enrichment of lesbian, gay, bisexual and transgendered persons and their allies. The sixth annual Spring Event featured Cynthia Winton-Henry (Christian Church) and Phil Porter (United Church of Christ), in "Body and Soul: Exploring the Wisdom of the Body," at St. John's Methodist Church. In this one-and-a-half-day program, participants were invited to rediscover and celebrate the wholeness of body, mind, spirit and heart. During June Pride Week in St. Louis, we networked and promoted Other Sheep international and local ministries in the Pride Parade and from an informational booth shared with Lutherans Concerned. The annual Other Sheep "Picnic in the Park with Pride" late in August provided good food, fun and fellowship for many old and new friends. A silent auction added to the success of the event. Several of us are helping to plan Witness Our Welcome 2000 (WOW 2000), the first major national ecumenical welcoming church event. -- Peg Atkins, 747 N. Taylor, Kirkwood, MO 63122, 314-822- 3296, peganddoug_atkins@pcusa.org. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Triangle (North Carolina) I'm writing this brief note while still lit up from the glow of our wonderful weekend event with Michael Adee here in the Raleigh-Durham-Chapel Hill "Triangle" of North Carolina. Our Saturday MLP conference at First Presbyterian Church in Durham was moving, spiritual and enlightening, with worship, presentations and personal sharing, then closing with a commissioning by Michael of our new Triangle MLP chapter. Forty- six persons attended, from seven Presbyterian churches, including nine clergy, truly remarkable considering the newness of our presence here. In addition, Michael preached on Sunday at the Church of Reconciliation, led a Vespers and Bible Study (Covenant PC), and met with three clergy in their respective churches, three campus ministers and their student groups (at University of North Carolina, North Carolina State, and North Carolina Central University), a youth group (Church of Reconciliation), a Social Justice Sunday School Class (West Raleigh PC) and our Executive Presbyter, Barbara Campbell Davis, and Associate EP, Jim Mosely, in Rocky Mount, NC. We concluded with a potluck dinner at our house, with fifteen persons sharing fellowship and impressions of the weekend with Michael and each other, and hearing guidance from Michael for our future activities. God's call to full inclusion, acceptance and honoring of all persons now has a broader and deeper presence in the Triangle, and forms the foundation for the work to come. The whole event was made possible by Michael, who brought energy, wisdom, affirmation and love to all he met. He has a wonderful way of immediately establishing relatedness, such that people listen openly to what he has to say. And although he brings gentleness and honoring to his conversations, he does not hold back from saying what needs to be said. He leaves respect and love behind him here, and from that, a new level of credibility for MLP and openness to God's Grace and the call to full inclusion. Thank you for making him available to make such a difference. -- Jim Foster, NC Liaison, 500 Meadow Run Dr., Chapel Hill, NC 27514-8022, 919-933-0498, j-efoster@mindspring.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Sex, Jesus and the PCUSA in Northern CA Sex, Jesus and the Presbyterian Church was the theme of a More Light Conference put on Nov. 14 by the More Light Committee of Montclair Presbyterian Church of Oakland. About seventy-five LGBT folk and straight allies from Northern California churches attended. Norm Pott gave an excellent keynote on the theme. I encouraged him to seek publication of parts of it as it was very well done. Janie Spahr responded to his address and then provided a typically stirring sermon to close the event. Workshops included one on Holy Unions / Same Sex Marriages led by Mitzi Henderson and Lisa Larges and one on Saving our Youth, Gay and Straight led by representatives of GLSEN (Gay Lesbian Straight Education Network) and PFLAG (Parents and Friends of Lesbians and Gays). The local committee did an excellent job in putting a model one-day conference together. They were led by Karen Stokes, pastor, and Chuck McLain and Pat Hoggatt who head the More Light Committee. There was lots of talk about needing to be together in other ways to work on strategy within the church. Mitzi shared information about MLP membership and activities. An offering was taken in support of TAMFS plans to employ a half time evangelist for Northern California in the near future. Virginia Thibeaux, Sid Hancock and Karen Stokes shared their music talent in leading worship. It was a great day! -- Gene Huff. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS Witness Our Welcome 2000 God's Promise Is For You! First International Welcoming Congregation Event Set for 2000 November 17,1999. -- The largest Christian event ever to focus on welcoming people of all sexual orientations will be held in the summer of 2000. Conference planners expect between 1,500 and 2,000 people to attend "WOW2000!" This international, ecumenical Welcoming Congregation conference will feature worship, renowned speakers, workshops and entertainment from a variety of Christian traditions, all focusing on the inclusive church. Representatives of congregations from at least eight Christian denominations will attend this extended weekend of events from August 3 though August 6, 2000 at Northern Illinois University, in DeKalb, about an hour from Chicago. The theme "Witness our Welcome 2000: God's Promise Is For You!" was selected to show the spirited and deeply personal nature of this historic gathering. WOW2000 is designed to celebrate the power of the Welcoming Church movement and to inspire even greater outreach to lesbian, gay, bisexual, and transgendered persons and their families in the new century. Speakers will include Rev. Jimmy Creech, Rev. Janie Spahr, Rev. Mel White, Rev. Melanie Morrison, Dr. Michael Kinnamon, Dr. Carter Heyward, Bishop Steve Charleston and Rev. Grace Imathiu. "Welcoming Congregations" are Christian communities which publicly affirm the full participation of all persons regardless of sexual orientation. The ecumenical Welcoming Congregation movement, spanning 10 Christian traditions, now includes over 1000 congregations in the United States and Canada and is growing at the rate of two new congregations each week. For more info, contact: Mark Bowman, 1-800-318-5581, PMB #111, 6250 N. Broadway, Chicago, IL 60640, www.wow2k.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Calendar Announcement for WOW2000: (Chapters -- Please insert this into your newsletters -- or use the longer stories just above and below!) August 3-6, 2000. **Witness Our Welcome 2000: God's Promise Is For You!** WOW2000, an international conference for Christian congregations which welcome people of all sexual orientations or seek to be more intentional in their outreach to lesbian, gay, bisexual, transgendered persons and their families. At Northern Illinois University, an hour outside Chicago. 1,500 to 2,000 participants. Featuring worship, renowned speakers, workshops and entertainment. For more info, call 1-800-381-5581 or check www.wow2k.org. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Annual More Light Conference 2000 Hey, all you loyal fans of the annual More Light Conference! WOW2000 *is* the More Light Conference for the year 2000. We are joining together with all our friends from nine other denominations. So do plan on joining us at WOW2000! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Worship Resources Book Planned Welcoming Church Movement Receives Grant Submission of Liturgies Requested The welcoming church movements in several denominations have, together, received a grant to produce a book on worship resources from and for the welcoming/reconciling communities. How you can help... We need your original liturgies, litanies, prayers, etc. and those that have been used or adapted from other sources (with source references to obtain permissions). Examples include: pride services, services for becoming welcoming, holy communion, baptism with same-sex parents, animal blessings, coming out, house blessings, prayer vigils, any worship activities using fabric, and recovery from abuse. There are several services we need developed for this publication. * brief dramas for use during worship; * dying rite or vigil for those dying in hospice; * All Soul's Eve service remembering those who have died from AIDS; * service honoring an adoption made by a same-gender couple; * act of repentance for the church's exclusion of the LGBT community; * new identity affirmation for transgendered persons; * service affirming embodiment, human sexuality and connection to non-human natural world; We need occasion-specific prayers for the following situations: * Recovery from gay-bashing for an individual or community; * Family grief during coming out process; * End of a relationship; * Decision-making events during welcoming process; * Refusal of ordination due to sexual orientation; * Response to institution-wide anti-gay decisions and legislation. This resource is a *great* idea and it would be so easy to be glad someone else was doing it. But we need you! We need your files, your research to identify sources, and your original compositions. Don't let this opportunity pass. We welcome all submissions for possible publication. While submissions can't be returned, you will be notified if a submission is published. The book will be on sale at the interdenominational WOW (Witness our Welcome) conference in Dekalb, fL, August 3-6, 2000. Submissions should include: your name, address, phone, email address & a brief bio. For more information or to forward submissions, contact editorwm@yahoo.com, 404-727-6016, or mail to K. Turney, P.O. Box 3004, Decatur, GA 30031. Please submit as early as possible; publication deadline is February, 2000. The participating welcoming church movements include: Affirming Congregation Programme (United Church of Canada), More Light Presbyterians, Oasis (Episcopal), Open & Affirming Ministries (Disciples of Christ), Open and Affirming Program (United Church of Christ), Reconciled in Christ (Lutheran), Reconciling Congregation Program (United Methodist), Supportive (Brethren/Mennonite), Welcome and Affirming (Baptist), Welcoming (Unitarian Universalist). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE EVENTS January 6-9, 2000. The Gay Challenge in the New Millennium. Led by John McNeill and Daniel Helminiak. Through the gay community the Holy Spirit is working epochal changes. What are gay Christians called to at this time? With what special gifts? We will ponder and pray over the shape of Christianity in the new millennium. $300. Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588-1793, fax 610-588-8510, www.kirkridge.org January 6-16, 2000. 28th Annual Workshop on Sexuality. Led by William Stayton, Brian McNaught, Pamela Wilson, Carol Dopp, Dick Cross, Alison Deming. Designed to increase awareness and understanding of one's own sexuality and that of others, explore models of sexual health, and increase the confidence and competence of professionals in areas of sexuality and diversity education. Includes 5-day Sexual Attitude Reassessment (SAR) followed by a day of skill-building workshops. Co-Sponsored by the Center for Sexuality & Religion. Held at Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013- 9359, 610-588-1793, fax 610-588-8510, www.kirkridge.org. For more information or to register, contact coordinator Carol Dopp, P.O. Box 3158, Oakton, VA 22124, 703-532-3702, www.sexualityworkshop.com January 21-23, 2000. Learning to Tell Our Stories: Biography as Theology, led by Chris Glaser and Lisa Larges. Telling our stories is key to converting individuals and reforming the church. Develop skills for writing and speaking your spiritual truths and insights in a participant-friendly weekend. Friday 6 p.m. through Sunday 1 p.m. $90 registration, $110 room and board. Stony Point Center, a national conference center of the Presbyterian Church (U.S.A.), 17 Crickettown Road, Stony Point, NY 10980, 914-786-5674, 800-253-4285, fax: 914-786-5919. March 3-5, 2000. Jesus, Power and Sexuality, led by Carter Heyward and Delores Williams. Drawing multi-culturally on women's literature and Biblical texts, participants' experiences and leaders' theological work, this workshop will empower women to claim their bodies as resources of faith, power and pleasure. We will combine presentation, discussion, ritual with times of meditation, reflection, silence and play. $240. Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610- 588-1793, fax 610-588-8510, www.kirkridge.org March 17-19, 2000. Called Out! Ninth Annual Lesbian, Gay, Bisexual, Transgendered and Allied Seminarians Conference. Exploring Issues of Sexuality and Ministry. Keynote Speaker: Rev. Janie Spahr. Hosted by The Chicago Theological Seminary and The Meadville/Lombard Theological School Chicago Illinois, USA. For information contact: Dr. Ken Stone, 773-52-5757 ext 239, kstone@chgosem.edu, Marilyn Nash, 773-63-9916, mnash100@aol.com, http://members.xoom.com/semGBLTs March 23-25, 2000. Spirituality, Campus and Community. 6th Annual Symposium on Lesbian, Gay, Bisexual and Transgender Issues at the University of Rhode Island. Proposals for presentations solicited until December 1, 1999. Send 1-page abstract, including title, length of presentation, AV requirements, and significance to: Andrea Herrmann, URI, Dept. of Housing and Residential Life, Roger Williams Bldg., Kingston, RI 02881, 401-874-5162 (Andrew Winters or Andrea Hermann). June 24-July 1, 2000. General Assembly of the Presbyterian Church (U.S.A.) -- and many More Light Presbyterian events! Long Beach, CA. July 23-30, 2000. 28th Annual Workshop on Sexuality. Led by William Stayton, Brian McNaught, Pamela Wilson, Carol Dopp, Dick Cross, Alison Deming. Designed to increase awareness and understanding of one's own sexuality and that of others, explore models of sexual health, and increase the confidence and competence of professionals in areas of sexuality and diversity education. Includes 5-day Sexual Attitude Reassessment (SAR) followed by a day of skill-building workshops. Co-Sponsored by the Center for Sexuality & Religion. Held at Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013- 9359, 610-588-1793, fax 610-588-8510, www.kirkridge.org. For more information or to register, contact coordinator Carol Dopp, P.O. Box 3158, Oakton, VA 22124, 703-532-3702, www.sexualityworkshop.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * JOBS Co-Pastor for More Light / Reimagining Church We laugh, cry, imagine, think, sweat and pray. We believe in More Light, support Reimagining, and pursue social justice. We give away one dollar for every dollar we spend on our 358 member suburban Minneapolis congregation. St. Luke Presbyterian Church seeks a co-pastor to join us in this ministry. Send PIF or resume to Ann Woodbeck, 26475 Strawberry Court, Excelsior, MN, 55331, or email Martha Juillerat: juilleratm@aol.com. Pastor / Head of Staff Westminster Church of Detroit is a 142 year-old congregation with a determinedly interracial ministry and a membership that is 50/50 black and white. Our 550+ members come from throughout the greater Detroit area, with 51 different ZIP codes represented on our membership roles. Our church is located in northwest Detroit on an eight-acre campus we have called home since 1954. We operate a full-time day care and latch-key program, a program for at-risk pre-school children, a summer camp on a northern Michigan lake three hours from Detroit, a Stephen Ministry community lay ministry, and other activities. We are an inclusive congregation and fully welcome all persons. We are seeking a strong spiritual leader who combines vision with strong organizational administrative skills and who possesses gifts to work with and provide leadership to a broad spectrum of people who are a racially and economically diverse congregation. Send PIF to: Dorothy A. Porter, M.D., 17657 San Rosa Blvd., Lathrup Village, MI, 48076-2740. http://www.presbyterianchurchusa.com/classpics/lathrup.html * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURE STORIES Christian Hate Christians and the Christian Church seem to be among the best haters around. We explore and illustrate some current manifestations, as we pray and struggle for a day without hate. - - JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Chief Haters Masquerade as Followers of Jesus "I have a saintly partner who has endured 30 and more years of this kind of life. Not many people put up with it and I honour him for doing that. It's one of the reasons I thought the time had come to reach the conclusion that this was not just a fling, that this was something that ought to be publicly acknowledged. And I'm glad I did it." ... "It's always seemed to me as a person brought up in a Christian belief, and who still counts himself as a Christian, as really ironic that some of the chief haters of gay people masquerade as followers of Jesus. It's astonishing to me because I believe I do understand the message of Jesus. But nothing will be changed in that respect unless people break the silence, and breaking the silence will end the game of shame." -- Openly gay Australian High Court Judge Michael Kirby to *The Eye magazine*, Oct. 20. The High Court is Australia's supreme court. From *Quote Unquote*, Oct. 18, 1999, by Rex Wockner, archived at http://www.qrd.org/qrd/www/world/wockner.html * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Please explain to Williams that God wouldn't have wanted him to kill gays by Stephanie Salter in the *San Francisco Examiner* (After reading excerpts of a jailhouse interview with Benjamin Matthew Williams, the confessed killer of a gay couple near Redding.) [We quote, with thanks, only the opening lines -- for the rest of this story, please go to: http://eXaminer.com/991114/1114salter.html -- JDA.] Saturday Nov. 13, 1999. -- Dear Official Men and Women of the Christian God, I have a favor to ask all of you. All you ministers, priests, nuns, bishops, deacons, reverends, pastors, brothers, sisters and associates. Could a few of you, a half- dozen or so, take some time to go visit Matthew Williams up in the Shasta County Jail? The man needs your counsel in the worst way. Somehow, he's gotten the idea that God, the Father of gentle Jesus, wants his loyal sons and daughters to murder homosexual men and women in their beds. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Faces of Hate Hate takes many forms. The crucifixion of Matthew Shepard, the burning of churches, demeaning graffiti and slurs are among its forms. Sometimes hate is institutionalized into laws, regulations and traditions in which good people participate without always realizing that they are perpetuating institutionalized hate. Infamous examples of institutionalized hate include the legal persecution of the Jews and other minorities by the German state under the Nazis, the apartheid regime of South Africa, slavery and segregation in this country. The institutionalization of hate has been too common in the church as well, the Presbyterian Church (U.S.A.) included. Any law, policy or regulation that places a group of people in a second class category and denies to them the rights, privileges and responsibilities granted to others because of who they are constitutes this kind of institutionalized hate. The persons primarily responsible for this kind of hate are those empowered to change it, but who do nothing. Worse are those who promote this kind of institutionalized hate. In the following commentaries on hate, we explore the varieties of hate in our culture and our church. -- Hoping for a Day without Hate, James D. Anderson. [This was the *Update* editorial one year ago following the crucifixion of Matthew Shepard. -- JDA.] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Court Demands Witch-hunting Inquisition More Light Presbyterians responds to Synod PJC decision October 14, 1999. -- The Permanent Judicial Commission of the Synod of the Northeast ruled October 13 that the First Presbyterian Church of Stamford Connecticut's examination of gay elder Wayne Osborne was irregular, overturning a March decision by the Presbytery of Southern New England which upheld the session's examination. The decision stated that the session's examination was insufficient because it did not ask Osborne exactly what he meant when he said he believed he was "chaste in God's eyes," and because it did not force Osborne to answer whether or not his committed relationship with his male partner was "a sexually active partnership." Furthermore, the PJC said the session should have explored what Osborne meant when he said he felt some *Book of Confessions* sins were "outdated or out of step with current beliefs and teachings." Many Presbyterians have noted that the *Book of Confessions* lists sins that the church now overlooks, including recreation and work on the sabbath, displaying pictures of Jesus, and gluttony. While in fact many other candidates for ordination at First Stamford mentioned that they were guilty of sins of this type, the challenge was brought only against the gay elder's examination. The Presbytery of Southern New England was ordered to direct the Session of First Stamford to complete the examination of Osborne by asking further probing questions about his personal life. Bear Ride of More Light Presbyterians said, "As we've been saying, the witch hunts have begun. If the denomination has deluded itself into thinking we are on sabbatical, the wake-up call has sounded. As long as gay and lesbian people and their supporters are being selected out for judicial action, there is no sabbatical." MLP leaders expressed concern about the burden placed on sessions when excruciatingly detailed examinations are required. "Amendment B is at best ambiguous, and if we open the door to scrutinizing same-sex relationships, we open the door to examining candidates for all the sins in the *Book of Confessions* for which they are unrepentant. If we take Amendment B seriously, no one in the Presbyterian church is eligible for ordination," said Scott Anderson, MLP co-moderator. MLP co-moderator Mitzi Henderson noted that very few sessions comply with the requirements in the *Book of Order* for examination of candidates for ordination, and that First Stamford's ordination of Osborne was quite extensive. She said, "It is incumbent on presbyteries to provide guidelines to sessions as to how they must examine candidates. If this was not considered adequate, what is? Does this mean that sessions are required to probe into the intimate personal details across a wide spectrum of activities, both sexual and non-sexual?" At its September meeting, the board of More Light Presbyterians unanimously approved the following statement on sexual ethics: "More Light Presbyterians envisions that a single set of Christian sexual ethics marked by covenantal fidelity shall be the standard for all Presbyterians, irrespective of sexual orientation." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * From the Covenant Network Synod of the Northeast PJC Rules in Two New England Cases The Permanent Judicial Commission of the Synod of the Northeast has just issued decisions in the remedial case against the Presbytery of Northern New England and the appeal of the Southern New England PJC's ruling in the First Church, Stamford (CT) case. The decisions are very distressing to the members and staff of the two churches involved, and directly opposed to Covenant Network's vision of Christ's inclusive church. In the Southern New England case, the PJC denied part of the complaint but did find that the Stamford session should have pressed further questions on the elder who declined to answer whether his committed relationship was sexually active. It returned the case to the presbytery, directing it to tell Stamford either to get satisfactory answers or not to approve the elected elder for installation. The Northern New England case overturned the presbytery's vote last December accepting the statement of Christ Church, Burlington (VT) and acknowledging their ministry and their questions. It says the presbytery should at minimum have signaled its disapproval of Christ Church's statement. The presbytery is directed to continue to "work pastorally with the session of Christ Church with the ultimate goal of bringing them into compliance with the law as it exists," and to require it so to certify. [These decisions are printed in this *Update* below.] The full texts of the Southern New England and the Northern New England decision are posted at http://www.covenantnetwork.org/PSNE.html and http://www.covenantnetwork.org/PNNE.html. The Southern New England decision and other documents are also posted on First Church, Stamford, website; www.fishchurch.org. Please hold the sessions, members, and staffs of the First Presbyterian Church, Stamford, and Christ Church, Burlington, as well as the two presbyteries, in your prayers as they seek God's guidance on how to respond most faithfully to these decisions. -- From http://www.covenantnetwork.org. Statement by the Covenant Network Executive Committee on Decisions by the Synod of the Northeast PJC The Permanent Judicial Commission (PJC) of the Synod of the Northeast has just issued rulings in the remedial case against the Presbytery of Northern New England and the appeal of the Southern New England PJC's ruling in the First Church, Stamford case. These cases illustrate all too well the harm that G-6.0106b can cause to the service and witness of the church in the world, and make clear why the Covenant Network remains committed to the eventual elimination of G-6.0106b from the constitution. The PJC's directives in both of these cases appear to us to constrain the legitimate authority and responsibility of sessions and presbyteries to determine the facts, qualifications, and beliefs of the officers and churches within their jurisdiction and under their care. It would appear moreover in light of the Stamford case that sessions are being asked to pursue a line of intrusive personal questioning of candidates' lives that few sessions would seek to undertake. Covenant Network continues to believe that governing bodies that actually know the candidates and churches in question are in the best position, guided by the Spirit, to discern God's call on them. The Book of Order reminds us that "the decision as to whether a person has departed from essentials of Reformed faith and polity ... ultimately becomes the responsibility of the governing body in which he or she serves" (G-6.0108b). Our prayers are with the sessions, members, and staff of the two congregations and two presbyteries involved. Both of these churches carry on numerous important ministries in their communities, witnessing to the transforming love of Christ. We regret the difficulties caused by the many issues surrounding G .6.0106b, including the pain of congregations facing the judicial processes of our constitution. Covenant Network will continue to support these churches and others that may come under challenge under the provisions of G- 6.0106b with our prayers, with advice, and with practical assistance where appropriate and needed. The Covenant Network remains committed to working within the PC(USA), seeking dialogue on differing interpretations of ordination standards and differing interpretations of particular Biblical passages, and emphasizing the numerous, central issues of theology and mission that bind us together in this particular manifestation of Christ's church. We believe the proposed local conferences on "The Nature of the Unity We Seek in Our Diversity" will encourage just such needed dialogue, and we intend to participate faithfully and actively in them. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * From the Presbyterian New Service Judicial Panel Rejects Churches' Ordinations of Homosexuals Sessions instructed to uphold constitution, probe into candidates' personal lives by Alexa Smith Louisville, KY, Oct. 19, 1999. -- Attempts by two Presbyterian churches to uphold ordinations of homosexuals -- despite a constitutional provision against it -- have been stalled, if not stopped, by decisions of the Permanent Judicial Commission (PJC) of the Synod of the Northeast. Both cases, considered "tests" of how church courts will interpret a bitterly debated constitutional provision that prohibits sexual relationships for unmarried church officers (G- 6.0106b of "The *Book of Order*"), have been watched closely by the denomination's left and right wings. The passage, without ever using the word "homosexual," prohibits the ordination of gays and lesbians because the polity of the Presbyterian Church (U.S.A.) does not permit same-sex marriages. In the first case, the Presbytery of Northern New England has been ordered to require compliance with the constitution by a congregation in Burlington, Vt., that declared in 1997 that it would defy G-6.0106b. In the second case, the synod judicial commission ordered the session of First Presbyterian Church in Stamford, Conn., to re- examine an openly gay elder's suitability for continued service on the session. It also said that the Permanent Judicial Commission of the Presbytery of Southern New England was wrong to uphold the election of previously ordained Elder Wayne Osborne to the Session when his examination left some questions unanswered. The rulings were issued during a synod PJC meeting nearly two weeks ago in Bedford, N.H. "The Northern New England case is a victory for connectionalism," said Elder Jay Poppinga, who represented the complainants -- the Session of the Londonderry Presbyterian Church in Londonderry, N.H. "[It says] that an effort to really disengage at least a session, if not a whole presbytery, from a significant part of the constitution, is not allowed." Christ Church Presbyterian Church of Burlington, Vt., issued a resolution in 1997 asserting that G-6.0106b contradicted other sections of the constitution, and that, therefore, as a matter of conscience, Christ Church would continue electing and ordaining church officers regardless of sexual orientation. Northern New England Presbytery first instructed the church to comply with the constitution, then rescinded that action. The synod PJC ordered the presbytery to continue to "work pastorally" with the Session of Christ Church, with "the ultimate goal of bringing them into compliance with the law as it exists." It said further that the presbytery must recognize irregular actions by its sessions and record its disapproval. The impact of the decision, however, is more complicated at Christ Church, said the Rev. Rebecca Strader, who co-pastors the congregation with her husband, the Rev. Michael Brown. "The congregation has been unanimous in its statements," she said. "There's not a sense that the congregation is all of a sudden going to turn its back on gay and lesbian members and somehow not be a safe and affirming place. "I hope the presbytery will consider this further and try to find a way to act pastorally as well as legally," Strader said. "... This is where the rubber hits the road: with real people, with real faces, with real parishes. We're one. I'm sure there are others." One of those other congregations is in Stamford, where Dan Sassi, a spokesperson, said the session of First Presbyterian Church is waiting for the presbytery to act -- because the commission didn't overturn Osborne's election, but remanded the case back to the Presbytery of Southern New England. Osborne, already ordained, was re-elected to the church's session -- but declined to answer a question about the nature of his relationship with another man. When charges were filed, the presbytery's judicial commission ruled that sessions aren't required to probe into a candidate's personal life, unless information is offered voluntarily. The language in G-6.0106b refers to "self-acknowledged" behavior. Based on the complainants' charge, the synod PJC instructed the presbytery to look at the implications of another constitutional provision, G-6.0108b, which addresses matters of conscience and gives the governing body the responsibility for determining whether a person has departed from the essentials of the Reformed faith and polity. The commission cited three deficiencies in the Session's examination of Osborne -- a failure to further explore his assertion that he is "chaste in God's eyes"; his refusal to answer the question, "Is this a sexually active partnership?"; and allowing his statement that many sins in the *Book of Confessions* are "outdated" to pass without further inquiry. It directed the presbytery's PJC to direct the Stamford Session to reopen and complete the examination. The synod PJC did not sustain the charge that the Session "knowingly" acted in violation of the constitutional amendment. Since the hold is still in place barring Osborne from serving on the Session, Sassi said of the hearing: "We're right back where we were the day after the Session acted. Wayne Osborne is not able to serve ... while we wait." He said the Session will conduct a re-examination only if the presbytery orders it to do so. "In the synod's opinion, we should have asked a follow-up question when Osborne declined to answer [our] question," Sassi said. "But they didn't tell us what that question is." Close to half of the three-year term Osborne was elected to serve has elapsed while his case is moving through the judicial process. The demand to probe further into the personal lives of candidates for church office is what worries More Light Presbyterians, the gay/lesbian advocacy network within the denomination. "Amendment B (or G-6.0106b) is at best ambiguous, and if we open the door to scrutinizing same-sex relationships, we open the door to examining candidates for all the sins in the *Book of Confessions* for which they are unrepentant," said Scott Anderson, the organization's co-moderator. "If we take Amendment B seriously, no one in the Presbyterian Church is eligible for ordination." In a press release, More Light Presbyterians argued that the church overlooks some sins listed in the *Book of Confessions* (the doctrinal companion to the *Book of Order* in the PC(USA) constitution), including working on the Sabbath, gluttony, and displaying pictures of Jesus. It said other elders at the Stamford church had confessed guilt of other sins, but the challenge has been made only to the examination of the gay elder. The Executive Committee of the Covenant Network of Presbyterians -- a group that is working to rid the constitution of G-6.0106b - - issued a statement on Oct. 18 in which it said that the two PJC rulings illustrate "too well the harm that G-6.0106b can cause to the service and witness of the church." "The PJC's directives in both of these cases appear to us to constrain the legitimate authority and responsibility of sessions and presbyteries to determine the facts, qualifications and beliefs of the officers and churches within their jurisdiction and under their care," the committee said. "It would appear moreover in light of the Stamford case that sessions are being asked to pursue a line of intrusive personal questioning of candidates' lives that few sessions would seek to undertake. "Covenant Network continues to believe that governing bodies that actually know the candidates and churches in question are in the best position, guided by the Spirit, to discern God's call on them." More conservative groups disagree. Acknowledging that the Stamford case probably isn't over yet (an appeal to the General Assembly's PJC is expected), the Rev. Bill Giles, executive director of the Presbyterian Coalition, said backers of G-6.0106b are "pleased" with the decisions of the judicial commission. "The [PJC] seems to follow `The *Book of Order*' ... requiring sessions and presbyteries to ... uphold the constitutional standards of the church," he said. The coalition, formed in 1993 to oppose the ordination of homosexuals, has since become a multi-issue group. Poppinga argued several times during last month's annual gathering of the coalition that an institution cannot survive when its members no longer voluntarily follow its constitution. "That's the real issue," he said during an interview with the Presbyterian News Service. "... When we come to the point where people cease to live by the constitution, we have a constitutional crisis." "Then you're no longer part of the institution, almost by self- definition." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * And from TAMFS (That All May Freely Serve) Perpetuating Violence "If the law is the law, what about justice and what about love?" asked TAMFS (That All May Freely Serve) founder the Rev. Jane Spahr. Spahr was commenting on the recently announced decisions of the Synod of the Northeast's Permanent Judicial Commission (PJC). The ecclesiastical court in both cases sided with those who oppose lesbian, gay, bisexual, and transgender people serving in ordained positions in the Presbyterian Church (USA). Rev. Spahr said she learned the news with great sadness and feels the PJC is narrowly interpreting the letter of the law and choosing to overlook the gospel's broader message of love and grace. "These are the kinds of decisions that perpetuate violence against GLBT persons. I am outraged by archaic laws, which keep people from doing and being who they were born to be and whom god has called them to be," Spahr said in a "voice mail" via the organization's web site, www.TAMFS.org. ... Commenting on both PJC decisions Rev. Spahr said: "What happens when the law is wrong? What happens when the law is unjust? Wayne Osborne is one of the finest people I have ever met. What happens when the law forgets the people?" "I pray for the Presbyterian Church. I pray that these exclusive archaic laws will be done away with so that all may freely serve with justice and love." -- Janie Spahr (from the TAMFS website, www.tamfs.org, with thanks) . * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The First Stamford Decision Here is the actual decision of the Synod of the Northeast Permanent Judicial Commission (PJC) in the case against First Presbyterian Church, Stamford, CT. Only minor procedural details have been omitted. Reading decisions like this is a great way to study the details of Presbyterian polity! The earlier decision of this case by the PJC of the Presbytery of Southern New England was printed in the July-August 1999 issue of the *More Light Update*, p. 17-20. -- JDA. Case No.: 99-5, OCTOBER 9, 1999 This is an appeal of a decision of the Permanent Judicial Commission ("PJC") of the Presbytery of Southern New England ("PSNE") dated March 5, 1999 involving three (3) claims of irregularities by the PJC of the PSNE. Oral argument was heard by this PJC on October 7, 1999. PROCEDURAL BACKGROUND This is a remedial case initiated against the Session of the First Presbyterian Church of Stamford, Connecticut (hereafter "Respondent" or "Session"), by two members of the First Presbyterian Church ("FPC"), Mairi Hair and James McCallum ("Complainants"), concerning the installation of Mr. Wayne Osborne as an elder in active service. Mr. Osborne's installation was originally scheduled to be held on June 14, 1998. On June 3, 1998, the Complainants obtained a Stay of Enforcement of the installation signed by three of the members of the PSNE-PJC. On June 9, 1998, a complaint was filed with PSNE. Pursuant to the Presbyterian Church (U.S.A.) *Book of Order* (hereafter, "*Book of Order*") Section D-6.0308, on August 11, 1998 the PJC of the PSNE found that: (1) it had jurisdiction to hear the case; (2) the complainants had standing; (3) the complaint had stated claims upon which relief could be granted; and (4) the complaint was timely filed. The complaint contained three counts requesting the PSNE-PJC: (1) to determine that Session's examination of Osborne was irregular (Count One); (2) to determine the approval of an elder who is living in a same sex relationship, contrary to Section G-6.0106B of the *Book of Order* (hereafter "Amendment B"), is irregular (Count Two); and (3) to conduct all other investigations and process that is appropriate (Count Three). After trial and deliberation on February 26-27, 1999, the PSNE- PJC determined that Count One of the complaint was denied with a dissent by Reverend William Showalter, and that Counts Two and Three were not adjudicated. HISTORY Osborne is a member of FPC and an ordained elder. He previously served one term commencing in June, 1994 on the FPC Session. At the time of his ordination as an elder, Osborne had made no public disclosure of his sexual orientation. Between the time of that service, and the events underlying this complaint, Osborne publicly declared his homosexual orientation at a regular meeting of the PSNE. In the Spring 1997, the FPC Session declared a "scruple" taking exception to *Book of Order* Section G-6.0106b, commonly known as "Amendment B." In the early months of 1998, the FPC Nominating Committee began its work of nominating a new slate of elders and deacons. In February 1998, it received Osborne's name in nomination as an elder. The Nominating Committee subsequently placed Osborne's name on its list of nominees for elders to begin service in the Spring of 1998. Between the May 1997 "Declaration of a Scruple" and the final Session meeting in Spring 1998 in which Osborne was examined and approved, the congregation of FPC conducted a variety of educational events regarding homosexuality. No decision was reached by the PJC of the PSNE majority as to count two of the complaint, as it was a hypothetical question and therefore beyond the proper scope of the PJC of the PSNE. The PJC of the PSNE unanimously agreed that count three was beyond its jurisdiction and proper scope (as it was not empowered by either the *Book of Order* or the Bylaws of the Presbytery of Southern New England to make investigations); it was not addressed in their ruling. The entire slate of nominees was elected by the congregation in April 1998. The Session next examined the elders and deacons on May 27, 1998. The Session approved all the nominees, and the ordination/installation service was scheduled. A Stay of Enforcement and the complaint followed before PJC of the PSNE. STIPULATION OF FACTS BY THE PARTIES At pre-trial in the PSNE-PJC preceding on November 7, 1998, the Complainants and the Respondent agreed to the following facts, and that all minutes and papers submitted by Respondents with and referenced in the Answer, and in the Document List Exhibit AA and forwarded to The Rev. Stewart A. Pollock, Stated Clerk of the PSNE by letter dated July 3, 1998 from Elder Joyce M. Mitchell, Clerk of the Session of First Presbyterian Church of Stamford CT, were true copies of the referenced original(s): 1. On or about June 19, 1994, Osborne, a member of the First Presbyterian Church, Stamford, CT. was duly ordained an elder of that church, and subsequently was installed and served on the session. 2. Osborne declared his sexual orientation as a gay man. 3. Section G-6.0106b of the Form of Government was, at all times relevant to this proceeding, a part of the *Book of Order* which, together with the *Book of Confessions*, constitutes the Constitution of the Presbyterian Church (U.S.A.) of which the FPC is a member. Said section has been and continues sometimes to be referred to as "Amendment B" and is so referred to in the minutes of the Session and other documents referenced in the Exhibit AA. 4. On May 20, 1997, the Session approved a "Response to Amendment B" and other documents referenced in Exhibit AA in which it states it declared a scruple, and filed the same. Exhibit B is a copy of the minutes of the May 20, 1997 Session meeting. Exhibit B-1 is a copy of the May 20, 1997 correspondence to FPC congregation including said "Response to Amendment B." 5. The Nominating Committee of FPC nominated Osborne to stand for election for the office of elder in its meetings on January 26, 1998 and February 9, 1998. Exhibit C and Exhibit D are copies of the minutes of the January 26, 1998 and February 9, 1998, Nominating Committee meetings, respectively. 6. Forums to which the entire Congregation of FPC was invited were held at FPC on April 19, 1998; May 7, 1998 and May 10, 1998 to discuss the nomination of Osborne. 7. At the request of Session, Southern New England Presbytery Council representatives Martha Highsmith and Phil Luckhardt attended the April 19, 1998 Session meeting and discussed the nomination of Osborne, as further referenced in the minutes of said meeting, Exhibit E. Exhibit F is a copy of correspondence dated March 20, 1998 to Presbytery Council inviting attendance at the April 19, 1998 Session meeting. 8. The results of the May 17, 1998 election by the Congregation by written ballot for the office of elder(s) are correctly reported in Exhibit G. 9. The May 17, 1998 Congregational meeting was duly and properly called and was conducted, according to the record of such meeting, a copy of which is Exhibit G. 10. On May 27, 1998, the Session examined and approved Osborne for installation as an elder of FPC, as evidenced in Exhibit H, a copy of the minutes of the May 27, 1998 Session meeting. Exhibit H is a copy of the "Statement of Wayne Osborne to the Session 5/27/98." 11. Pursuant to D-6.0103c of the *Book of Order*, the installation of Osborne as an officer of FPC was stayed pending this proceeding pursuant to a Stay of Enforcement issued by the PJC. Exhibit I is a copy of the Stay of Enforcement. 12. All meetings of the Session and Congregation referenced in the Exhibits, Exhibit AA and in this Stipulation of Facts were duly called and held. 13. The Nominating Committee referenced in the Exhibits and in this Stipulation of Facts was properly constituted, and its meetings were duly called and held. 14. All references in the Exhibits and in the parties' Stipulation of Facts about "an elder who is in a same sex relationship," "a gay person living in a committed loving relationship," and "the candidate ... in a committed gay relationship" refer to Osborne. 15. The word "gay" also means "homosexual." 16. All letters included in the Exhibits and in the parties' Stipulation of Facts were mailed to the addressees. 17. All meetings of the Session, the Congregation of FPC, and the Nominating Committee for which minutes are included in the Exhibits and in the parties' Stipulation of Facts, were duly called and held 18. The Complainants are members of FPC and as such have standing to bring the Complaint. The Complaint was timely and properly filed with the Clerk of the Presbytery of Southern New England and said Presbytery has jurisdiction. 19. The Session has elected John Harter, Debbie Hurrell and Meg Nosenzo to serve as Committee of Counsel. The Complainants have appointed Walter Baker, William Prey and Marilyn Abbazia to serve as their counsel. 20. An Answer to the Complaint dated July 3, 1998 was filed on behalf of the Session. Among other things, it requested the PJC consider "whether the complaint fails to state a claim upon which relief can be granted." Since the above facts were stipulated by the parties, this PJC is bound by those stipulations. All of the documents referenced in the stipulation are a part of the record before this PJC and are not attached to this decision. SPECIFICATIONS OF ERROR 1. The PSNE-PJC erred in failing to rule that the Session acted irregularly by approving an officer-elect ("Osborne") for installation as an active elder when the Session's official minutes record that the Session was knowingly acting in violation of G-6.0106b. This specification is not sustained. The official minutes, letters, and exhibits entered as evidence were weighed against and taken into consideration along with testimony at trial and were considered in total. The Synod PJC relies on Hardwick v. PJC of North Carolina (Minutes, PCUS, 1983, Part L pp. 44-45) which holds: ... the lowest court of jurisdiction, in this case, the Presbytery, is in the best position to determine issues of fact, including the justification of those involved for their acts and/or omissions. Judgments of a lower court on factual issues are favored with a presumption of correctness and are not to be disturbed unless plainly or palpably wrong, without supporting evidence, or manifestly unjust. 2. The PSNE-PJC erred in failing to rule that the Session acted irregularly by approving Osborne for installation as an active elder notwithstanding his disqualification under G-6.0108b. This specification is sustained in part. PSNE-PJC erred when they failed to rule on the issue raised by the complainants regarding the implications of G-6.0108b in this matter. We return this matter to the PSNE-PJC to be addressed by them as the trial court, taking testimony and completing action in this regard. [We interrupt the decision at this point to quote *Book of Order* G-6.0108b. We assume our readers are by now familiar with the infamous provisions of "Amendment B" -- 6.0106b, but G-6.0108b has received less attention. Here it is. G-6.0108. Freedom of Conscience -- Individual and Corporate b. Within Certain Bounds: It is to be recognized, however, that in becoming a candidate or officer of the Presbyterian Church (U.S.A.) one chooses to exercise freedom of conscience within certain bounds. His or her conscience is captive to the Word of God as interpreted in the standards of the church so long as he or she continues to seek or hold office in that body. The decision as to whether a person has departed from essentials of Reformed faith and polity is made initially by the individual concerned but ultimately becomes the responsibility of the governing body in which he or she serves.] 3. The PSNE-PJC erred in failing to rule that the Session acted irregularly by proceeding to approve Osborne's installation when it should have declared the examination incomplete and inconclusive, thus precluding his approval for installation. This specification is sustained. We find three deficiencies in session's examination. First, the FPC session failed to explore with Osborne what he meant by his expression "chaste in God's eyes." Lacking an explanation of Osborne's intended meaning by this characterization means that the session failed to complete their examination. Secondly, Osborne's indication that, "... there are many 'sins' mentioned in the confessions that I believe are outdated or out of step with current beliefs and teachings" opens an area of further question that session cannot let stand without further information to enable the session to make an informed decision regarding the candidate's qualification to be installed as an elder in active service. Finally, Osborne's response "I decline to answer this question" when asked, "Is this a sexually active partnership?" leaves the issue in limbo. Session at this point had a obligation to ask Osborne to explain his response, as pertinent to the issue of eligibility in light of Osborne's earlier comment as well as the express standard in G-6.0106b, second sentence. ORDER It is therefore ordered that the matter is reversed and remanded to the PJC of the PSNE with the following instructions: (1) Direct the session of FPC to re-open and complete the examination as set forth in Specification 3; (2) Thereafter, the PSNE-PJC shall complete their consideration of compliance with the requirements of G-6.0108b with the information received from the reexamination of Osborne; (3) The stay of Osborne's installation continues in force until the PSNE-PJC decides the case; (4) The Clerk of Session of FPC report this decision to the session of the church at their first meeting, and that an excerpt from the minutes showing entry of the decision be sent to the Stated Clerk of the Synod of the Northeast; (5) The Clerk of PSNE report this decision to the Presbytery at their first meeting, and that an excerpt from the minutes showing entry of the decision be sent to the Stated Clerk of the Synod of the Northeast. Dissenting Opinion on Specification of Error No. 1 I respectfully dissent as to the ruling on specification of error No. 1, based on the clear and convincing evidence of record regarding the session's prior knowledge that Mr. Osborne's installation would be in violation of G6.0106b. The following reasons are presented in support of my dissent: (1) FPC, Stamford knew well what they were doing as they studied matters related to G-6.0108b thoroughly for over two years. (2) The minutes were circulated, reviewed and approved as preserved in the record and as such, when considered along with the numerous congregational communications that are part of the record, reflect an accurate "state of mind" of the session as a whole. Minutes, approved and entered as permanent record must be accorded due study and weight -- at least equal to that of any apparent contradictions taken in oral testimony. (3) Mr. Osborne is self-acknowledged as to his lifestyle and gay relationship and while he refuses to answer the direct question regarding sexual activity, the principle of self acknowledgment which rests largely on the distinction between orientation and practice should not be limited exclusively to sexual activity, but depends more on repentance in relation to lifestyle as per living in "a loving committed homosexual relationship." (4) The finding of the lower governing body, PSNE-PJC, is plainly wrong as Mr. Osborne's self acknowledges having a homosexual relationship (examination). This satisfies the criteria set up by Hardwick v. PJC of North Carolina. For these reasons, I believe specification of error # 1 should have been sustained. -- Respectfully submitted, D. Dean Weaver. Dissenting Opinion on Specification of Error No. 3 While concurring with the majority of the Commission on specifications one and two, we dissent on specification three. We believe that, while one's freedom of conscience must be exercised within certain bounds, it is ultimately the "responsibility of the governing body in which he or she serves to determine whether or not the candidate "has departed from the essentials of Reformed faith and polity" (*Book of Order* G-6.0108b). In this case, that responsibility concerning Mr. Osborne's candidacy lay with the Session of FPC. In the Session's judgment they had fulfilled this responsibility in the examination they conducted. Furthermore, the Presbytery reviewed that examination and found that the Session was not defiant but acted in good faith. They agreed that the Session had done what they were required to do to approve Osborne for installation. Hardwick v. Permanent Judicial Commission of Synod of North Carolina {PJC (PCUS 1983, 45)} held that, in reviews of Sessions, "... the lowest court of jurisdiction, in this case, the Presbytery, is in the best position to determine the issues of fact, including the justification of those involved for their acts and/or omissions. Judgments of a lower court on factual issues are favored with a presumption of correctness and are not to be disturbed unless plainly or palpably wrong, without supporting evidence, or manifestly unjust." We rely on this court case and affirm this principle in upholding the decision made by the presbytery PJC on this count. -- Judith A. Wollenberg, Catherine T.R. MacDonald, Susan G. De George. CERTIFICATION: We certify that the foregoing is a full and correct copy of the Decision of the Permanent Judicial Commission of the Synod of the Northeast in Remedial Case 99-5, Mairi Hair and James McCallum v. The Session of the First Presbyterian Church of Stamford, CT. -- Fred L. Denson, Moderator; William E. Chapman, Clerk Pro-Tem. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Christ Church Decision Here is the actual decision of the Synod of the Northeast Permanent Judicial Commission in the case against Christ Church, Burlington, VT. Only minor procedural details have been omitted: The Session of the Londonderry Presbyterian Church, Londonderry, NH, et al., Complainants v. The Presbytery of Northern New England, Respondent Remedial Case 99-2 This is a remedial case of original jurisdiction brought before the Permanent Judicial Commission of the Synod of the Northeast. The case involves a challenge to the regularity of a presbytery's response to a session resolution of dissent from an explicit constitutional provision. The Commission found that the Synod Permanent Judicial Commission had jurisdiction, that the complainants have standing, that the complaint was timely filed and that the complaint states a claim upon which relief can be granted. Brief Statement of Facts On April 20, 1997 The Session of Christ Church Presbyterian of Burlington, Vermont (Christ Church) issued a resolution in response to the General Assembly of the Presbyterian Church (U.S.A.) (GA) passage and adoption of G-6.0106b known as Amendment B. The resolution was unanimously endorsed by vote of the congregation and was received by the Presbytery of Northern New England at its regular meeting on June 7, 1997. The resolution presented several sections of the *Book of Order* and stated that G-6.0106b (Amendment B) is in contradiction to these existing sections all related to the diversity and inclusiveness of membership in the Presbyterian Church (U.S.A.) and making references to requirements, goals and obligations associated with holding office in the Presbyterian Church (U.S.A.) according to the *Book of Order*. The resolution condemned the adoption of Amendment B and stated as a matter of conscience that Christ Church would continue with its election and ordination standards regardless of sexual orientation. A committee was appointed to visit Christ Church and on March 7, 1998, based on the committee's recommendation the Presbytery of Northern New England [on 7 March 1998 (sic)] adopted a motion that said While affirming the right of both Christ Church and Mid- Coast Church to express their opinions and feelings regarding the eligibility requirements for ordination in the Presbyterian Church (U.S.A.), the Presbytery of Northern New England cannot affirm non-compliance with the *Book of Order*, therefore it instructs the sessions of Christ Church, Burlington VT and Mid-Coast Church, Topsham, ME to be in conformity with the *Book of Order* G-6.0106 as it pertains to the ordination of elders and deacons, and report such compliance to the Presbytery by the March 1999 stated meeting. The response from Christ Church on June 23, 1998 presented a similar statement of conscience and the contradictions in the *Book of Order* and a history of the unique ministry to gays and lesbians. [This statement was printed in the November-December 1999 issue of the *More Light Update*, p. 11-13.] On December 5, 1998 the Presbytery rescinded its instruction to Christ Church to comply with Amendment B in the form of a resolution acknowledging inconsistencies (in the *Book of Order*), and the valid and sacred ministry of Christ Church. A stay of enforcement signed by one third of the members and commissioners present at the presbytery meetings was filed on January 4, 1999. Complainants filed the complaint on March 2, 1999. The trial of the case was held on October 8, 1999 at the Bedford Presbyterian Church, Bedford, NH. Discussion This case presents few new issues to this synod or to this commission. The General Assembly Permanent Judicial Commission has repeatedly defined what a governing body can do or say to signify its disagreement with a denominational policy. In the Presbytery of West Jersey v. Synod of the Northeast (Remedial Case 205-15, Minutes, Part I, p. 181), the General Assembly Permanent Judicial Commission upheld the regularity of a resolution that expressed an opinion without endorsing action contrary to the Constitution. On the other [hand,] in the Session of Union Presbyterian Church of Blasdell et al. v. the Presbytery of Western New York (Remedial Case 197-9, Minutes Part I, 1985, p. 121) the General Assembly Permanent Judicial Commission held that a session resolution contrary to the denomination's established policy required the presbytery at a minimum to record in its minutes its disapproval of the session's action. The General Assembly recognized the dangers of schism when it received the report on Historic Principles, Conscience and Church Government (195th General Assembly, 1983), which said that schism can result "when a governing body violates the constitution in which our visible unity is defined." We find the description of the responsibility of the presbytery in the Blasdell case to be particularly pertinent in the case before us. In Blasdell, the session had adopted a resolution that said in part that it would extend "to all its members the opportunity for leadership. This includes the rights of homosexual persons to be ordained as elder and deacon." The General Assembly Permanent Judicial Commission held that the session's action gave the presbytery a duty "to determine the action of the Westminster [church] to be irregular and at least record its disapproval thereof." In the instant case the session had adopted a resolution on March 20, 1997 which said, "we vow to continue welcoming persons living singly or in committed relationships, regardless of sexual orientation, into the life, membership and leadership of this congregation on an equal basis, including eligibility for election and ordination as ruling elder or deacon." Although it is true that the official policy of the Presbyterian Church (U.S.A.) is to prohibit ordination and installation on the basis of practice and not to discriminate on the basis of sexual orientation, the session's action nevertheless expresses an intention not to comply with an explicit constitutional provision. The rescinding action of respondent Presbytery did not meet the requirements of our G-11.0103t(2) which states that the presbytery's responsibilities include "seeing that the orders of higher governing bodies are observed and carried out." At a minimum the Presbytery had a responsibility to determine that the session's resolution was an irregularity and to record its disapproval of the session's resolution. G-11.0103t(2). The Presbytery's original resolution to require evidence of compliance by March 1999 was a response that determined that the session had committed an irregularity and recorded the presbytery's disapproval thereof and communicated to the session that their action was not in compliance with the official policy of the denomination. The complaint was filed in response to a motion to rescind. The recision of an action fulfilling an affirmative duty of a governing body can only be in order if it leaves in place some other action of the governing body which fulfills that duty; otherwise the motion to rescind is a motion in contravention of the constitution of the Presbyterian Church (U.S.A.). Respondent Presbytery's action was on a naked motion to rescind an action in fulfillment of its duty to record its disapproval of the session's action. As such the action was beyond the scope of the presbytery's authority. The commission sustains the irregularity stated in the complaint. REMEDY Accordingly the Permanent Judicial Commission of the Synod of the Northeast finds that the action of the Presbytery of Northern New England on December 5, 1998 to rescind its order to the session to be in compliance is null and void and of no effect. The session remains under the Presbytery's order to provide evidence of compliance. The commission accordingly orders that: The Presbytery of Northern New England shall continue to work pastorally with the session of Christ Church with the ultimate goal of bringing them into compliance with the law as it exists. The Presbytery of Northern New England shall either require compliance with its resolution of March 7, 1998 or such other action as the Presbytery shall take so that the sessions shall be moving towards compliance with Maxwell v. Pittsburgh Presbytery (1975 UPCUSA Minutes Part I, p. 254), and that the Presbytery shall comply with Blasdell by properly recognizing irregular actions by its sessions, and recording its disapproval thereof. The Presbytery of Northern New England shall transmit a copy of this decision to the session of the Christ Presbyterian Church, Burlington; The Stated Clerk of the Presbytery of Northern New England shall report this decision to the Presbytery at its next stated meeting and the Presbytery shall spread this decision upon the minutes of that meeting. The Stated Clerk of the Presbytery of Northern New England shall transmit to the Stated Clerk of the Synod of the Northeast an extract from the approved minutes of the Presbytery of Northern New England showing its compliance with this decision. CERTIFICATE We certify that the foregoing is a full and correct copy of the decision of the Permanent Judicial Commission of the Synod of the Northeast of the Presbyterian Church (U.S.A.) in remedial Case 99-2, Session of the Londonderry Presbyterian Church et al. V. Presbytery of Northern New England, made in session on October 9, 1999. -- Fred L. Denson (signed), Moderator of the Permanent Judicial Commission of the Synod of the Northeast; Stewart A. Pollock (signed), Clerk of the Permanent Judicial Commission of the Synod of the Northeast. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Lesbian and Gay Marriage and Ministerial Candidacy Cases Decided [We will save these decisions for a future Update. Here's the news story from the Presbyterian News Service. -- JDA.] Judicial Decisions Permit Same-Sex 'Unions,' Ministerial Candidacy of Openly Gay Man Synod PJC's split-decision rulings turn on definitions of words by John Filiatreau Louisville, KY, 23 November 1999 -- In separate cases hinging on contested definitions of terms -- "union" and "marriage" in one, "candidate" and "inquirer" in the other -- a synod judicial panel of the Presbyterian Church (U.S.A.) has dismissed complaints against two presbyteries that had been accused of "irregularity" in cases having to do with homosexuals' participation in church activities. In one case, the Permanent Judicial Commission (PJC) of the Synod of the Northeast ruled on Nov. 22 that sessions may permit their ministers to conduct ceremonies of "holy union" for same-sex couples, and to use church property for such services, if they make clear that these "unions" are not the same as marriages. In the other case, the same PJC ruled on the same day that the criteria for ordination to church office -- including the *Book of Order*'s requirement that ministers "live either in fidelity within the covenant of marriage between a man and a woman, or (in) chastity in singleness" -- do not apply to someone who wishes merely to be considered for the ministry. "While a candidate must be able to meet the requirements of G-6.0106b as a condition for ordination," the panel said, "a presbytery may receive an inquirer who may ... move into compliance ... as a candidate." State of the Union In the "holy union" case, which involves a complaint filed against the Presbytery of Hudson River, the PJC ruled that, because same-sex unions do not constitute "marriage," they are not forbidden by the *Book of Order*. If such services are to be prohibited, the court said, it should be done through legislation, not by constitutional interpretation. "Permanent Judicial Commissions are not legislative bodies," it pointed out in its majority ruling. "The proper method for amending the Constitution requires the General Assembly to submit a proposed amendment to the presbyteries for their affirmative or negative votes." A proposed constitutional amendment explicitly banning same-sex unions in Presbyterian churches and by Presbyterian ministers was passed by the 1995 General Assembly but was rejected by a majority vote of the presbyteries. The 7-3 majority ruled that, "Because the plain language of the motion adopted by Respondent Presbytery states that it is not authorizing marriage ceremonies between persons of the same sex, we find (the) arguments offered by the complainants unpersuasive." The panel concluded that a controversial motion passed by the presbytery last January -- affirming "the freedom of any session to allow its ministers to perform ceremonies of holy union ... between persons of the same gender" -- is not contrary to fundamental Presbyterian belief and practice. The case arose in August 1998 after a story appeared in a New York newspaper about a same-sex union ceremony that had taken place at South Presbyterian Church in Dobbs Ferry, N.Y. Subsequently, the session of nearby Bethlehem Presbyterian Church asked the stated clerk of the presbytery to "take action to investigate, counsel, and as necessary discipline the pastors and session" of South Church, and to forbid same-sex union ceremonies. Referring to the complainant's argument that section W-4.9001 of the *Book of Order* "states a constitutional priority that the Christian understanding of marriage is not to be diminished," the PJC said that that provision only "addresses additions to the marriage ceremony and does not apply to ceremonies of same-sex union." The 1991 General Assembly prohibited the use of church property for same-sex ceremonies "that the session determines to be the same as a marriage ceremony." The issue before the synod court was whether same-sex unions are the equivalent of marriage, which is defined in Presbyterian law as a union of a man and a woman. Julius Poppinga, counsel for the complainants, issued a statement in which he said the PJC majority "failed to act like a court" and ignored expert testimony "establishing that to bestow the church's blessing, in a worship service, on same-sex conjugal relationships is incompatible with the church's standards of worship and of conduct." Jeff Halvorsen, whose same sex union was blessed in Dobbs Ferry, told the Presbyterian News Service, "I'm very pleased, very happy that they've made this ruling, which means that there is still a possibility of having gay unions in the Presbyterian Church." Poppinga, a Presbyterian elder, said the decision "certainly" will be appealed. He mentioned two potential grounds for an appeal: The PJC's vote to bar testimony from "the two most knowledgeable witnesses -- the pastors who conducted the ceremonies giving rise to the case in the first place"; and the fact that one of the members of the commission "is herself one of the ministers who has been conducting the same-sex weddings at issue." "She did not sit on the case," Poppinga said, "but the appearance of an internally conflicted court, unable objectively to hear and weigh the evidence, hangs over this decision like a dark cloud." Harriet Sandmeier, the presbytery's stated clerk, said she doesn't regard the decision as a victory for anyone. "I feel no joy about this," she said. "In fact, I'm feeling waves of sadness. I'm saddened by the very fact that we ended up in a courtroom. I would hope that we would be able to find other ways to resolve our differences. "The process clearly was followed. Presbyterian polity was adhered to," Sandmeier said. "It's fairly clear that an appeal will go forward, and we are ready to respond. ... But there is no sense of victory. Just a renewed commitment to make every attempt possible to face this issue ... and a hope that we can go forward seeking to discern (God's will) rather than to judge." The PJC majority concluded that same-sex services do not "impermissibly simulate Christian marriage." In a dissenting opinion, the Rev. Dr. D. Dean Weaver and the Rev. Craig C. Kerewich said the fact that the *Book of Order* lacks specific references to same-sex unions "should not be interpreted as an endorsement of these ceremonies." They added, "Because a same-sex union is a form of homosexual practice and homosexual practice is sin, the blessing of such an activity by a Minister of Word and Sacrament would (be) unconstitutional and against the policies of the Presbyterian Church (U.S.A.)." In a separate dissent, the Rev. Fred L. Denson, the commission's moderator, wrote: "Complainants have met their burden of proof by showing that the Presbytery approved the contested action and by presenting un-rebutted evidence that homosexual practice is sin. ... My conclusion is independent of the issue of whether a holy union is the same as a marriage." The complaint was filed after the presbytery voted 105-35 on June 10 to authorize sessions to allow their ministers to conduct same-sex unions. The ruling holds that the session's action and the presbytery's affirmation of it do not "authorize marriages or weddings between persons of the same sex." Arguments in the case focused on two issues: What constitutes marriage?; and, How does the "fidelity/chastity" clause (amendment G-6.0106b) of the PC(USA)'s *Book of Order* apply to same-sex unions? Sharon Davidson, counsel for the presbytery, argued that "holy unions" are not marriages, and that the fidelity/chastity clause applies only to ordination, not to a rite of union between two people of the same sex. She said the PC(USA)'s ordination standard does not apply to homosexual church members unless and until they become candidates for ordination to church office. George Cisneros, whose exchange of vows with Jeff Halvorsen gave rise to the case, said yesterday: "Of course I'm happy with the decision and regard it as a victory. Anything that's not derogatory is a victory." Standards for Ordination In the case having to do with a homosexual candidate for ordination, the PJC ruled in favor of the Presbytery of West Jersey, commenting that the issues in the case "are more appropriately raised in connection with the final assessment of a candidate's 'readiness to begin ministry'" than with a preliminary stage of the process -- like the one that candidate Graham Van Keuren was in last March. The West Jersey Presbytery voted 81-61 to receive van Keuren as a candidate for ordination despite his written and verbal statements that he is "an openly gay man" who intends "to participate in a fully sexual way in any future relationship." Van Keuren, who had disclosed his sexual orientation during a 1998 meeting of the presbytery's Committee on Preparation for the Ministry (CPM), was applying for a change in status from "inquirer" to "candidate." The Rev. William F. Getman, a member of the CPM, said the committee talked with van Keuren about his sexual orientation and his intentions. "He described himself as an avowed, practicing homosexual, but he indicated that at that time he was not practicing," Getman testified during the Nov. 5 trial before the PJC. Getman said the committee told van Keuren that if he insisted on being sexually active as a homosexual, he would not be eligible for ordination under the denomination's "fidelity/chastity clause." During an examination on March 16, van Keuren said, "I understand that I am called into a loving, same-sex, monogamous relationship." When he was asked, "Will you practice active sex in a same-sex relationship?," he replied, "I intend to participate in a fully sexual way in any future relationship." The presbytery "took action to receive the inquirer as a candidate," and John S. Sheldon and other concerned members of the presbytery challenged that decision. Gary R. Griffith, the attorney for the complainants, issued a press release in which he said: "Although the Permanent Judicial Commission ... reaffirmed well-settled standards for ordination, ... we believe that the decision ignores the constitution of the church as a whole. The integrity of the ordination process is weakened in this accommodation to the candidate." The PJC ruled that: * G-6.0106a, which says ministers' "manner of life should be a demonstration of the Christian gospel in the church and in the world," does not apply to "someone moving from inquiry to candidacy"; * Although van Keuren "is not prepared to meet the requirements of" G-6.0106b, the "fidelity/chastity" amendment, "a presbytery may receive an inquirer who may still move into compliance while being nurtured in the covenant relationship as a candidate"; * Although van Keuren is similarly "not prepared to meet the requirements" of G-6.0108b, which says that "conscience is captive to the word of God as interpreted in the standards of the church," and "can be applied to an inquirer or candidate," the responsibility for determining "whether a person has departed from the essentials of Reformed faith and polity" rests with the candidate's session"; * The presbytery "did not act erroneously" in handling van Keuren's case; and, * The complainants' allegation that the presbytery "acted irregularly by allowing presbyters to violate their vows and minister members of presbytery to violate their criteria for continuing ministry" in handling the case is without merit, and, in any event, "remedial cases do not provide the appropriate forum for addressing accusations against individuals." In a written dissent, Weaver said the presbytery "acted irregularly and therefore was erroneous when it took action to receive a candidate under care who was not ready to proceed to candidacy. He noted that the *Book of Order*'s G-6.0108b clause says that, "in becoming a candidate ... one chooses to exercise freedom of conscience within certain bounds. His or her conscience is captive to the Word of God as interpreted in the standards of the church so long as he or she continues to seek or hold office." Weaver also cited a precedent case that he said established that "an individual's intended behavior may disqualify him or her for ordination." Griffith, the complainants' attorney, told the Presbyterian News Service that he was "disappointed" with the decision. "There's no reasoning in the decision, no analysis," he said. "I expected there would be cogent analysis of the issues. I expected a higher level of scholarship." John Reisner, attorney for West Jersey Presbytery told the Presbyterian News Service in a Nov. 23 interview that he believed the decision was appropriate. "It recognizes the covenanting and counseling relationship the presbytery has with its inquirers and candidates," he said. Griffith said an appeal is "under very strong consideration." Van Keuren told the Presbyterian News Service yesterday: "I was pleased with the decision. The presbytery has seen some promise in me for the ministry, and has approved my move from inquirer status to candidacy. This decision means that process can go forward, and naturally I'm very pleased about that." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * "An Alliance with the Forces of Hate" The Trial of Jimmy Creech United Methodists Banish Gay-Friendly Pastor First a little background from Chris Purdom : Rev. Jimmy Creech took a very different approach to his United Methodist Church trial in Grand Island, Nebraska yesterday, than I believe we have ever seen in any church trial. Prior to the trial, Soulforce sent a letter to the judge and potential jurors explaining the damage they were doing to LGBT people and asking them not to participate. The night before the trial approximately 120 people from all over the country, organized by Soulforce, most of them United Methodists, held an all night vigil outside the trial site. When the judge, the prosecutor, and the jury arrived Soulforce people linked arms and stood three deep, blocking the door. They were asked to move, and refused. They were arrested. Rev. Creech had no defense attorney. He let the prosecution pick the jurors. He would not enter a plea, forcing the judge to do it for him. He offered no opening statement, he called no witnesses. His closing statement of 45 minutes was a sermon on the damage they were doing to the church and society by their complicity in injustice, and that it was the church that was on trial, not him. He then asked the jurors again not to render a verdict. He was unanimously found guilty and the maximum penalty was applied -- he was stripped of his credentials. But in the long run, who won? There have been -- what now, four -- trials in the Synod of the Northeast in the last month or so? Can we expect more? Something to think about. -- Chris, gentle angry person * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Covering The Trial Thanks to Laura Montgomery Rutt for this inside look at the extraordinary event that the United Methodist Church called a trial in Grand Island, Nebraska, on Wednesday. -- Grace, peace and light, Lawrence A. Reh , First Light Ministries, Alameda CA, USA, http:www.onelist.com/community/FirstLight. Laura writes: Below are notes on the Jimmy Creech Trial. His closing statement was transcribed from my notes. They are as close to his words as I could get. I make no claim to perfection. Please read them. This is a sad day for the United Methodist Church. Trial of Rev. Jimmy Creech November 17, 1999 At 8 a.m., Jimmy was escorted into the church, alone, for the jury selection process. He emerged about 9:15. 10 a.m., trial begins. Several hundred people filed into the sanctuary of Trinity United Methodist Church, Grand Island, Nebraska. Jimmy sat in the front row with his wife and stepdaughter Natalia as the jury walked in and took their seats. The jury consisted of 4 women and 11 men. Two were alternates. Bishop Grove addressed the church, asking there be no demonstrations. He lit a candle as a visual reminder to us of who we are gathered as -- United Methodist Christians. He opened with scripture, from Philippians 4, followed by the Lord's Prayer. Charges were read by Bishop Grove, as disobedience to the Order and Discipline of the United Methodist Church. Rev. Creech entered no plea, so the Conference entered a plea for him of not guilty. Parties of the trial were named as The Nebraska Conference of The United Methodist Church and Rev. Jimmy Creech. Conference counsel opened with a statement reiterating the reasons for the charges, the essence of which was: "On April 24, 1999, Rev, Creech took part in conducting a union ceremony for two men, therefore he is guilty of violating the order and discipline of the United Methodist Church." Rev. Creech did not give an opening statement. Rev. Creech was called by the Conference as the first witness. He was asked if he participated in a holy union of two men, he said, "I did." He was asked what part of the service he participated in, and he provided the jury and the Conference with a copy of the service. He noted that the eloquence of the service is to be credited to Jim Raymer and Larry Ellis. In his never-ending humor, he commented that his first words were, "Please be seated." He then read the opening parts of the service, which were performed by him. He was asked if he "gave the charge" to the couple. Jimmy commented, "I led them in the giving and receiving of rings. The charge followed later. I did give them. I led them in the statements between the men as they exchanged rings. I pronounced them life partners." Counsel for the Conference then introduced a series of letters. In March 4 of 1999, Rev. Creech wrote a letter to Bishop Joel Martinez of the Nebraska conference, informing him of his intent. Rev. Creech read the letter to the jury at the request of counsel for the Conference. The content of the letter outlined his intent to perform the union ceremony of Jim and Larry in April. March 18, Bishop Martinez responded that "I have received your letter, and your intent to perform a covenant ceremony places you in conflict with the Judicial Council ruling. I will inform the Bishop in North Carolina of your intent, and urge you not to perform the ceremony." March 24, 1999, another letter was sent to Bishop Martinez by Rev. Creech. "Since I believe that the prohibition is unjust and in conflict with the gospel of Jesus Christ, I will not abide by the Judicial Council ruling. I still would have proceeded with the ceremony, regardless of the placement. I will not uphold bigotry." Counsel for the conference then asked Jimmy, "In the future, will you continue to celebrate holy unions for same sex couples?" Rev. Creech replied, "There is nothing to deter me or that has caused me to change my mind." When addressing a question by the jury, Creech responded, "I consider a union ceremony equivalent to a marriage." James Wesley McChesney, elder in the United Methodist Church, was then called to the stand. He is the one who filed charges against Rev. Creech with Bishop Martinez. He was asked to read the letter he had sent to Bishop Martinez, "I wish to file a formal complaint against Rev. Jimmy Creech, in accordance with 26,24.1b. in violation of Para. 65c, "homosexual unions shall not be performed by our ministers, and shall not be performed in our churches." The Conference then rested its case. At 10:30, a closing statement was made by Conference counsel, reiterating the Judicial Counsel decision, and rereading Para. 65c. He stated, in part, "Conduct in violation of this Para. renders a minister liable of charges against the Order and Discipline of the United Methodist Church. Therefore he is guilty of violation of the Order and Discipline of the United Methodist Church. It is up to the trial court to uphold the Judicial Council decision." Jimmy then stood to address the jury: "This is a truly sad day in the history of the UM Church, this trial is an act of violence against Gay, Lesbian, Bisexual, and Transgendered (GLBT) individuals. You are honorable people; this is an honorable process. The judicial process should be to uphold just and fair laws, laws that give us a good order in the way we are to live our lives as United Methodists. "This law is unjust and immoral. This process has been corrupted. You have been asked to be part of a process that is to uphold a law that is wrong. You are asked to rely on your commitment to the UM church to uphold a law that is unjust and violent. I want to say to you today, the priorities by which we live as Christians, if we blindly support laws which encourage physical violence against our brothers, we are in violation of our call to be witness to God, to the love of Jesus Christ. Our Church has been infected by bigotry. The Judicial Council (JC) decision was not the beginning of the persecution of GLBT persons. From the floor of General Conference (GC) in a beautiful statement on human sexuality, we inserted, "while we do not condone the practice of homosexuality, we consider it incompatible with Christian teaching." "Those words target a specific group within our church for discrimination. Not only them, but also their families and friends. It is saying that they are unworthy, it is heterosexism, and it is equivalent to racism. It makes homosexuality a lower relationship in the eyes of God. That is spiritual violence. It says that you have to be different than you are to be accepted by God and our church. It is saying to GLBT people that you are unnatural, immoral; it attacks the souls of GLBT people, telling them they are inferior. It is not only discrimination, it is *bad theology*." goes on to say that God's grace is available to all. "We kick people down, then we smile with those words. It is unconscionable that we target people in our church with this kind of scorn. It is on the basis of the incompatibility that we then passed the Resolution of 1984, the prohibition on ordination of 'self avowed practicing homosexuals.' "It was then that a member of my church told me he had to quit the church, he could no longer belong to a denomination that calls him unworthy and unacceptable. He was in the closet all his life, and I didn't even know he was gay up to that point. It was at that time I began to realize that as a witness of Jesus Christ, I could not be quiet. "The UM church is where I learned about God, the Holy Spirit. I love God, and I am rooted in the church. I began my own efforts to purge the church of its bigotry. I had to start to make the world a safer place for them, where they are affirmed and respected. What we did when we passed these statements, we essentially said, 'not only do you have to be called, you have to be the 'correct' sexual orientation. It is the same bigotry that racism and sexism comprise. It is an assault on the integrity and dignity of the innate sexuality of an individual. We share in the persecution of gay and lesbian people because we are the ordaining authority, and they must lie about who they are to be ordained. "I had many people that have come to me and let me know that they were hiding their sexual orientation, and knew that they wanted to be a pastor in the UM church. One gentleman decided that he would not be in a relationship, that he would make his call more important than his sexuality. He became ordained. He maintained this lie, and served as a pastor until he met his life partner. This man had to make a choice, he decided to embrace the gift God had given him, and embrace the man he loved. He left the UM church. "Another man, decided to live with his fear and pain, tearing him up spiritually, but he still wanted to be a pastor. He went to MCC for spiritual food, because the UM church was denying him his spiritual food. "Some would give evidence of Sodom and Gomorrah, Leviticus, Romans, and a few other passages, which have an allusion to same- sex relationships. Some say if we begin to affirm them, if we compromise on these biblical passages, we are allowing biblical authority to be eroded. They are only protecting one interpretation of scripture. There is no understanding of a loving, caring relationship in these scriptures. These have to do with rape, adultery, exploitation; they do not have to do with loving relationships. There have been scholars who have helped us to understand these passages in a cultural context. We do not require everyone to be chaste, just because of a few verses about heterosexual violence. "The ideology of heterosexism is against the Gospel of Jesus Christ. The gospel gives us a vision where we can all sit around one table, we can all be agents of grace, peace, justice, compassion. That vision is denied when we condemn, reject, and exclude anyone on the basis of our cultural prejudice. We are not being true to that vision if we exclude GLBT people. It does not make it moral or just. "We have had laws that denied women equal roles as men. We now realize those laws were wrong. We have come to terms with ordaining women, but mistreatment of women in the church has not ended. Within our country, we had laws that said that black people, descendants of slaves, could not be allowed to share any facilities with white people, could not go to schools with white people. We now know these laws are wrong and immoral because they denied people of color dignity. "We know that racism is a sin, an offense to God. Heterosexism is just as sinful, just as offensive to God. I have celebrated at least 13 holy unions for same gender couples. In each of those cases, the couple came to me after a long struggle, because of the messages within the church that they had heard about being gay, how God thinks of them. They went through self-hatred, trying not to be the people God created them to be. It took a lot of courage for them to come to a place where they could love themselves, when the church rejects them. The Holy Spirit has allowed them to love themselves. They came with sense of dignity, despite the UM Church's incompatibility statement, they knew deep in their hearts that the love between them was a gift from God, to love and be loved by. "I know many couples that have had to struggle through the same pain, they come scarred and battered by the church and society, but they come bold and brave because they have experienced healing. They come not as a license to have sex together, they come because they want to make a public commitment of love and fidelity to each other, and that union has already taken place in their life. They come not to be validated, but to offer themselves as a sign of God's love in the world, gratitude for Gods love in this world. "The church wants to say no, you are unworthy, we will not accept you. "God has created their unions, we have not. When we reject GLBT couples, that they are not to be here to celebrate their love, it is *our* loss. "In 1997, I celebrated the covenant in Omaha. Growing up, Mary vowed to be a good Mormon, she kept saying to herself, I must oppress you -- that part of Mary that was attracted to and loved women, to fulfill expectations of others. She went into a deep depression, and tried to take her life three times, until that Mary could not be denied. Finally Mary had to be honest and truthful about her real being, the Mary that was hidden became known, became born. She was excommunicated. She thought she had to leave God. It took several years for her to understand that God never left her, it was God within her very being that kept pushing that Mary to come to the surface. She accepted herself as a lesbian and was able to love herself and another and reunite with the church. "This law is telling everyone to deny the real Mary, you have to be different than who God made you. It is cruel, unfair, unjust, and it is immoral. "When I was helping people with AIDS, I met a man named Michael, who told me, "I want you to know that I am queer, and know and accept that God hates me, and there is nothing you could say to change my heart." Michael died from AIDS. He felt he was unworthy of love and acceptance. This is what we are doing. "Families come to me who are broken. Families discover they have gay children. Families break up because of the position the church has taken. There are young people that are coming to terms with their sexuality, that are considering taking their lives, because they want to be accepted, they do not want to live a lie, it is too painful. Gay youth are seven times more likely to take their lives, because of the pressure that the church puts on them. We are responsible for their deaths. There are some that may have been able to change their behavior. It is not unnatural; this is a glorious design of diversity, yet we choose to deny them and suppress them. "You have a decision to make. This trial is not about Jimmy Creech. This is about a law we are responsible for, that compromises our ability to teach the gospel of Jesus Christ. There are those that want us to wait until General Conference. If we wait, we are trivializing the pain of GLBT people. Saying *wait!* -- we are placing the institution above God's children. The gospel tells us that God's children were always placed above the institution. If we wait, thousands of young people will die, by their own hands, or by those that hate. We are going to have more spouses hurt because they are being used to hide the other's sexual orientation. We have today to begin to change the direction of our church. I believe every UM pastor has the right to disobey this law. In Mark 3, Jesus says that the unforgivable sin is to blaspheme the holy sprit. Jesus says where you can see the Holy Spirit working, and do not honor it, it is blasphemy. It is blasphemy when we deny the love of two people of the same gender. "In the story about the first baptism of gentiles, Peter observes that the Holy Spirit comes first, before the baptism. Peter says, how can we withhold baptism from those who have already received the Holy Spirit. GLBT people have already received the Holy Spirit. "GLBT people have been hurt by our laws. This is not just about you and me; it is about all people that are affected by our church. This law is demeaning. You are going to have to decide if you want to uphold that law. If I provided a defense, I would have been honoring that law. If you find me guilty, you will be saying that it is all right to ignore the Holy Spirit that binds them together. You will be making an alliance with the forces of hate. You will make it more difficult for the wounded in the UM church to heal. "There are clergy all over this country that will not be deterred by the outcome of this trial. I am a small part of this whole process. There are many committed to being in ministry with GLBT people. Many ministers will not back away. You will be sending a message if you convict me, that the UM church will use its power and resources to prosecute clergy and GLBT people. You must understand that with your decision you are going to say that this law is equal to the Order and Discipline of the UM church. That would be a scandal and a shame. "If you acquit me, at least you will be saying that it is not equal to the ethical standard of The United Methodist Church. "But, I am going to ask you not to render a verdict. This will say, we will not any longer allow the UM resources to be used to prosecute pastors for being clergy, or let them persecute GLBT individuals. You will be making a strong witness, so the persecution can begin to end, the church can begin to heal. "There is nothing you can do to me that will hurt me as much as it will hurt the church. You can give me the most severe punishment. But the punishment is to the church, that we are willing to continue the bigotry, the persecution, to devote our energy and resources to that end. The trial is not about what I have done, but what you will do. You have the opportunity to say, we will not bring harm to our sisters and brothers, to turn away from the idolatry of the institution, and stand for what is true and loving and just. If you refuse, we will continue our slide into prejudice, and bigotry. I hope you will think about the church and its integrity, all the people that are injured by our laws, and I hope you will decide that at this moment in time, you are called to rise above the law and its pettiness, and be a witness to the love and compassion of Jesus Christ." At 1:35 p.m., the jury rendered a jury verdict of guilty, 13-0. At approximately 3:30 p.m., the jury took away his credentials. He is no longer a pastor in the United Methodist Church. But his prophetic voice will continue. And we will not be silent. Rev. Creech's expenses are NOT covered by the church. Please help to pay some of the expenses associated with the trial. You may send financial support to: MFSA, c/o Katherine Johnson, 212 East Capitol Street NE, Washington DC 20003. Checks should be made payable to MFSA, with "Creech Defense Fund" on the memo line (tax deductible). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Methodists Also Ban "Reconciling Congregation" Affiliation Labels The top judicial body of the United Methodist Church has also decreed that United Methodist Churches may *not* designate themselves as "Reconciling Congregations" or as members of the United Methodist "Reconciling Congregation Program," the UMC equivalent of "More Light Churches." The ruling states that "A local church or any of its organizational units may not identify or label itself as an unofficial body or movement. Such identification or labeling is divisive and makes the local church subject to the possibility of being in conflict with the [*Book of] Discipline* and doctrines of the United Methodist Church." (Of course, to put things in perspective, since 1985 in the Presbyterian Church (U.S.A.) it has been illegal for congregations to declare that they will treat lesbian and gay folks just like everyone else!) -- based on story from the Religious News Story quoted in the *Presbyterian Outlook*, Nov. 22, 1999, p. 3, and a press release from the Reconciling Congregation Program. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * "Intrinsically Disordered, Objectively Evil" "Intrinsically disordered, objectively evil" -- this is what our fellow Christians in the Roman Catholic Church are commanded to call us. No wonder folks think bashing is OK. Actually, this is not as bad as official Presbyterian doctrine, which decreed since 1978 that "Homosexuality is not God's wish for humanity" (190th General Assembly, 1978). That's a clear definition of sin (missing the mark) so that *even being gay* is sin (or some disability or aberration?) according to this official Presbyterian dogma. Thus, Presbyterians consider LG folks to be extra special sinners by their very nature, and our church treats us like the worst of unrepentant sinners as well, as demonstrated by recent court cases. Amendment B refers to hundreds of sins listed in our confessions, but *only* LGBT folks are being clobbered by this new and hateful provision in our church's constitution. All that Roman Catholics do is call us "intrinsically disordered"! At least Roman Catholics know the difference between "chastity" and "continence"! See below!! -- JDA. Here is the profession of faith that the founders of New Ways Ministry were required to sign by the Vatican's Sacred Congregation for the Doctrine of the Faith (CDF). We thank Rex Wockner and the Religious Leadership Roundtable for sharing it with us. Profession of faith required of Fr. Nugent and Sr. Gramick by the CDF With firm faith I believe that God, in creating human beings as male and female, has created them equal as persons and complementary as male and female. In marriage, they are united by God and become "one flesh" (Gn 2:24), in a union that is by its very nature ordered to the procreation and education of offspring (cf. Gn 1:28) and to the good of the spouses (cf. Gaudium et spes 12, 48-51; Familiaris consortio 11-15; Mulieris dignitatem 6-7; Codex Iuris Canonici can 1055; Catechism of the Catholic Church 371-372). I firmly accept and hold that every baptized person, "clothed with Christ" (Gal 3:27), is called to live the virtue of chastity according to his particular state of life; married persons are called to live conjugal chastity; all others must practice chastity in the form of continence. Sexual intercourse may take place only within marriage (cf. Persona humana 7, 11-12; Familiaris consortio 11; Catechism of the Catholic Church 2348- 2350). [Presbyterians, please note the careful and clear distinction here between "chastity" and "continence." Everyone is called to chastity, both married and single, straight and gay. Chastity does *not* mean no sex! -- JDA.] I also firmly accept and hold that homosexual acts are always objectively evil. On the solid foundation of a constant biblical testimony, which presents homosexual acts as acts of grave depravity (cf. Gn 19:1-29; Lv 18:22, 10:13; Rm 1:24-27; I Cor 6:10; 1 Tim 1:10), Tradition has always declared that homosexual acts are intrinsically disordered (cf. Persona humana 8; Homosexualitatis problema 3-8; Catechism of the Catholic Church 2357, 2396). I adhere with religious submission of will and intellect to the teaching that the homosexual inclination, though not in itself a sin, constitutes a tendency towards behavior that is intrinsically evil, and therefore must be considered objectively disordered (homosexualitatis problema 3; Catechism of the Catholic Church 2358). I also adhere with religious submission of will and intellect to the teaching that, while homosexual persons must be received with respect and protected from all unjust forms of discrimination, no one can claim any right to engage in homosexual behavior (cf. Persona humana 8; Homosexualitatis problema 9-10; Catechism of the Catholic Church 2358). Moreover, I also adhere with religious submission of will and intellect to the teaching that homosexual persons, by the virtues of self-mastery which lead to inner freedom, by prayer and sacramental grace and other forms of assistance, can advance toward Christian perfection (Homosexualitatis problema 12; Catechism of the Catholic Church 2359). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * When Will It All End? Mel White on the Trial Dr. Mel White, who led his Soulforce movement in protesting the Jimmy Creech trial, made these comments after it was all over: One week has passed since our Soulforce Journey to Grand Island. I am still stunned by the arrogance of the United Methodist Church in their mean-spirited treatment of one of their best and brightest. With almost ten million members, the United Methodists are America's third largest Christian community (after Roman Catholics and Southern Baptists.) I had hoped that the United Methodists with their history of social concern would have realized by now that we are God's children too, worthy of full, unqualified membership in Christ's church. They have not. With every passing day I get more convinced that most of the Christian churches (Catholic and Protestant alike) are no closer to granting LGBT people full acceptance than they were twenty or thirty years ago. In many ways it's gotten worse. Except for the United Church of Christ (who have led the way in acceptance and understanding) there is a general crackdown in most denominations on clergy and laity who support us. Investigations are under way. Charges are made. Trials are conducted. Studies are commissioned and tabled. The debate goes on endlessly. And in the process, God's lesbian, gay, bisexual, and transgendered children continue to suffer the endless acts of spiritual violence against us. When someone calls you a "fag," you are a victim of psychological violence. When he calls you a "fag" and hits you with a baseball bat, you are a victim of physical violence. But when he calls you a "fag," hits you with a baseball bat, and quotes the Bible (or the United Methodist Church) to defend his act, you are a victim of spiritual violence. I'd rather suffer psychological or physical violence any day than be told over and over again the untruth that my sexual orientation is a sickness and a sin; that my Creator doesn't love me as I am; and that my fifteen year relationship with Gary Nixon isn't blessed by God so the United Methodist Church can't bless it either. We've waited decades for the churches of our childhood to end their debate about sexual orientation. They have ignored the evidence of science and history. They've misused the Scriptures to support their prejudice and they've refused to take our own stories seriously. Now they're even putting our friends and allies on trial. We've been too polite and too patient for too long. Or we've walked away and left the struggle for others. The Soulforce principles of relentless nonviolent resistance show us a powerful way to resist injustice. Check our web page at www.soulforce.org. -- Mel White. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Covenant Network Gathers in Atlanta A Report By MLP Board Member Gene Huff All the way out of the closet could be a characterization of the Covenant Network (CN) conference in Atlanta, Nov. 4-6. Admittedly that might not be quite fair since the Network was born for the very purpose of working to remove G-6.0106b from the constitution. Yet as was acknowledged by at least one platform speaker at Atlanta, at the Denver conference last year the words lesbian and gay were used sparingly and often with caution and only a single out lavender person was included in the worship leadership. This year at least five gay, lesbian and transgender persons shared in leading public worship, including major sharing of musical talent. There may well have been others I did not recognize. Mitzi Henderson, MLP co-moderator, was introduced and welcomed publicly. Janie Spahr was acknowledged frequently with much appreciation and affection. Chris Glaser was a worship and workshop leader. Present and vocal were many others of the MLP- TAMFS (That all May Freely Serve) family, including Virginia Davidson, Michael Adee, Erin Swenson, Victor Floyd, Ralph Carter, Tricia Dykers Koenig, Rick and Robin Chambers, Gail and Pat Rickey and your reporter. Several Columbia Seminary students were present including Jenny Stone, Fred Powell and Katie Ricks. MLP field organizer Michael Adee was busily and thoroughly engaged throughout the conference, making strategic contacts and responding to questions about MLP activities. Furthermore, every single preacher and presenter this year not only made references to the church's tragic treatment of its LGBT members, but in various ways the church's struggle with issues related to sexual orientation was the focal point of presentations as well as being included in public prayers, workshops and reflections groups. But the clincher for an all-the-way-out characterization came at the very outset of the meeting with the Covenant Network board presenting a press release containing an official statement approved earlier that day. At the heart of the reported action is a commitment to support presbyteries in bringing overtures before the GA in 2001 which call for the removal of G-6.0106b. Such a statement offered at the start of the conference obviously warded off any discontent among activists who might otherwise have expressed impatience at CN's timing in view of its past relationship with the so-called sabbatical. Notably at Atlanta the word sabbatical was seldom if ever heard. Whatever sabbatical ever meant, the CN board's statement seems to have signaled its end as the energy moves on to "O.K., we know what God is calling us to, now let us move on to when and how." A few conference highlights * Over 400 people attended this year representing 100 presbyteries, a substantial increase over last year and a great many people came from southern presbyteries. Central Church, across the street from Georgia's state capitol, was a beautiful and comfortable setting and several area churches assisted with the hosting arrangements, including meals, music and worship leadership. The four full services of public worship were superbly planned by local folk led by host pastor Ted Wardlaw who presided at the table for the Eucharist Friday evening, joined by neighboring pastor Joanna Adams. Above us hanging over the balcony railing in rainbow array during the whole time were hundreds of reminders from our precious Shower of Stoles. * John Buchanan and Bob Bohl (although Bob was not able to be present) were honored for their leadership as the founding co- moderators and Deborah Block, pastor of Immanuel Church in Milwaukee, and Laird Stuart, pastor of Calvary San Francisco, took over as the new leaders. * All the sermons and presentations will soon be available on CN's web site and are also available on audio tape from CN: - Barbara Wheeler gave a rousing lecture, "True Confession: A Presbyterian Dissenter Thinks About the Church," which itself quickly became a summary of where most participants seemed to see themselves. She called for continuing to speak the truth but also to stay put in the church. - Douglas John Hall provided a stellar theological foundation in two mighty lectures: "Confessing Christ in a Post-Christian Context" and "The Church: Beyond the Christian Religion." Hall shared the useful way his own denomination, the United Church of Canada, seems to have settled a similar struggle over ordination in 1988, simply saying that all who accept Christ can be members and all who are members can be ordained. He also expressed a preference for the word hospitality for describing the church's stance as a more useful word than inclusivity, since one always needs to be quite sure what it is that a person is being included in. - Four strong and beautifully preached sermons left the participants virtually in awe: Robert Franklin, president of Interdenominational Theological Center, led off with "When Hope Seems Lost," followed by Jon Walton, pastor of Westminster Church in Wilmington, DE, "The Narrow Door," Anna Carter Florence of the faculty at Columbia Seminary, "Holding On to the No-Holds Word," and Deborah Block, "WWPD?" (What Will Presbyterians Do? for the uninitiated). - Warm greetings were brought by Moderator Freda Gardner and Stated Clerk Cliff Kirkpatrick. I kept running into former GA moderators everywhere I turned -- there must have been ten or more present. Conferees met in geographic reflection groups to facilitate networking and also in a score of workshops on a variety of appropriate topics. * Reports were given concerning several judicial cases now in various stages of preparation, trial or appeal. However there seemed to be an acknowledgment that it may be unlikely that the ordination issue can be resolved through the judicial process, even with an apparent majority in the General Assembly Permanent Judicial Commission who are personally favorable to the ordination of gays and lesbians. The problem lies in the manner in which cases come to them and the limits within the judicial guidelines they are compelled to follow. CN does remain committed however to support the defense in cases that are in place or do develop. Throughout the conference acute dissatisfaction continued to be expressed with the kind of church we are becoming with G 6.0106b in place. All the more important then that CN will concentrate on seeking legislative relief. The network clearly expects to organize and support efforts in the so-called swing presbyteries toward securing support for the constitutional change. In that regard they appear to be moving more deliberately toward organizing local chapters of CN in order to rally support for overtures in 2001. * The full CN board statement is on CN's website: http://www.covenantnetwork.org. Note its commitment to take the Unity in Diversity conferences seriously and to try at least to work with the Presbyterian Coalition to push for balanced attendance for these opportunities for dialogue. Note also the reference to their hope of holding next years conference in the same location where the Coalition might be gathering. Hold on to your hat on that one! In a workshop on planning the Unity in Diversity conferences, Cliff Kirkpatrick reminded us that it was the conservative members of the GA committee that called for these conferences and that needs to be stressed in calling for good participation. *A note about the future*: While removing G-6.0106b is the primary target of CN's intentions, it appears well understood that an additional step would also be required in order to restore the church to a position of full hospitality. It appears to me at least that an authoritative interpretation of the constitution would be needed from the GA reaffirming the rights and responsibilities of the presbyteries to examine, ordain and install the ministers called to service in their bounds and the rights and responsibilities of the sessions to examine, ordain and install the communicant members elected by their congregations to serve as elders and deacons. Others will no doubt report their versions of the Atlanta experience. It will be interesting to see what spin *The Layman* and Presbyterian Forum have to offer as they had reporters present. I offer these comments in order to celebrate how well the Covenant Network leadership has been listening and learning as it has been exploring what its role can be and how to be effective in it. Our LGBT people and their straight allies were warmly received and affirmed at Atlanta. I am sure we have Tim Hart-Andersen, Pam Byers, Deborah Block and Laird Stuart to thank for that encouraging development. As I have myself often pointed out, MLP and TAMFS are distinct from CN and each has its own perspective and agenda while sharing a common goal. Yet a potentially powerful ally showed signs at Atlanta that it has now arrived at a clarity of purpose and an intentionality of strategy which bode extremely well for the future of our cause. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [NOTE: THIS STORY IS NOT INCLUDED IN THE PRINT EDITION!] Elephant 'Outed' at Covenant Network Conference Participants discuss homosexuality without apology or discomfort by John Filiatreau [Here is the Presbyterian News Service story on the Covenant Network meeting. -- JDA] ATLANTA, Ga. -- Homosexuality, the seldom-mentioned "elephant in the living room" during previous meetings of the Covenant Network of Presbyterians, emerged -- came out, if you will -- during the group's national conference last week. Speakers and participants discussed homosexuality without apology and without resorting to euphemisms as they renewed their drive to remove article G-6.0106b from the section of the *Book of Order* that deals with ordination to the ministry. One workshop participant pointed out that "the words gay, lesbian and homosexual did not surface" during the network's 1998 meeting, adding: "I'm glad to hear it named and discussed publicly during this conference ... because, for gays and lesbians, this kind of openness is just impossible in a presbytery setting." Said another: "If it wasn't so tragic, it would be amusing that we're talking about lacking a 'safe place' in the church." Still another: "The world is hungry for spirituality, and we are arguing about the *Book of Order*." G-6.0106b says that men and women called to hold church office "are to lead a life in obedience to Scripture and in conformity to the historic confessional standards of the church," including a requirement "to live either in fidelity within the covenant of marriage between a man and a woman, or chastity in singleness." The Network was founded specifically to oppose that section, added to the *Book of Order* after the 209th General Assembly in 1997 asked presbyteries to approve a different measure, Amendment A. When the presbyteries said no, the Covenant Network elected to continue its campaign against Amendment B. One strand of debate last week was between members who want the Network to remain a single-purpose, ad hoc group and those who would transform it into a permanent voice and vehicle for liberal members of the Presbyterian Church (U.S.A.). The conference, whose theme was "Jesus Christ and the Church," was attended by about 400 people, two-thirds of them ministers. Guests of the group included PC(USA) Moderator Freda Gardner ("We cannot explore the truth if we only repeat what we already know"); the Rev. Clifton Kirkpatrick, the denomination's stated clerk ("I want to thank this group for hanging in there with the church"); and the Rev. Doug Oldenburg, president of Columbia Theological Seminary and moderator of the 1998 GA ("I don't believe our disagreements are so deep and so real ... that there is no solution in dialogue; God may yet provide a solution that we don't see"). The meeting was a "hail and farewell" occasion for the men who have been co-moderators of the Network since its founding -- the Rev. John Buchanan, pastor of Fourth Presbyterian Church of Chicago, and the Rev. Robert Bohl, pastor of Village Presbyterian in Prairie Village, Kans. -- and an introduction of their successors, the Rev. Laird Stuart, pastor of Calvary Presbyterian Church in San Francisco, and the Rev. Deborah Block, pastor of Immanuel Presbyterian in Milwaukee. Buchanan attended the conference; Bohl did not. Setting the stage for a calm and peaceful conference, the executive and national committees of the Network met in Atlanta just before the opening and adopted the following statement: "The ultimate resolution of the divisive debate over standards for ordination in the Presbyterian Church (U.S.A.) will be dependent on the graceful action and inspiration of God's Holy Spirit at work throughout the entire church. Therefore, we have agreed to support the 211th General Assembly's call for a two- year study period around the theme of Unity and Diversity." (The Network meeting included workshops on setting up Unity and Diversity events at the congregational level.) The committees also made a gesture toward rapprochement with the Presbyterian Coalition, the conservative group that has been its principal opposition on Amendment B. They said they "welcome with enthusiasm" the Coalition's invitation to help facilitate Unity and Diversity conferences across the church, and expressed "hope (that) it may be possible for the Coalition to hold a conference alongside ours in the fall of 2000." The committees reaffirmed their "commitment to a fully inclusive church built upon the gracious hospitality of our Lord Jesus Christ," restated their goal "of the removal of G-6.0106b from the *Book of Order*," and said they will bring the issue before the 213th GA in 2001. "We intend to support presbyteries in bringing overtures to that effect," they said, "and we hope such overtures can be offered in a spirit of unity with those with whom we disagree. ... We do not want the church to divide over the question of ordination standards." "Whatever happens next time (at the 2001 GA), it's probably not going to be the last time," Buchanan pointed out to those eager to devise an "action plan" for the Network. The Atlanta conference was marked by a distinct "spirit of unity" among allies in opposition to Amendment B. The speeches, workshops, "reflection groups" and worship services all addressed issues of sexuality in an affirmative way, with a focus on the fundamentally "inclusive" nature of the Christian faith. There were two featured speakers -- theologians Douglas John Hall of McGill University in Montreal, and Barbara Wheeler, president of Auburn Theological Seminary in New York. They suggested that the divisive issue of sexuality and ordination ought to be addressed in a context that is theological as well as political. Hall's addresses were titled "Confessing Christ in a Post- Christian Context" and "The Church: Beyond the Christian Religion." Wheeler's topic was "True Confession: A Presbyterian Dissenter Thinks About the Church." In the first address, Hall called for a recovery of the church's "christological foundations." "We find ourselves surrounded by true-believing, biblicist and fundamentalist versions of our faith which out-do us in confessing Christ," he said, "but a Christ so unbending, so dismissive of difference, and so reducible to dogma that we cannot recognize in him the One we have been taught ... to honor as Redeemer." Hall said "the 'suffering love' of the Creator for the creation" is the "dimension that is most in need of being recovered in our present context," and "Gospel has more to do with the humanity of God than with the divinity of Christ." Hall further argued that the Christian religion has "put far too much emphasis on sin, and far too little on finitude, mortality, creaturehood." "I am a Protestant," he said. "I believe in my heart that sin is a splendid concept ... when it is understood biblically, that is ... as the abrogation of relationship. ... But sin has rarely been understood biblically, and the press that it still has today is so moralistic, so tied to guilt of the most privatistic nature (above all, to sex), and finally so bourgeois, that it is hardly helpful in the Christian apologetics of salvation in our social context." He concluded: "Sex can neither be glorified and romanticized nor despised and demonized. It is an integral aspect of our creatureliness and its problematic ... should elicit foremost in the disciples of Christ compassion. ... What could it mean for the struggle over sexual orientation and ordination ... if we began, not from some culturally inherited moral code, but from the thought-filled recognition of our discipleship of the compassionate Christ?" In his second address, Hall said the Church needs "a greater sensitivity towards 'the other' -- the racially, culturally, economically, sexually and religiously 'different.'" Such sensitivity, he suggested, "has inserted itself into the Christian mainstream, and, as I do not have to say in this company, it has created ... a backlash, which, in turn (also predictably enough) has led to polarization and exaggeration." Hall said his own denomination, the United Church of Canada, "one-third of it Presbyterian at its inauguration in 1925," dealt with the issue of sexuality and ordination in 1988, whereupon that divisive issue "ceased being the tail that wagged the whole ecclesiastical dog." "The decision ... addresses the question of ministry and sexuality in two consecutive clauses, whose division into two is crucial," he said. "One, that all persons, regardless of their sexual orientation, who profess Jesus Christ and obedience to Him, are welcome to be or become full members of the Church; and two, (that) all members of the church are eligible to be considered for ordered ministry." "I do not say that every denomination should follow suit," Hall concluded, "but I do think ... such decisions ... together with the consequences and experiences surrounding them, ought to be examined knowledgeably by other parts of the church." In her address, Wheeler began by saying, "I find myself in strong disagreement with the Church about an important matter. ... The denomination has declared that homosexual acts are invariably sinful. I think that homosexual acts are morally equivalent to heterosexual ones. In some circumstances, both may be deeply sinful. Under other conditions, both may be used in God's service." As a dissenter, she asked hypothetically, "How shall I conduct myself now?" Pointing out that "God's love is more generous than ours, never exclusive," Wheeler concluded that her convictions "require me to observe two principles: First, tell the truth. ... It is time for us, the Presbyterians who have been specializing in tact, to say what we think. ... (Second), Stay put. ... Separation from the body in which we have grown into Christ should be almost unthinkable. Calvin was adamant on this point." (One workshop participant demurred, arguing that leaving the church might be the best option. He pointed out, "Healthy people don't stay in abusive relationships.") Wheeler asserted: "The theological arguments for staying ... are even stronger than the pragmatic ones. ... Baptism is not a chummy bonding with those with whom we would naturally gather in clubs. It is a cold shower, not a bubble-bath. ... It is not an easy process, as our constant use of bland terms like 'inclusiveness' sometimes suggests. ... It joins us in Christ to those with whom we have few if any interests, background characteristics, preferences or opinions in common. It breaks down the barriers that divide, making people who can't stand each other fellow citizens and members of the household of God, because Christ died for all of them -- and us." She added, "Our unremitting focus on issues that divide, to the exclusion of large numbers of theological convictions on which God has given us a common mind, is ungrateful. Perhaps God is judging our ingratitude by withholding further mutual understanding until we show some appreciation for the community of faith we've got." Also during the conference, the Network's executive committee issued a press release about rulings issued in two current cases by the Permanent Judicial Commission of the Synod of the Northeast -- cases that it said "appear to us to constrain the legitimate authority and responsibility of sessions and presbyteries to determine the facts, qualifications, and beliefs of the officers and churches within their jurisdiction and under their care." The committee added, "It would appear ... that sessions are being asked to pursue a line of intrusive personal questioning of candidates' lives that few sessions would seek to undertake." The committee also pointed out that the *Book of Order* "reminds us that 'the decision as to whether a person has departed from essentials of Reformed faith and polity ... ultimately becomes the responsibility of the governing body in which he or she serves.'" During a conference workshop on those cases, the Rev. Blair Moffett, co-pastor of First Presbyterian Church in Stamford, Conn., said he believes such decisions should be based on "the whole constitution" and the *Book of Order*, which he called "a magnificent document except for this terrible paragraph." It is not in keeping with the Reformed tradition, he said, "to define faithfulness in narrow categories," "to define who we are by a single test," or "to create broad categories applied to whole classes of people." Moffett argued that the Stamford church has not "thumbed its nose" at the church's authority. "We would like to obey the law," he said. "... We think we are following the law." Moffett said he is disappointed that many Presbyterians -- including the Presbyterian News Service -- have treated these cases as "a matter of keeping score on the gay issue." He also said he was disappointed that "people I thought were my friends and colleagues stopped talking to me" when the Stamford case became public; that he "wound up being used as a fund- raising ploy by the Presbyterian Lay Committee"; and that so many people fail to understand that "there is a whole lot more to the church in Stamford than worrying about this case." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT PRESBYTERIANS 4737 County Road 101, PMB# 246 Minnetonka, MN 55345-2634 732-249-1016, http://www.mlp.org NATIONAL FIELD ORGANIZER, Michael J. Adee, M.Div., Ph.D., 369 Montezuma Ave., PMB #447, Santa Fe, NM 87501-2626, 505-820-7082, fax 505-820-2540, MichaelAdee@aol.com MLP OFFICERS Officers are also MLP Board Members. The dates following each name indicate the end of current board terms; an "I" indicates board members representing individual members; a "G" indicates board members representing governing body members. CO-MODERATORS: Scott D. Anderson (2000-I), 5805 20th Ave., Sacramento, CA 95820-3107, 916-456-7225 h., 442-5447 w., Scott_Anderson.parti@ecunet.org; Mitzi Henderson (2001-G), 16 Sunset Lane, Menlo Park, CA 94025-6732, 650-854-2598, fax 650- 854-4177, MHenderson@pcusa.org, mitzigh@aol.com COMMUNICATIONS SECRETARY: Donna Michelle Riley (2002-G), 271 Varsity Ave. #6, Princeton, NJ 08540, 609-720-0954, dmriley@alumni.princeton.edu RECORDING SECRETARY: Rob Cummings (2002-I), P.O. Box 394, Jackson Center, PA 16133-0394, 724-475-3285, robcum@toolcity.net TREASURER: Joanne Sizoo (2000-I), 5901 Cleves Warsaw Pkwy., Cincinnati, OH 45233, 513-922-8764 h., joanne_sizoo@pcusa.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP Board of Directors James D. Anderson (2001-I), P.O. Box 38, New Brunswick, NJ 08903- 0038, 732-249-1016, 732-932-7501 (Rutgers Univ.), FAX 732-932- 6916 (Rutgers Univ.), JDA@scils.rutgers.edu Ralph Carter (2000-G), 111 Milburn St., Rochester, NY 14607- 2918, 716-271-7649, rcarter@rpa.net Tricia Dykers Koenig (2001-G), 3967 Navahoe Rd., Cleveland Heights, OH 44121, 216-381-0156, tricia_dykers_koenig.parti@ecunet.org Gene Huff (2002-I), 658 25th Ave., San Francisco, CA 94121, 415- 668-1145, huffrevs@hooked.net Lisa Larges (2000-G), 1452 Vancouver Dr., Burlingame, CA 94010, 650-347-4087, LLL@igc.org Tammy Lindahl (2000-I), 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-2191 h., tammy_lindahl.parti@ecunet.org John McNeese (2001-I), P. O. Box 54606, Oklahoma City, OK 73154- 1606, 405-848-2819, john33@ix.netcom.com William H. Moss (Bill, 2001-I), 535 Steiner St., San Francisco, CA 94117, 415-864-0477, WHMoss@aol.com Bear Ride (2002-G), 817 W. 34th St., Los Angeles, CA 90007, 626- 398-9936, 213-748-0209 ext 13, fax 213-748-5521, bears@usc.edu Robin White (2000-I), 24 E. Mt. Vernon Pl., Baltimore, MD 21202, 410-230-0340 home, 410-435-4330 church, RKayeWhite@aol.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP National Liaisons MORE LIGHT UPDATE, James D. Anderson, Editor, P.O. Box 38, New Brunswick, NJ 08903-0038, 732-249-1016, 732-932-7501 (Rutgers Univ.), FAX 732-932-6916 (Rutgers Univ.), JDA@scils.rutgers.edu WEBSITE: Donna Michelle Riley, 271 Varsity Ave. #6, Princeton, NJ 08540, 609-720-0954, dmriley@alumni.princeton.edu MLP DATABASE: Dick Lundy, 5525 Timber Ln., Excelsior, MN 55331, 612-470-0093 h., dick_lundy@pcusa.org PRESBYNET: Dorothy Fillmore, 7113 Dexter, Richmond, VA 23226, 804-285-9040 h., 804-828-8420 w., 804-274-0874 voice mail, dfillmore.parti@ecunet.org, dfillmor@atlas.vcu.edu CHAPTERS & LIAISONS: Michael J. Adee, M.Div., Ph.D., 369 Montezuma Ave., PMB #447, Santa Fe, NM 87501-2626, 505-820-7082, fax 505-820-2540, MichaelAdee@aol.com CHAPTER CONSULTANT: Gene Huff, 658 25th Ave., San Francisco, CA 94121, 415-668-1145, huffrevs@hooked.net SEMINARY & CAMPUS GROUPS: Johanna Bos, Louisville Presbyterian Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205- 1798, jbos@lpts.edu JUDICIAL ISSUES: Bear Ride, 817 W. 34th St., Los Angeles, CA 90007, 626-398-9936, 213-748-0209 ext 13, fax 213-748-5521, bears@usc.edu; Tony De La Rosa, 5850 Benner St. #302, Los Angeles, CA 90042, 323-256-2787, tony_de_la_rosa.parti@ecunet.org or tonydlr@ix.netcom.com; Peter Oddleifson, c/o Harris, Beach and Wilcox, 130 E. Main St., Rochester, NY 14604, 716-232-4440 w., 716-232-1573 fax. PRISON MINISTRIES: Jud van Gorder, 915 Walnut Ave., Santa Cruz, CA 95060-3440, 831-423-3829. WOW2000 (ECUMENICAL CONFERENCE): Dick Hasbany, 1 E. Hayestown Rd. #62, Danbury, CT 06811-2514, 203-791-9926, Dick_Hasbany@yahoo.com SHOWER OF STOLES PROJECT: Martha G. Juillerat, Director, 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-8792, StoleProj@aol.com THAT ALL MAY FREELY SERVE: Jane Adams Spahr, P.O. Box 3707, San Rafael, CA 94912-3707, 415-457-8004, 415-454-2564 fax, JanieSpahr@aol.com, http://www.tamfs.org PRESBYTERIAN AIDS NETWORK (PAN): John M. Trompen, 48 Lakeview Dr., Morris Plains, NJ 07950-1950, 201-538-1655. PRESBYTERIAN ACT-UP: Lisa Bove, 1037 N. Ogden, #10, West Hollywood, CA 90046, 323-650-2425, revlbove@juno.com; Howard Warren, Jr., 2807 Somerset Bay, Indianapolis, IN 46240, 317-632- 0123 w., 317-253-2377 h. 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, 828-285-9752; Erin K. Swenson, 1071 Delaware Ave. S.E., Atlanta, GA 30316-2469, 404-627-4825, ErinSwen@aol.com YOUTH CONCERNS: Brian Cave, 218 St. James Pl., Apt. 3-B, Brooklyn, NY 11238, 718-623-3732, BCave2@juno.com EUROPE: Jack Huizenga, Voice of America, 76 Shoe Lane, London EC4A 3JB, U.K., jwhuizen@dircon.co.uk, tel: (171) 410- 0960, preceded by 011-44 if calling from the U.S. LATIN AMERICA: The Rev. Tom Hanks, Lavalle 376-2D, 1047 Buenos Aires, Argentina, thanks@thanks.wamani.apc.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP Chapters MLP chapters provide an opportunity for local lesbian, gay, bisexual and transgender Presbyterians and their straight allies to come together regularly to carry out a variety of functions and tasks which are seen to be important and appropriate for a particular area. Some are large; others are small. Most meet monthly, some less often but are always on call for taking on strategic tasks. All are able to provide strong personal support for their members for the individual journeys they travel at this point in their lives and in the life of the Presbyterian Church. Chapters themselves decide what specific tasks and roles they wish to take on, based on the stated mission of MLP. For information about organizing a chapter, please refer to our brief statement called "Tips for Organizing a MLP Chapter." It is found on our web page (http://www.mlp.org) or can be secured along with other advice from our national field organizer Michael Adee (369 Montezuma Ave., PMB #447, Santa Fe, NM 87501-2626, 505- 820-7082, fax 505-820-2540, MichaelAdee@aol.com). Corrections and other changes in the chapter information listings should be sent to Michael. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Seminary and Campus Chapters LIAISON: Johanna Bos, Louisville Presbyterian Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205-1798, jbos@lpts.edu CHICAGO THEOLOGICAL SEMINARY: Heyward / Boswell Society. Marilyn Nash, 5757 South University Ave., Chicago, IL 60637, mnash100@aol.com LOUISVILLE PRESBYTERIAN THEOLOGICAL SEMINARY: Student Chapter. Johanna Bos, 1044 Alta Vista Dr., Louisville, KY 40205, 502-8985- 3411, jbos@lpts.edu McCORMICK THEOLOGICAL SEMINARY: Student Chapter. Tanya Denley and Jon Bassinger, 5555 South Woodlawn, Chcicago, IL 60637, TDenley@juno.com, JBassinger@aol.com SAN FRANCISCO THEOLOGICAL SEMINARY: SFTS More Light Presbyterians. Dave Brague and Shelly Holle, 2 Kensington Rd., San Anselmo, CA 94960, 415-256-8349 (Brague), DSBrague@jps.net, 415-482-0283 (Holle) SHolle@sfts.gtulink.edu * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbytery & Regional Chapters Persons listed are moderators or contact persons for each chapter. See also our state-by-state list of MLP liaisons! BOSTON AND NORTHERN NEW ENGLAND: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401-2658, 802-862-6605, ken.wolvington@pcusa.org SOUTHERN NEW ENGLAND: Jack Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698. NEW JERSEY: James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038, 732-249-1016, JDA@scils.rutgers.edu MONMOUTH (NEW JERSEY): Linda Rogers, Toms River, NJ, 732-473- 9155, mail via More Light Presbyterians, P.O. Box 38, New Brunswick, NJ 08903-0038. GENESEE VALLEY: Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-6632; Ralph Carter, 111 Millburn St., Rochester, NY 14607-2918, 716-271-7649, ralph.carter@pcusa.org PITTSBURGH: Robert J. Boston, Moderator, P. O. Box 15784, Pittsburgh, PA 15244, 412-795-0828. LAKE ERIE: Evan Marie McJunkin, 5440 Washington Ave., Erie, PA 16509, 814-864-1920., evan@erie.net BALTIMORE: Joan Campbell, 3401 White Ave, Baltimore MD 21214- 2348, 410-254-5908, ThomCAM96@aol.com DISTRICT OF COLUMBIA: Dana vanBever, 3500 Russell Road, Alexandria, VA 22305, 703-683-2644, jdvangreen@aol.com; Jeanne MacKenzie, 725 3rd St., SW, Washington, DC 202-554-8281, jmackenzie@execware.com EASTERN VIRGINIA: Carol Bayma, 4937 Olive Grove Ln. Virginia Beach, VA 23455-5218, 757-497-6584, AliceAndCarol@prodigy.com TRIANGLE (NORTH CAROLINA): James R. Foster, 500 Meadow Run Dr., Chapel Hill, NC 27514-8022, 919-933-0498, j-efoster@mindspring.com ATLANTA: Victor Floyd, 2480 Briarcliff Rd., NE, Atlanta, GA 30329, 404-633-6530, mlpatl@aol.com NORTHERN OHIO: George Smith, 13349 Spruce Run Dr., Apt. 103, North Royalton, OH 44133, 440-230-1301, GeoEMSmith@aol.com; Carole R. Minor, 339 St. Leger Ave. Akron, OH 44305. CENTRAL INDIANA: Howard Warren, Jr. 2807 Somerset Bay, Indianapolis, IN 46240, 317-253-2377. DETROIT / SOUTHEASTERN MICHIGAN: John Lovegren & Dan Isenschmid, 269 McKinley Ave, Grosse Pointe Farms,MI, 48236, 313-885-9047, pointetox@copmpuserve.com MILWAUKEE, WISCONSIN: Dick Myers, 549 West Manor Circle, Bayside, WI 53217- 1735; 414-228-7466, dmyers@execpc.com; John N. Gregg, 3443 E. Waterford Ave., St. Francis, WI 53235, 414-486-9939, JGregg@aero.net CENTRAL ARKANSAS: Greg Adams, 314 Steven, Little Rock, AR, 72205, 501-224-4724, sgadams@Aristotle.net LOUISIANA: Ellen Morgan, 2285 Cedardale, Baton Rouge, LA 70808, 504-344-3930. OKLAHOMA: John McNeese, P. O. Box 54606, Oklahoma City, OK 73154- 1606, 405-848-2819, john33@ix.netcom.com GREATER HOUSTON: Lynn Johnson, 1625 Harold, Houston, TX 77006, 713-523-5222, tilj1@aol.com; Sara Jean Jackson, 4383 Fiest Lane, Houston, TX 77004, 713-748-4025, sjackson@netropolis.net; Pat and Gail Rickey, 13114 Houston Hills, Houston, TX 77069, 281-440- 0353, patrickey@aol.com GRACE PRESBYTERY (Dallas / Fort Worth, TX): Don Grainger, 4606 Cedar Springs, #1227, Dallas, TX 75219, 214-528-6278, harcourtbrace.com; Jean Martin, 1220 Brookside Dr., Hurst,TX 76053, 817-282-7449, martin@metronet.com LOS RANCHOS (ORANGE COUNTY, CALIFORNIA): Linda A. Malcor, P.O. Box 749, Laguna Beach, CA 92656, 949-425-9979, Legend@malcor.com. Monthly meetings: Nov. 13, 1999, Dec. 4, 1999, Jan. 22, 2000. Most meetings are held in the Social Hall at St. Mark Presbyterian Church, Newport Beach, CA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP State Liaisons This listing is intended for persons wishing to be in touch with local MLP churches, chapters and friends. The persons named for each state stand ready to answer questions about what is going on in their areas and to assist those who wish to join MLP's campaign for a truly inclusive Presbyterian Church by working in their local communities. See also our geographical listing of chapters. ALABAMA: Marianne Forbes, 617 Briarwood Dr., Auburn, AL 36830, 334-502-0650, RevM4bz@aol.com; James M. Wilson, 100 Kelly Creek Dr., Odenville, AL 35120, 205-640-1763, jmrjmw@mindspring.com ARIZONA: Rosemarie Wallace, 710 W. Los Lagos Vista Ave., Mesa, AZ 85210, 602-892-5255. ARKANSAS: Greg Adams, 314 Steven, Little Rock, AR, 72205, 501- 224-4724, sgadams@Aristotle.net CALIFORNIA: Lisa Bove, 1037 N. Ogden, #10, West Hollywood, CA 90046, 323-650-2425, revlbove@juno.com; Tony DeLa Rosa, 5850 Benner St. #302, Los Angeles, CA 90042, 213-256-27878, tonydlr@ixcom.com; Linda Malcor, P.O. Box 749, Laguna Beach, CA 92656, 949-425-9979, Legend@malcor.com; Lisa Larges, 1452 Vancouver Dr., Burlingame, CA 94010, 650-347-4087, LLL@igc.org; Bill Moss, 535 Steiner St., San Francisco, CA 94117, 415-864- 0477, WHMoss@aol.com; Scott Anderson, 5805 20th Ave., Sacramento, CA 95820, 916-456-7225, Scott_Anderson.parti@ecunet.org COLORADO: Laurene Lafontaine, 3128 Vallejo St., Denver, CO 80211, 303-561-4722, lafden@aol.com CONNECTICUT: John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698. DELAWARE: Patrick Evans, 101 West 18th St., Wilmington, DE 19802, pevans@UDel.edu; Jeff Krehbiel, 500 W. 8th St., Wilmington, DE, 19801, 302- 656-8362, email:Jeff_Krehbiel.parti@pcusa.org DISTRICT OF COLUMBIA: Dana vanBever, 3500 Russell Road,Alexandria, VA 22305, 703-683-2644, jdvangreen@aol.com FLORIDA: Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305-666- 8586, madam@gate.net GEORGIA: Victor Floyd, 853 Willivee Dr., Decatur, GA 30033, 404- 633-6530 h., mlpatl@aol.com IDAHO: Seeking a volunteer! ILLINOIS: Mark Palermo, 6171 N. Sheridan Rd. #2701, Chicago IL 60660-5839, 773-338-0452; Chicago Area: John Hobbs, 2970 N. Lake Shore Dr. #18B, Chicago, IL 60657, john@icnetco.com; Judith Foster, 32B Marento Ave., Forest Park, IL 60130, jfoster@kodak.com INDIANA: Howard Warren, Jr. 2807 Somerset Bay, Indianapolis, IN 46249, 317-253-2377. IOWA: Robin and Rick Chambers, 907 Fifth Ave, Iowa City, IA 52240, 319-354-2765, RChamb2912@aol.com; Mike Smith, 1211 West St., Grinnell, IA 50112, 515-236-7955, Michael_D_Smith@ecunet.org KANSAS: Tammy Rider, 3001 SW Randolph, Apt. A, Topeka, KS 66611, 785-266-6695, TRider7140@aol.com KENTUCKY: Michael Purintun, 522 Belgravia Ct., Apt. 2, Louisville, KY 40208, 502-637-4734, michael_purintun@pcusa.org LOUISIANNA: Ellen Morgan, 2285; Cedardale, Baton Rouge, LA 70808, 225-344-3930. MAINE: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401- 2658, 802-862-6605, ken.wolvington@pcusa.org MARYLAND: Joan Campbell, 3401 White Ave, Baltimore MD 21214-2348, 410-254-5908, ThomCAM96@aol.com MASSACHUSETTS: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401-2658, 802-862-6605, ken.wolvington@pcusa.org; John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624- 6698. MICHIGAN: John Lovegren & Dan Isenschmid, 269 McKinley Ave, Grosse Pointe Farms,MI, 48236, 313-885-9047, pointetox@copmpuserve. com MINNESOTA: Tammy Lindahl, 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-2191, tammy_lindahl@ecunet.org; Dick Lundy & Lucille Goodwyne, 5525 Timber Ln., Excelsior, MN 55331, 612- 470-0093, dick_lundy@pcusa.org MISSOURI: Jeff Light, 4433 Campbell, Kansas City, MO 64110, 816- 561-0555, JeffLight@aol.com; Peg & Doug Atkins, 747 N. Taylor, Kirkwood, MO 63122, 314-822-3296, peganddoug_atkins@pcusa.org NEBRASKA: Cleve Evans, 3810 S. 13th St., #22, Omaha, NE 68107- 2260, 402-733-1360, cevans@scholars.bellevue.edu NEW HAMPSHIRE: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401- 2658, 802-862-6605, ken.wolvington@pcusa.org NEW JERSEY: Donna Riley, 271 Varsity Ave. #6, Princeton, NJ 08540,609-720-0954, dmriley@alumni.princeton. edu; Jim Anderson, P. O. Box 38, New Brunswick, NJ, 08903-0038, 732-249-1016, JDA@scils.rutgers.edu NEW MEXICO: Linda Manwarren, 7720 Browning Dr. NE, Albuquerque, NM 87109-5303, 505-858-0249. NEW YORK: Charlie Mitchell, 56 Perry St., #3-R, New York, NY 10014, 212-691-7118; Cathy Blaser, 350 W. 85th St., New York, NY 10024, 212-595-8976, Catblaser@aol.com; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-6632. NORTH CAROLINA: James R. Foster, 500 Meadow Run Dr., Chapel Hill, NC 27514-8022, 919-933-0498, j-efoster@mindspring.com OHIO: Tricia Dykers Koenig, 3967 Navahoe Rd., Cleveland Hts. OH 44121, 216-381-0156, tricia_dykers_koenig@ecunet.org; Hal Porter, 4160 Paddock Rd.,Cincinnati, OH 45229, 513-861-5996, hgporter@hotmail.com OKLAHOMA: John P. McNeese, P.O. Box 54606, Oklahoma City, 73120- 1404, 405-848-2819, mcneese@theshop.net OREGON: We need a volunteer! PENNSYLVANIA: Rob Cummings (Pittsburgh Area), P. O. Box 394, Jackson Center, PA 15133-0394, 724-475-3285, robcum@toolcity.net; Eleanor Green, P.O. Box 6296, Lancaster, PA 17603, 717-397-9068; David Huting (Philadelphia Area), 215-735-4139, David_Huting@vanguard.com RHODE ISLAND: John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698. TEXAS: Jay Kleine, 1108 Toyath St., Austin, TX 78703-3921, 512- 477-7418; Gail Rickey, 13114 Holston Hills, Houston, TX 77069, 713-440-0353, patrickey@aol.com; Don Grainger, 4606 Cedar Springs, #1227, Dallas, TX 75219, 214-528-6278, harcourtbrace.com VERMONT: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401- 2658, 802-862-6605, ken.wolvington@pcusa.org VIRGINIA: Marco Antonio Grimaldo, 2848 Fairhaven Ave., Alexandria, VA 22303, 703-960-0432, mgrimaldo@juno.com WASHINGTON: Lindsay Thompson, P.O. Box 2631, Seattle, WA 98111- 2631, 206-285-4130, LThomp6394@aol.com; Richard Gibson, 18808 68th Ave. W., Lynnwood, WA 98036, 425-774-7007, RKGibson@juno.com WASHINGTON, DC: See District of Columiba. WISCONSIN: Richard Winslow, 111 E. Water St., #100, Appleton, WI 54911-5791, 414-731-0892. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PRESBYTERIAN ALLY ORGANIZATIONS This is a list of other organizations working for a truly inclusive Presbyterian Church (U.S.A.). Please send me additions and corrections. -- Thanks! Jim Anderson. Covenant Network of Presbyterians CNP is a network of Presbyterians who care about our church and its witness, considering what it means to be faithful Presbyterians in a time of challenging controversy. How can we and our congregations live with the new ordination standard, G- 6.0106b, in our **Book of Order** and still be faithful to our own understanding of the Gospel. Pam Byers, Exec. Director. Administrative Office: c/o Calvary Presbyterian Church, 2515 Fillmore St., San Francisco, CA 94115, 415-351-2196, fax 415-351- 2198, www.covenantnetwork.org Hesed (Hebrew: The Covenant of Steadfast Love) Hesed is an informal coalition of PCUSA. 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, 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. 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. PPGL groups are being established on a nationwide basis. A web site and support telephone line offer help to parents and direction to those interested in organizing a PPGL support group in their specific locale. Identities of parent participants are closely guarded and meeting locations are not publicized. This nonprofit ministry welcomes and now includes parents, grandparents and siblings of all faiths, beliefs and backgrounds. There are no dues or membership fees. PPGL is not involved in: political or social activism; professional guidance, counseling or therapy services; HIV/AIDS caregiving ministries; or efforts or ministries to elicit changes in sexual orientation. For more information, interested parents may call PPGL's support line at 972-219-6063, or contact Margaret E. Gurecky, Director, PPGL, Inc., P.O. Box 600882, Dallas, TX 75360-0882, 972-436-5237; Board President: The Rev. Dr. Roger T. Quillin, 214-827-5521. -- PPGL press release, Jan. 1, 1999. Presbyterian Partnership of Conscience (P.P.C.) P.P.C., a partnership project of MLP, 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, Coordinator, c/o United University Church, 817 W. 34th St., Los Angeles, CA 90007, 213- 748-0209 ext. 13, fax 213-748-5521, bears@usc.edu 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, 3443 E. Waterford Ave., St. Francis, WI 53235, 414-486-9939, JGregg@aero.net; Mae Gautier, Treasurer, 4242 Elmwood Rd., Cleveland, OH 44121, 216- 691-9558. That All May Freely Serve (TAMFS) TAMFS 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. TAMFS has local chapters around the country. Two of them have called their own ministers of outreach and justice, the Rev. Don Stroud in Baltimore (TAMFS: Baltimore, 5828 York Rd., Baltimore, MD, 21212), and the Rev. Tom Hickok in Chicago. 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., Eugene_TeSelle.parti@ecunet.org The Rev. Robb Gwaltney, vice president, 5303 Indian Woods Dr., Louisville, KY 40207-2079, 502-895-2079, Robb_Gwaltney.parti@ecunet.org The Rev. Jean Rodenbough, secretary/communicator, 313 S. Market St., Madison, NC 27025, 910-548-6158 h., Jean_Rodenbough.parti@ecunet.org The Rev. Hank Bremer, treasurer, 4355 Kenyon Ave., Los Angeles, CA 90066, 310-397-6916 h., 435-1804 w., 495-2223 fax, 72066.543@compuserve.com The Rev. Chris Iosso, issues analyst, 191 Revolutionary Rd., Scarborough, NY 10510, 914-944-8070 h., 941-1142 w., Christian_Iosso.parti@ecunet.org The Rev. Tom Heger, membership coordinator, P.O. Box 1359, Manchaca, TX 78652, 512-282-7586 h., -6200 w., Tom_Heger.parti@ecunet.org Ray and Betty Kersting, membership secretaries, 305 Loma Arisco, Santa Fe, NM 87501, 505-982-4548, Ray_and_Betty_Kersting.parti@ecunet.org The Rev. Doug King, newsletter editor, 7833 Somerset Cir., Woodbury, MN 55125-2334, 612-731-4885 h., Don_King.parti@ecunet.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MASTHEAD (Publication Information) MORE LIGHT UPDATE, Volume 20, Number 3, January-February 2000. ISSN 0889-3985. Published bimonthly by More Light Presbyterians (Presbyterians for Lesbian & Gay Concerns), an organization of Ministers, Elders, Deacons, Members, Congregations and other Governing Bodies 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), DeWitt House 206, 185 College Ave., New Brunswick, NJ 08901. Editorial Associate: Lindsay Thompson; Printer: Ken Barta, Brunswick Typographic Inc.; Production Associate: Caridad Elva de las Mercedes Navarro Gallardo de Catala. Electronic version available via email. Email Discussion List: mlp-list@scils.rutgers.edu (To join, send email to: Majordomo@scils.rutgers.edu; in body of message put: subscribe mlp-list; to leave list, put: unsubscribe mlp-list. MLP home page: http://www.mlp.org 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 MLP: $50.00. Annual subscription (included in membership) to MORE LIGHT UPDATE: $18.00. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * corrected version 12-6-99