Date: Fri, 18 Feb 2000 12:03:54 -0500 (EST) From: "James D. Anderson" Subject: March-April MORE LIGHT UPDATE * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT UPDATE March-April 2000 Volume 20, Number 4 * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * HIGHLIGHTS The Shower of Stoles. Top Ten Contributions. Resisting Change. Dreams. MLP Beliefs. Awards. Gearing Up for General Assembly. People: Advocating, Celebrating, Saying Good-bye. Court Cases. Good Books. FULL CONTENTS CHANGES OUR COVER: Rodger Wilson with his Stole at General Assembly 1999 PEOPLE On the Road with Michael Adee, MLP's National Field Organizer Celebrating Lives & Saying Goodbye Remembering Rodger Wilson, by Todd Freeman & others Presbyterian Promise: Remembering Tom Otte, by Ralph Jones Trying to Say Goodbye to the PCUSA, by Susan C. Cook [NOT IN PRINT VERSION YET!] GENERAL ASSEMBLY Getting Ready for General Assembly 2000 "Take a Hike" Overtures Draw Battle Lines Between Liberals, Conservatives -- and Conservatives, by Alexa Smith MLP NOTICES Nominations for MLP Board Merger Paperwork Complete: PLGC Contributions No Longer Tax Deductible EVENTS JOBS FEATURE STORIES The Shower of Stoles: Reflections on the Fifth Anniversary, By Martha Juillerat, Project Director Called -- & Called Again, by Diana Vezmar-Bailey The Top Ten List: Contributions of LGBT Persons to the Church, by Tricia Dykers Koenig Institutional Resistance to Change, by Sue Spencer Bittersweet Dreams for a Troubled Church, by Gordon Shull What does the Bible Say About Being Gay? -- Results from a 1998 Survey of 474 More Light Presbyterians, by Karen K. Miles, Ph.D. [NOT IN PRINT VERSION YET!] No Award for Jesus, by Gene Huff BUT: Women's Ministries Seeking Nominations for Women of Faith Awards, by John D. Filiatreau Lazarus Fetes Fado, Barnett and Charlton Amendment B Challenges Go to Highest Court Two Errors in the Christ Church Decision Amendment B Heroes Meet in New York City, by Donna Michelle Riley Panel Puts Faces on Church "Court" Cases, by Jim Tiefenthal The Court Decisions Life-Partner Commitment Celebrations The Openly Gay Candidate Case GOOD BOOKS **Reclaiming the Spirit: Gay Men and Lesbians Come to Terms with Religion**, Reviewed by Gigi Ross-Fowler. **Friends and Family: True Stories of Gay America's Straight Allies**, Reviewed by Linda A. Malcor, Ph.D. **Homosexuality and Christian Faith: Questions of Conscience for the Churches**, Reviewed by Gene Huff. [NOT IN PRINT VERSION YET!] 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 Change Board Member and Rochester (N.Y.) chapter leader Ralph Carter's email to: rcarter@rpa.net Change Board Member and MN Liasion Tammy Lindahl's email to: TLLindahl@aol.com Remove Dorothy Fillmore as PresbyNet Liaison, and substitude Bill Capel, Bill Capel, 123-R W. Church St., Champaign, IL 61820-3510, 217- 355-9825 wk., 352-2298 h., Bill@Capel.com. MANY THANKS, Dorothy, for your long and faithful service as PLGC board member, GA witness, and PresbyNet liaison. Change Missouri liaisons Peg & Doug Atkin's email to: atkinspegdoug@juno.com Moderator Tanya Denley reports that "Acts 10:15," the MLP chapter at McCormick Theological Seminary, is now officially recognized by the Student Session, and thus has a student representative to the Session -- "which gives us at McCormick something more to celebrate!" The complete listing for Acts 10:15 is: Acts 10:15, McCormick Theological Seminary, Tanya Denley, 5555 S. Woodlawn Ave, Chicago, IL 60637, 773-288-6220, tdenley@juno.com; James Hicks, 1519 W. Rosemont Ave. #2W, Chicago, IL 60660, 773-338- 5278, booyim@21stcentury.net Please welcome a new seminary chapter! Katie Ricks writes: Greetings all, from the Imago Dei group at Columbia Seminary. Imago Dei is the name that we've given to the gay/straight alliance/MLP group here at Columbia Theological Seminary. We have two co-conveners -- Andrew Foster Connors and myself, Katie Ricks. Here's our contact info.: Imago Dei, Columbia Theological Seminary, Andrew Foster Connors, 404-377-2205, connors@mindspring.com; Katie Ricks, 404-377-9531, AuntKatieR@aol.com, Columbia Theological Seminary, P.O. Box 520, Decatur, GA 30031. Change Texas liaison and Grace Presbytery chapter leader Don Grainger's email to: don_grainger@harbrace.com Change Kentucky liaison Michael Purintun's email to: michaelp@ctr.pcusa.org Change Delaware liaison Jeff Krehbiel's email to: jeffreyk@westpc.org; and change Delaware liaison Patrick Evans' address and phone to: 91 E. Main St., #402, Newark, DE 19711, 302-266-9878. Hugs and thanks to Carla Pridgen: After years of service, Carla is stepping down as our liaison for transgender concerns. Frankly, she has found being Presbyterian too painful for her in recent years. Her parting words were, with a laugh, "tell those rabble rousers staying in the Presbyterian Church not to let those *%$#@! get them down." Thanks so much, Carla, for your witness to us and to the whole church! We have a new liaison for Oregon. Janet Stang from Central Point, OR. Janet and her husband, Paul, moved to Oregon from the Bay Area. She has served on the presbytery staff, SFTS staff, and is currently on session at her church. She has been an ally with MLP for many years and is active in Voices of Sophia as well. -- Michael Adee. Here's her listing: Janet Stang, 1244 Looking Glass Way, Central Point, OR 97502, 541-664-9189, stangp@transport.com Liaison for Youth Concerns Brian Cave writes: Hey! I finally found my own place to live: Brian Cave, 199 8th St., Apt. 3, Brooklyn, NY 11215, 718-369-6434, bcave2@juno.com Change Washington State liaison Lindsay T. Thompson's address and email to: 200 W. Mercer St., Suite 207, Seattle WA 98119-3994, tradelaw@thompson-law.com; Washington State liaison Richard K. Gibson's email is: rkgibson@juno.com Change California and Presbyterian Act-Up liaison Lisa Bove's email to: lbove@chla.usc.edu The MLP chapter at SFTS has two additional liaisons. They are Sally Juarez at sallyjuare@aol.com and Bill Bess at 19 Belle Ave #7, San Anselmo, CA 94960, 415-460-0733, billbess@aol.com; also change Shelly Holle's email to: sholle@sfts.edu Evon Lloyd McJunkin writes: In the latest editions of the More Light Update both my name and email address are incorrect!! This won't help the cause in our area!! ... Please change "Evan" to "Evon" so that the listing reads: LAKE ERIE: Evon Lloyd McJunkin, 5440 Washington Ave., Erie, PA 16509, 814-864-1920, evon@erie.net Change Delaware liaison Patrick Evan's address and phone to: 91 E. Main St., #402, Newark, DE 19711, 302-266-9878. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER: Rodger Wilson with his Stole at General Assembly 1999 (photo by John Martin). We celebrate both the Shower of Stoles and the life-long ministry of our beloved Rodger Wilson in this *More Light Update.* Other photos in this issue were provided by Jud van Gorder, Jack Hartwein-Sanchez, Bill Moss, Harold Snedeker, Ralph Jones, Martha Juillerat, and John Martin. **Please send us your photos!** * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PEOPLE On the Road with Michael Adee MLP's National Field Organizer As I travel the country from church to church, MLP Chapter to Chapter, presbytery to presbytery, seminary to seminary, it has become so clear how essential and life-giving we, as More Light Presbyterians, are in our church, and also as a witness to people of faith in other denominations and to people of justice in civil society. Listening to LGBT people and their families, and to heterosexual allies, I continue to learn the value of our being a national organization and network working for change -- systemic and personal, national and local, and in every arena essential to the accomplishment of a truly welcoming and inclusive Church -- legislative action, judicial response and support, education, advocacy, the building of community, and pastoral care. Recent journeys have brought me from the north to the west, Chicago and Los Angeles. In Chicago, I met with the newly sanctioned Acts 10:15 LGBT/Allies Student Group at McCormick. Rev. Tricia Dykers Koenig, MLP Board Member, and I met with the group and we had a wonderful pot-luck meal and meeting. Worshipping with the Presbytery of Chicago in a special presbytery-wide service completed the day spent at Fourth Presbyterian Church, which had begun with the Fourth Forum Class as well as morning worship. The Los Ranchos Chapter in the Orange County area held its first conference, "Sexuality in Christian Community," which I led with Droze Kern, MSW, LISW, a local therapist. I preached at St. Mark's Presbyterian Church, Newport Beach, and offered an adult forum class on "Jesus, the Gospel and the Inclusive Church." MLP Board Member, Bear Ride, organized and hosted a dinner meeting with clergy of More Light Presbyterian Churches in the Los Angeles area. Bear and I also participated in a special community wide faith forum on LGBT concerns. Rev. Susan Craig served on the panel of that forum. With the turn of the calendar to 2000, it means that it was 15 years ago that Rev. William Sloan Coffin, then pastor of the historic Riverside Church in New York, declared the following: "We now have a sharply divided church, one divided by homosexuality, or should we call it homophobia -- the fear of and contempt for homosexuals. However we label it, it is the most divisive issue the churches of America have encountered, or evaded, since slavery." While we have made significant progress in our church and in our society, we still have anti-gay laws barring LGBT people from open service in our church; hate crimes against LGBT people continue to increase; gay youth are vulnerable to suicide, harassment at school and rejection at home; and opposition to our relationships, commitments, and unions is on the rise in church and in society. Now is the time, in this new millennium, to get it right, to speak out against prejudice, discrimination and injustice in any form. Now is the time for us to stand up for a Gospel that embraces all persons and a Church that is open to all, regardless of sexual orientation, gender identity, or any other human difference. I am very grateful that as More Light Presbyterians, you have given me the opportunity and privilege to travel this country to invite, encourage, help and honor others to speak out, to find their own voice, to take a stand, and to embrace one another and the Gospel in ways that honor the God who has made and loves all of us. -- With much hope and grace, Michael.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Celebrating Lives & Saying Goodbye We celebrate the gifts and lives of several More Light Presbyterians, as we hold their families and loved ones in our special thoughts and prayers. Gus Sindt died on Christmas Day. Gus is the father of our founder David Bailey Sindt, and in this role Gus was our "PLGC/MLP Dad." His partner in life Char Sindt continues as our beloved "PLGC/MLP Mom." The Rev. Donna E. Prickett died on December 13, 1999. She was a long-time PLGC'er and More Light Presbyterian, most active in the Synod of the Northeast, where she was synod associate executive for women's concerns and evangelism for 19 years. Tom Otte died March 4, 1999 (see below, and also the May-June 1999 *More Light Update*.) One of our original PGC/PLGC/MLP'ers, Rodger Wilson, died on November 29, 1999. We remember his life and many gifts in this *Update*. Robert Hasek of Washington, DC and Baltimore, MD died recently. We plan a celebration memorial by Chris Glaser in the next *Update.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Remembering Rodger Wilson Let us all give thanks for the gracious and lively, sharing life of Rodger Wilson. On Monday, 29 November, his life-partner James Nicholson wrote: "This afternoon Rodger very quietly and peacefully went to be in the arms of the God he lived his entire live for. ... He is at peace." -- *James*. I believe Rodger Wilson was the last remaining active member of MLP / PLGC who had been with David Bailey Sindt when David founded PGC (which later became PLGC) in 1974. David and Rodger were both at PGC's very first G.A. in Louisville, 1974. I became a regular PLGC General Assembly "groupie" in 1978, so I enjoyed Rodger's lively and gracious company at every G.A. for many years after that. During those years he took on many leadership roles, including co-moderator, board member, and official or unofficial host of our G.A. hospitality suites. During those years, Rodger was the chief architect of our "ministry of presence" at General Assembly, a witness which he made gracious, fun, and very outgoing to all we came in contact with. His imprint was very much on the character of PLGC then, and that warm and loving influence continues to this day. -- *Jim Anderson, PLGC Communications Secretary from 1980 until our MLP merger, and editor of the **More Light Update**, 1980-present.* Rodger Wilson: A Man of Vision December 1st was World AIDS Day, a day filled with both hope and sorrow. It's somehow ironic and very fitting that the Memorial Service held to celebrate the life of our own Rodger Wilson was held on this years World AIDS Day, a disease which he valiantly and gracefully fought for over a decade. That service was held at his new church home, Rutgers Presbyterian Church in New York City. There was also a service held here at Bethany Presbyterian Church in Dallas, on Monday, December 20th at 1:00 p.m. Both Janie Spahr and the Turtle Creek Chorale were in attendance. The sense of loss is great for us at Bethany, a church and a people Rodger loved so dearly. Though I've been the pastor here for less than 2-1/2 years, my connection to Rodger goes back much further. I spent my seminary internship year in the city of Canyon in West Texas, living next door to Rodger's mother, Donna. It was then, in 1991, that I learned that she had two sons, both gay and both HIV positive. When I went back to San Francisco for my final year of seminary, I met Rodger's older brother, Ric, and had the honor to be with him and Donna at the time of his death in October, 1992. Donna commented then about the incredible pain of losing a son, and she mentioned that it was intensified by knowing that she would be going through it all again with Rodger. Rodger reached out to me in appreciation, and our friendship grew when I moved to Fort Worth. The simple fact of the matter is that I wouldn't be the pastor of Bethany today had Rodger not known of me and invited me to preach here during the year when Bethany was without a pastor. For this providence I am deeply grateful! Rodger, it is clear to everyone, was a visionary! He had a clear picture long ago of how the church was being called to a ministry of inclusiveness and he devoted his life to this ministry. It was Rodger that brought the More Light movement to Bethany twenty years ago! I know he was deeply pained that the Presbyterian denomination he loved so much wouldn't ordain him as a Minister of the Word and Sacrament. What I find remarkable about Rodger is that didn't seem to stop him much from carrying out that ministry in every way he could. Bethany owes much of it's survival during the lean years to this man of vision! I am honored to have known Rodger as well as I did, knowing that so many of you have even closer and much longer ties to him. I am honored to have witnessed the love so beautifully expressed between Rodger and James, who faithfully shared their lives with each other for over 16 years! What a model of a committed, God- blessed relationship! So together, as a community of faith, we mourn the loss of one who meant so much to the life, mission, and ministry of the Presbyterian Church. Perhaps it is also fitting that we are preparing to celebrate the birth of the One who so revealed the love of God for each of us and brought the promise of eternal life -- a promise always made more powerful during the loss of a loved one. Rodger, we will miss you and we will always love you! -- Rev. Todd Freeman, Bethany Presbyterian Church, Dallas, Texas. * * * On behalf of National More Light Presbyterians, we remember and honor Rodger Wilson as one of the early "pioneers" of the lesbian, gay, bisexual and transgender movement in the PCUSA. Surely he created a path so that others could follow and find their way. Our thoughts and prayers remain with his long-time partner, James Nicholson, and his mother, Donna Wilson. -- *Michael J. Adee, M.Div., Ph.D., National Field Organizer, More Light Presbyterians.* * * * The memories rush in. Rodger -- planting, painting, preaching, singing, organizing, cooking, repairing, planning. Rodger -- laughing, being crabby, lighthearted, serious, loving, irritable, challenging. Oh my, he loved center stage and he had what it took to be there. He helped me see the injustice that homosexuals have to endure and he made me care that it is happening. I shall miss him. -- *Peggy Osborne, Bethany Presbyterian Church.* * * * I first met Rodger Wilson in the fall of 1977. I had just come to Dallas to attend graduate school at the Dallas Theater Center. Rodger had gone to college with my boyfriend at the time so he immediately invited us to his birthday party on October 4th, which also happened to be my birthday. It was the first of many invitations as Rodger was a very gregarious person who loved to entertain -- with lots of food. It was in a little apartment near the theater and I am sure it was mostly chips and dip and a long way from the lavish food of later years. After Rodger finished graduate school, I lost track of him while he was busy helping found the chorale. We next crossed paths when I was studying at a meditation school. One of my teachers was James Nicholson and one Friday night he brought his new partner to a group meeting. James thought he was finally bringing Rodger to a place where nobody knew him, but Rodger knew a number of people -- including me. A couple of years later, ... I decided I needed a church home and a choir. And I remembered that Rodger was the choir director at Bethany. Rodger welcomed me into the choir and into his and James' life. When [our son] David was still an infant, Randy went off to study ... for nine weeks. Almost every Sunday, James and Rodger would have lunch with me and the baby after church. Because David had this head of blond hair, lots of the waiters would assume that Rodger was the Dad. He got a big kick out of that. He loved kids as we all saw in his relationship to his nieces Joanna and Jamie and to our children at church. Over the years, Rodger and I have shared a lot Thanksgivings, more meals than I can count, laughter, tears, music, arguments, a hotel room (we had a spouse's vacation once). My family and I will miss Rodger very much, but we feel very grateful that our lives were enormously enriched by him. -- *Elly Lindsay, Bethany Presbyterian Church.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Promise: Remembering Tom Otte Dedication and Promise by Ralph Jones Hartford, CT -- Sunday, November 7, 6 p.m. "Waiter, table for eight, please," was the improbable request at the only restaurant open in downtown Hartford -- MacDonald's. The faithful from the far corners of the Presbytery of Southern New England had been gathered by circumstance for a shared meal of Big Macs, french fries and cups of Coke. Shortly we adjourned to the sanctuary of First Presbyterian Church in Hartford where our numbers multiplied and the gifts of the spirit were abundant. The occasion was a Service of Dedication -- a service of witness, promise, dedication -- and celebration. The story began long ago. Rev. Tom Otte served this presbytery for twenty-four years following his ordination by one of our predecessor presbyteries. His ministry took many forms, but always his home was open to those in need. Increasingly his ministry among us had included advocacy of and education about issues of justice and inclusion for lesbian, gay, bisexual and transgendered people. This past March he was brutally killed. We gathered to witness. Many churches observed this as All Saints Day. The Hartford sanctuary was filled with a hundred of the stoles collected by the Shower of Stoles Project "to give a voice to lesbian, gay, bisexual and transgendered people of faith from all over North America." We gathered to promise. The urgency of Tom Otte's ministry has been transforming for many of us. It is being continued through the formation of Presbyterian Promise, a ministry formally announced and celebrated at this service. We gathered to dedicate. Sarah and Jonathan Otte joined us to present one of their father's liturgical stoles for dedication to the Stoles Project. Rev. Barbara Prasse read the biography. Tom Otte, 1942-1999 Tom, our dear brother in Christ, was a gentle, compassionate man with a strong sense of justice and a delightful sense of humor. He was a man who loved his family deeply, a minister of the Word and Sacrament, committed to the church of Jesus Christ and that part of the Church of which he was a member -- the Presbytery of Southern New England. Tom was a man who knew about pain, his own and that of others -- the pain which he brought to those he loved in accepting himself as a gay man, as well as the pain of rejection from the Church he sought to serve. Tom used that pain to seek out others who, like him, were denied the full and free exercise of their ministry as baptized Christians. His pastoral concern coupled with his strong sense of justice led him to build within the Presbytery support for lesbian, gay, bisexual and transgendered persons. His style was never confrontational. He sought to open the hearts and minds of people through personal testimony, prayer and gentle persuasion. He helped start a chapter of PLGC (meetings held at his and Wilma's home) and shortly before his death helped to initiate the ministry of Presbyterian Promise in this Presbytery. We give this stole donated by Tom's family to the "Shower of Stoles" in gratitude for Tom's grace-filled life and for his ministry among us, with the promise to continue working toward and praying for a just and open Presbyterian Church in which all may freely serve. We love you Tom! More Light Presbyterians of the Presbytery of Southern New England November 7, 1999 We joined to celebrate. The music of Elder Wayne Osborne, from First Presbyterian Church, Stamford, and co-moderator of Presbyterian Promise, and Dianne Ney, organist at First Presbyterian Church, Hartford, joined the energy and joy of the word shared by the Rev. Janie Spahr and the prayers of those gathered, led by the Rev. Letty Russell. Among the evening's special music was a new song, "We've Heard a Promise," written for the occasion by Wayne Osborne. Delivered in a unique styling one might call "white soul," the refrain is: "We've heard a promise. Shout Hallelujah! Trust in the word that we've heard. God has called us. Our God made us able. God set us free to freely serve." Presbyterian Promise is a new ministry, affiliated with MLP and That All May Freely Serve, that grew out of the need to continue Tom Otte's witness and ministry in this area. It is still in the formative stage, meeting with sessions and gathering supporters. Its announced mission is: *to proclaim God's promise of justice and love in Jesus Christ by organizing inclusive and inquiring churches in the Presbytery of Southern New England into a community of mutual support for the empowerment of Lesbian, Gay, Bisexual and Transgendered persons (LGBT), and for outreach, education, and Christian evangelism.* Presbyterian Promise believes the time has come to live out God's call to "love our neighbor as ourselves." This is a call to an inclusive love that welcomes all people to God's table. That invitation is central to the Gospel. God calls us to embrace those who have been excluded or marginalized, to welcome them into the fold, and to honor their call and their desire to serve God. Presbyterian Promise is committed to a vision of a just and inclusive church. We have seen our church exclude too many people, discriminate against too many God has called, and reject those who offer themselves as a living sacrifice to God. In particular, for almost twenty years the Presbyterian Church (U.S.A.) lived with a policy of "definitive guidance" and since 1997 that policy has been translated into a constitutional amendment that in effect excludes any lesbian, gay, bisexual, or transgendered persons from ordination to leadership positions within the Presbyterian Church (U.S.A.). It is imperative the church reverse this situation and that we heed God's commandment to "love others as we love ourselves." -- *Presbyterian Promise, P.O. Box 227, Greenwich, CT 06836, e-mail: PresbyPromise@aol.com.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * THIS STORY IS NOT IN THE PRINTED VERSION. I'M HOPING TO GET IT INTO THE NEXT PRINTED UPDATE! -- jda Trying to Say Goodbye to the PCUSA Dear Jim Anderson, I am contacting you at the suggestion of Diana Vezmar-Bailey, a dear friend and fellow refugee from the PCUSA (see her story elsewhere in this *Update*! -- JDA). Attached is a copy of a letter I wrote some time ago officially stating my withdrawal from the Presbyterian Church. This was a difficult decision for me in many ways but one I felt I simply had to undertake. As you can see, I copied the letter fairly widely, and perhaps most painful is that I have received *NO WORD* from anyone -- no confirmation that I have indeed been removed from any rolls, no statements of regret, etc. I'm not sure what I was expecting, but it wasn't to be *IGNORED to death!* -- Susan To: Clerk of Session, Covenant Presbyterian Church. Grace to you and peace, in the name of our Lord Jesus Christ. While I have had no communication from Covenant Presbyterian Church for many years, my previous experience as Clerk of Session leads me to believe I am still on your rolls, albeit as an inactive member. I have never received any correspondence that would indicate I have been removed from your rolls. I am writing now to formally request a termination of my membership not only at Covenant Presbyterian Church but from the larger PCUSA body. This is a decision I have not undertaken lightly. Indeed, it has come after years of soul-searching and prayerful consideration. I deem it important enough that I wish to share my motivation; I wish the larger church body to hear my voice. For all practical purposes, I was born Presbyterian, baptized at Church of the Covenant (Cleveland), and raised within a home where Presbyterian (then UPCUSA) values of decency and good order reigned. Both of my parents -- Albert B. Cook, III and Jeanne M. Cook -- served as ruling elders for multiple terms and were elected to a host of Synod and Presbytery committees. My father was treasurer and Clerk of Session of my home church and a delegate to the General Assembly; my mother, until her death in 1997, taught more Sunday School, led more Vacation Bible School, and chaired more church committees than anyone I've known. I attended a Presbyterian Church during my college days, taught Sunday School and sang in the choir. In graduate school I became particularly active at Northside Presbyterian (Ann Arbor) serving as ruling elder and later Clerk of Session. Only when I took my first job in Middlebury Vermont did my Presbyterian ties become tested; the closest UPCUSA church was over an hour's drive away. When I returned to Wisconsin in 1991, I rejoiced that I would have a number of options, and after sampling the various congregations here in Madison, my then husband, Timothy Mazur, and I chose Covenant largely for the excellence of its religious education program. I regret that given the size of the congregation and the briefness of our time there, due largely to the dissolution of our marriage, there are probably few, if any, who remember us. My break with the Presbyterian Church as it is currently constructed began after my divorce and remarriage in 1995. My current husband was raised Catholic and feels as strongly about the value of his church heritage as I do mine. However, I made it clear to him that I could not belong to a church body that would not grant me full personhood, that would not allow me to serve as a celebrant of its most sacred rituals. And he concurred. However, *having taken this position, how could I continue to support with my time, energy and financial resources a church body equally theologically blind, one that would not grant full personhood to gay men and lesbians, who would force individuals to choose between their whole sexual selves and a narrow and theologically untenable definition of sin and of ministerial or pastoral fitness?* The more I turned this issue over in my heart as my husband and I looked for a new church home, the more I realized with great sadness that I could no longer remain part of the church that had been so much a part of me and my self-identity as a believer. I could not justify to myself why an unequal position was inexcusable for women but not so for self-avowed and practicing homosexuals. Fundamentally, I could not belong to an organization that would deny full status to individuals I know to be devout, Christ-like people, and would judge these people and their committed unions as outside God's plan for humanity. Ultimately, I had to choose between a narrow definition of myself as a Presbyterian and a larger view of myself as a believer in God's promise for all. Years ago when my home church (West Side) in Lawrence, Kansas first began a discussion of the issue of sexuality around 1978, I remember hearing concerns voiced that an acceptance of homosexuality would cause families to leave the church. I am writing this long letter and copying it widely so that it will be known that I have left the church for the opposite reason. I am no longer a Presbyterian because that body refuses to acknowledge and embrace the variety and richness of God-given sexualities. The Church can no longer count me and my family among its members. I know that little remains permanent except God's love and the Spirit's power. This Church body has changed its position on many divisive issues over time -- slavery and the ordination of women are cases in point. I believe and pray that a change with regard to homosexuality will take place in my lifetime. For now, my husband, our son, my son and myself have joined the James Reeb Unitarian Universalist Congregation where we have found a community of believers with whom we can worship and work, a community whose spiritual promises embrace all. -- *In Christ and the Spirit Who Makes Us One, Susan C. Cook.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * GENERAL ASSEMBLY Getting Ready for General Assembly 2000 It's not too soon to start planning for the 2000 Presbyterian Church (U.S.A.) General Assembly in Long Beach, CA, Saturday, June 24 through Saturday, July 1. MLP'ers will gather on Friday, June 23 to gear up! Here's some preliminary information. Look for more details in the May-June *More Light Update*! Housing: Registration and housing forms will be going out soon. You can call the Office of the General Assembly, 1- 800-210-9371, to request a registration packet, which includes a housing form. You will need this form to stay in a G.A. hotel! Schedule: Saturday, June 24 8 a.m. Pre-Assembly Strategy meeting with all allied groups. Saturday, June 24 5-7 p.m. More Light Presbyterian Celebration Dinner, Hyatt Regency Hotel, Seaview Ballroom. Kirsten Kingdon, Executive Director of PFLAG (Parents, Families and Friends of Lesbians and Gays), mother of a gay son, and a Presbyterian Elder, as well as a More Light Presbyterian (!), will be our keynote speaker. Sunday, June 25 6-7 p.m. More Light Presbyterian Worship Service, 1st Congregational Church of Long Beach. Every evening: Briefings with all allied groups beginning on Saturday, June 24. Strategy: Folks interested in working on MLP strategy (or already working on strategy!) should contact MLP's strategy coordinator Tricia Dykers Koenig, 3967 Navahoe Rd., Cleveland Heights, OH 44121, 216-381-0156, tricia_dykers_koenig.parti@ecunet.org. As usual, More Light Presbyterians will be a major focus of attention. Here's a preview from PCUSA NEWS: * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * "Take a Hike" Overtures Draw Battle Lines Between Liberals, Conservatives -- and Conservatives by Alexa Smith Louisville, KY, 21 Jan. 2000. -- Even as he put the finishing touches on what would become General Assembly Overtures 00-5 and 00-6, the Rev. Jeff Arnold of Butler, Pa., knew he wasn't drafting a "beloved" piece of legislation. He was right. The overtures -- which politely invite liberals to leave the Presbyterian Church (U.S.A.) -- raised hackles even in Arnold's own staunchly conservative presbytery in western Pennsylvania. Now they're raising hackles nationally, with a half-year to go before they are due to arrive at the 212th General Assembly in Long Beach, Calif. The overtures, from the Presbytery of Beaver-Butler, suggest one way of resolving a long-standing quarrel over the nature of the church -- a quarrel that divides liberals and conservatives along ideological grounds and also seems to be creating new divisions in the conservative camp, between hard-liners and moderates and between older traditionalists and younger evangelicals. Overture 00-5 asks the General Assembly (GA) to declare that an "irreconcilable impasse" has developed in the PCUSA over several theological and scriptural matters, notably including the question of permitting the ordination of gay and lesbian candidates for the ministry. Traditionalists argue that calling any ecclesiastical quarrel "irreconcilable" is an affront to an all-powerful God. Overture 00-6 asks the GA moderator to name a task force to explore changes to the *Book of Order* that would allow liberals -- some of whom say their consciences require them to defy the denomination's constitution on the question of ordaining gays and lesbians -- to leave the PCUSA and to take their property with them. Normally, when a church disbands or leaves the PCUSA, its property reverts to the denomination. Overture 00-6, its supporters say, is a pastoral concession aimed at keeping the peace. Traditionalists object that separating the Body of Christ and reinventing a church is something close to anathema. "We're not trying to create division, "Arnold says. "The division already exists, and nobody has found a way to reconcile the differences." It is no secret that the PCUSA's liberal and conservative camps disagree, sometimes vehemently. But Overture 00-5 contends that the split has created "two mutually exclusive theologies" that have evolved into radically different understandings of: * God's biblical authority ("whether the Bible is accurate and the Word God speaks to His entire church with absolute authority, or ... biblical authority is determined by personal feelings or various academic disciplines"); * biblical interpretation ("whether the Protestant watchwords -- 'grace alone, faith alone, scripture alone' -- govern our understanding of the biblical text or ... we allow other hermeneutic devices such as justice/love to displace them"); * Jesus Christ ("whether Jesus Christ, through his atoning sacrifice, is the only means of salvation, or ... there are other means of salvation such as those revealed in the diversity of human religious and philosophical traditions"); * salvation ("whether salvation is primarily God's forgiveness of sin, leading to eternal life and participation in God's church or ... is primarily freedom from political, social or economic disadvantage"); * ecclesiology ("whether the church is God's creation and governed by God through Scripture, the Headship of Jesus Christ and the Holy Spirit, or is an institution to be governed by human political processes and notions of fairness"). "The first amendment (00-5) is the more important," Arnold says. "It has a simple purpose: to highlight what significant theological differences exist between the far right and the far left, though we realize those people are not neatly in camps. We want there to be a theological discussion ... not about sex and not about homophobia." Arnold sees this acknowledgment of the division as the beginning of healing. "And we want the General Assembly commissioners to address the irreconcilable impasse," he says. "(To say) if [it] is there, say yes or no." Needless to say, the handful of clergy in Beaver-Butler Presbytery who consider themselves liberals read the overtures as a way of saying, "Don't let the door hit you on the way out." Beaver-Butler is a largely rural enclave that is unquestionably one of the PCUSA's most deeply entrenched bastions of conservatism. But the actual vote on the overtures split the presbytery down the middle: On one side, the under-35 evangelicals who drafted the overtures (with some fine-tuning by The Presbyterian Forum, a hard-line coalition that focuses on grassroots organizing); on the other, older traditionalists who believe in the classical formulation that the church is Christ's indivisible body, made by God. The vote on Overture 00-5 was 61-46. On 00-6, it was 63-50. "[The overtures give] a limited view of God and God's power ... to say it is impossible to reconcile," grumbles one minister who is angry that the debate ever got this far. He says he's disgusted by any ecclesiology that suggests that the church, which was created and is sustained by God, can be destroyed and reinvented by humans. Overture 00-6 isn't the first recent effort by church conservatives to oust liberals. In 1991 -- back before the church's 173 presbyteries passed the controversial constitutional amendment known as G-6.0106b, which forbids the ordination of sexually active and "unrepentant" gays and lesbians -- an overture from the Presbytery of San Joaquin (California) took a much harder line: It proposed to jettison anyone or any PCUSA institution that was unwilling to declare homosexual behavior biblically unsound. That overture was dismissed by that year's General Assembly. Last year, when two lesbians were chosen to receive the church's "Women of Faith Award," Beaver-Butler tried to protest the decision, but didn't get very far -- even though a commissioner's resolution similar to Overture 00-6 was circulated at the presbytery's May meeting. The clerk did draft letters to the denomination's stated clerk, objecting to the choices and reprimanding the General Assembly Council for its supposed lack of oversight. Although those actions bore no immediate political fruit, they did give rise to an evangelical caucus in the presbytery that has met bi-weekly ever since and authored this year's overtures. What's unusual about 00-5 and 00-6 is their call for liberals to leave. For decades, conservatives have pressured the denomination on various issues by threatening to take their money and members and leave. That's been true since the 1920s, when liberal leaders emerged in many mainline denominations. Nowadays, however, conservatives admit that they have nowhere to go: They don't fit in with the more fundamentalist stances of the Presbyterian Church in America (PCA) and the Evangelical Presbyterian Church (EPC). Moreover, evangelical women don't want to join a denomination that gives women fewer opportunities for ordained leadership, like the EPC, or refuses to ordain women at all, like the PCA. "We don't demonize people, we just think they're mistaken," says the Rev. Dan Reuter of Prospect, Pa., at 65 the oldest member of the evangelical caucus, who will be the advocate for the overtures in Long Beach. "And if this is their conviction (that the church should permit the ordination of homosexuals), they ought to be able to express it." Reuter says the provision that defectors may keep their property might make it possible for some congregations to leave quietly, relieving the tension that masks theological differences that he thinks are way beyond repair. But excision doesn't sit well with traditional conservatives. Surgical-style solutions seem fundamentally wrong to a generation raised on an ecclesiology that stresses peace and unity ahead of purity -- and puts peace and unity before purity even in the ordination vows. The traditionalists are appalled by what they consider a breach of institutional loyalty, and suspect that 00-5 and 00-6 are a kind of smokescreen for evangelicals who would like a clause in the *Book of Order* that allows for gracious separation -- in case a day comes when they would like to leave. Reuter says that wasn't the impetus for the overtures, but says the possible "out" probably comforts some conservatives who are deeply dissatisfied with the PCUSA and consider the property issue to be coercive. The traditionalists say that looking for ways out instead of ways to stay in is looking at the problem backwards. "(You have to have) a sense of maturity, a sense of trust that the denomination recognizes all sorts of diversity, and you also have to trust the Lord," said the Rev. Bill Jamieson of Butler, a pastoral counselor who has been a member of the Beaver-Butler Presbytery for 28 years. He remembers vividly the pain caused by a split in the early 1980s, when five churches left the denomination because of long-simmering dissatisfaction with its policies, including the decision to ordain women. In that case, the presbytery lost the property battle in state court; the breakaway churches were permitted to take their property with them. "Where does it stop?" Jamieson says. "It's like that quote from Pastor Martin Niemoller: 'First they came for the Socialists, and I did not speak out because I was not a Socialist. Then they came for the trade unionists, and I did not speak out because I was not a trade unionist. They they came for the Jews, and I did not speak out because I was not a Jew. Then they came for me, and there was no one left to speak for me.'" "Who will be attacked next? Will they come after me because I have a different view of the church? Where's the unity? Right now it seems like the one with the most power has the most unity." For the Rev. Judy Angleberger of Beaver Falls, Pa., a former presbytery moderator, it's bad enough that the evangelicals are caucusing apart from the full presbytery. She says she feels sadness and resignation as she watches presbyters plunge headlong into what she considers the age-old theological struggle between law and grace. "Beaver-Butler Presbytery has worked internally over the years to build a spirit of collegiality," she says. "This kind of organizing may tend to evade that spirit .... It [cuts] part of us off, and a trust was broken ... (because it kept) the whole body from working on something together. "There's a fragmenting of the spirit of the presbytery, from my perspective as a former moderator." That's not how the caucus sees it, according to some of its leaders, including Bob Davis of The Presbyterian Forum. They claim the body is already broken, and if surgical intervention is what it takes for healing, that's just what it takes. For Arnold, the concept of *ekklesia* ("assembly" in New Testament Greek) is primary, as the place where the community gathers to do God's work, God's mission -- and mission, as he sees it, is suffering enough. "If we've ceased to exist for mission, it is possible to dissolve the denomination without harming the Body of Christ," he says, noting that the Body is bigger than Presbyterianism and that presbyteries often dissolve local congregations without harm to the wider denomination. "I'm not sure we're at that place within the denomination," he says, "but we're not far from it. That's why we used the word 'irreconcilable.'" Such a stance isn't unusual among the under-35 evangelicals, according to Davis, who is convinced that less institutional loyalty is reflective of the times. Some -- like the group dubbed "Angry, Young, West-Coast, Evangelical Pastors" by the Presbyterian Coalition -- talk about "post-denominationalism," in which churches are said to align through common assent instead of being bound by denominational ties, and Christians join local churches, not denominations. Others, like Reuter, describe the local congregation as the locus of *ekklesia*, with other levels of a denomination functioning as a service organization rather than an ecclesial body. "We don't make or unmake ... the Body of Christ," Arnold says. "It is bigger than the PCUSA ... We cannot harm that which God already claimed, although I don't know anybody in the group that is very happy about any of this. When the vote was positive, there wasn't celebrating in the streets. Who's happy?" The Rev. Laird Stuart of the Covenant Network of Presbyterians (a coalition of dissenters against G-6.0106b), who says he has heard of Overtures 00-5 and 00-6 but hasn't seen them in print, says he thinks their conclusions are too bleak. "The basic story of faith is that God takes us where we can't get to ourselves," Stuart says. "And this [the two overtures] is a secular conclusion, one that does not really believe that God can lead us out of this crisis." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP NOTICES Nominations for MLP Board Donna Riley is chairing the MLP Nominations Committee for 2000. If you have any suggestions for activist, committed board members, please send them to: Donna Riley, 271 Varsity Ave. #6, Princeton, NJ 08540, 609-720-0954, dmriley@alumni.princeton.edu. Merger Paperwork Complete PLGC Contributions No Longer Tax Deductible We have finally received our IRS tax-deductible letter for More Light Presbyterians, and PLGC has now been formally dissolved. In a letter dated January 18, 2000, the IRS states that "Contributions to [PLGC] are not deductible after February 26, 1999." All 1999 contributions made payable to PLGC, including all credit-card contributions, went directly to More Light Presbyterians, and all contributions to MLP were and continue to be tax-deductible. Therefore, for verification of your contributions during 1999, I suggest you reply on the letter of acknowledgment you should have received from MLP, rather than any canceled check made payable to PLGC or credit card statement. (If you did not receive your letter of acknowledgement, please contact Dick Lundy, 5525 Timber Ln., Excelsior, MN 55331, 612-470-0093 h., dick_lundy@pcusa.org. We are in the process of changing over the credit card account from PLGC to MLP, but we could not begin this process until after we got the January 18, 2000 IRS letter. -- Jim Anderson. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS Witness Our Welcome 2000 God's Promise Is For You! First International Welcoming Congregation Event Set for 2000 August 3-6, 2000. 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! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE EVENTS February 20, 2000. Bishop John Shelby Spong will be speaking at Fourth Presbyterian Church, Chicago, Sunday, February 20 at 5:00 p.m. February 20, 2000. "What About the T in GLBT," Sunday, February 20, 6 p.m. dinner forum at Westminster Presbyterian Church, 400 I St. SW, Washington, DC. The forum topic will be presented by Pat Conover, M.Div., Ph.D., Ordained Minister, United Church of Christ (UCC). Mr. Conover works as an Information Officer of Church and Society, Policy Advocate for the Poverty Affairs Office. He is a member of the Religious Committee International Foundation for Gender Education, the oldest international committee addressing concerns of transgender education. An open, transgender person, Mr. Conover is a much sought after speaker in the underspoken and misunderstood realm of transgender life and concerns. It promises to be an illuminating evening. The forum is free but reservations are required for the dinner which will be catered by the church's own Southwest Catering Company. A $6 donation for the dinner is suggested. For dinner reservations and/or more information, contact Co-Pastor Ruth Hamilton at 202-484-7700 or 202-479-2241 or bhamil@erols.com. Westminster, a More Light church since 1983, is located on the southwest corner of 4th and I Streets in SW DC. Parking is available in the church lot or on the street. We are one block north of the Green Line Waterfront/SEU Metro stop (from the escalator, proceed north through Waterside Mall to the white brick church on the other side of the Mall). February 20, 2000. More Light Presbyterians of Greater Atlanta invites you to WORSHIP: Celebrating the Presbyterian Church (U.S.A.) & the ministries of: The Georgia Covenant Network of Churches; Imago Dei of Columbia Theological Seminary; More Light Presbyterians of Greater Atlanta; That All May Free Serve -- South; The Shower of Stoles. Sunday, February 20, 2000 at 7:00 p.m., OAKHURST PRESBYTERIAN CHURCH, Atlanta, Georgia. Reception & Information Fair Following. PCUSA Updates at the Reception from: Michael Adee, national field organizer, More Light Presbyterians; Janie Spahr, evangelist and founder, That All May Freely Serve and 1999 recipient of the PCUSA Woman of Faith award. Worship Leaders: Catherine Taylor, preaching, Georgia Covenant Network of Churches, Pastor, Church of the New Covenant Presbyterian; Michael Morgan, organist, author of *Psalter for Christian Worship*, Central Presbyterian Church; Erin Swenson, That All May Freely Serve -- South, Ormewood Park Presbyterian Church, and MLP Liaison for Transgender Concerns; Christine Yoder, Faculty, Columbia Theological Seminary, Sponsor of Imago Dei, North Decatur Presbyterian Church; Victor H. Floyd, Liaison, More Light Presbyterians of Greater Atlanta, North Decatur Presbyterian Church. Sister Cynthia's Do-It-Yourself Shower of Stoles Kits will be available at the reception. "God has yet more light and truth to break forth from the Word." 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 4-5, 2000. Join Third Presbyterian Church, Rochester NY for the weekend with its 2000 Hudnut Preacher, the Rev. Robert Bohl of the Village Presbyterian, Prairie Village, KS. Bohl, a former Moderator of the General Assembly, was co-founder of Covenant Network of Presbyterians, whose purpose is to "articulate and act on the church's historic, progressive vision and to work for a fully inclusive church." Contact office@thirdpresbyterian.org. March 15, 2000. Peter Gomes will be be speaking at Fourth Presbyterian Church, Chicago, Wednesday, March 15 at 7:30 p.m. 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; Worship presider: Horace Griffen; Eucharist Presider: Rev. Erin Swenson. Hosted by Chicago Theological Seminary and Meadville/Lombard Theological School, Chicago, IL. For information contact: Dr. Ken Stone, 773-752-5757 ext 239, kstone@chgosem.edu; Marilyn Nash, 773-363-9916, mnash100@aol.com; http://members.xoom.com/semGBLTs. March 18, 2000. Seeking More Light for a New Millennium: Inclusiveness or exclusion in the Church, featuring talks by and conversation with The Right Rev. John Shelby Spong, Episcopal Bishop of Newark, retired, currently Professor at Harvard University, author of *Why the Church Must Change or Die*. Saturday, March 18, 2000, 10 a.m.-4 p.m., Claremont Presbyterian Church, 111 N. Mountain Ave., Claremont, sponsored by The Lazarus Project -- An Educational Seminar for an Inclusive Church. Ticket donation, $25; students and limited income people, $10. Lunch included with pre-registration. Contact Donn Crail, 909- 624-2401, or Jay Harber, 1200 Northwestern Dr., Claremont, CA 91711. 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). April 14-16, 2000. Sankofa. A special opportunity for lesbian, gay, bisexual and transgender young adults of color -- a safe place for celebration, tears, dreams, healing and the rejoining of mind, body and spirit. Led by Nicole Gordon, therapist, and Tamara Carey, poet, both graduates of Temple University's social work program. 7 p.m. Friday dinner through Sunday lunch, $60 ($30 registration deposit). Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588-1793, fax 610- 588-8510, www.kirkridge.org. April 30, 2000. Millennium March on Washington for Equality. Join thousands of lesbians, gays, bisexuals and transpeople, as well as our friends and allies as we make history on April 30th. Visit us at www.mmow.org. Request info via mail at 1000 16th St., NW, Ste. 300, Washington, DC 20036, or call us at 202-467- 8100, email: mmow2000@aol.com. From Westminster Presbyterian (More Light Church) in DC: Hi all -- We plan to make the church floor available to anyone who needs a place to crash Saturday and/or Sunday night for the march! We also plan to have Sandy Brawder (who came out on the floor of GA in San Diego 1978) preaching that morning at the 11:00 am service and hosting a breakfast beginning at 9:00AM. Though the march is scheduled to kick off at 10AM, past experience tells us that it probably won't get going for several hours after that. As I find out more about what NY Ave and Pilgrims (in Dupont Circle) might be doing that day, I'll let you know. Let us know if you have ideas of how we could facilitate your involvement. Peace from Westminster Presbyterian, in SW-DC, 7 blocks from National Mall. -- Brian and Ruth Hamilton, Co-Pastors . (Westminster, a More Light church since 1983, is located on the southwest corner of 4th and I Streets in SW DC. Parking is available in the church lot or on the street. We are one block north of the Green Line Waterfront/SEU Metro stop (from the escalator, proceed north through Waterside Mall to the white brick church on the other side of the Mall). May 1-2, 2000. Where Do We Go from Here? Toward a More Welcoming Church. How do we prepare our congregations for taking greater risks on behalf of a more inclusive and just church? Led by Bishop Walter Righter, Episcopal Bishop tried for heresy for ordaining an openly gay priest; Rev. Marcus Pomeroy, American Baptist pastor whose congregation faces disaffiliation; Fr. Enrique Cadena, Roman Catholic priest who was removed from parish leadership by the diocese but whose new dissident Catholic congregation worships in a UCC church; Rev. Richard Lichty, Mennonite pastor whose congregation was disaffiliated for its pro-gay stance; Virginia Davidson and Rev. Janie Spahr, evangelists because the Presbyterian Church denied Rev. Spahr's call to be a co-pastor of the Downtown Presbyterian Church in Rochester, NY. Convened by Charles Cesaretti and Cynthia Crowner of Kirkridge. 6:30 p.m. Monday dinner through Tuesday dinner. $195 ($100 registration deposit). Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610- 588-1793, fax 610-588-8510, www.kirkridge.org. May 20-21, 2000. Third Presbyterian Church, Rochester NY. The Rev. Dr. Irene Monroe will be our Theologian In Residence for the weekend. Discovered abandoned in a trash can as an infant ("I call it a miracle day because normally they didn't clean that side of the park"), treated as a slave by alcoholic foster parents, Monroe, 42, grew up in Brooklyn. Monroe won a scholarship to Wellesley, and came out as a lesbian. She later attended the Union Theological Seminary to challenge "deep-rooted homophobia and misogyny" in the black church. Monroe has written extensively on African American sexuality, gay and lesbian history, and anti-Semitism in both the Christian and Muslim black communities. She has also written, spoken, and educated on topics such as classism, separatism, "gangsta" rap, and gang violence. Recent publications include, "Louis Farrakhan's Ministry of Misogyny and Homophobia" and "The Ache Sisters: Discovering the Power of the Erotic in Ritual." In December 1997 Monroe was named by Boston magazine one of that city's 50 most intriguing women. She was also a nominee for the 1998 Bishop Carl Bean Spirituality Award, presented by the National Black Lesbian and Gay Leadership Forum. Rev Monroe lives with her partner -- plus Midnight the dog and Autumn the cat -- in Cambridge. June 8-11, 2000. Gay, Lesbian and Christian 2000: "Behold I Make All Things New." What "new things" gay and lesbian, bisexual and transgender theology is contributing, what new culture is evolving. Led by John McNeill, Virginia Mollenkott, Mel White, and Irene Monroe. 6:30 p.m. Thursday dinner through Sunday lunch. $310 ($150 registration deposit). Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610- 588-1793, fax 610-588-8510, www.kirkridge.org. June 24-July 1, 2000. General Assembly of the Presbyterian Church (U.S.A.) -- and many More Light Presbyterian events! Long Beach, CA. See special section in this *Update*: "Getting Ready for General Assembly"! 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 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. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * JOBS Minister of Outreach/Evangelism (Northern California) That All May Freely Serve/Northern California announces the search for a Minister of Outreach/Evangelism to work with the Presbyterian Churches of the San Francisco Bay Area to create an environment more inclusive of all persons, regardless of sexual orientation. The position, initially funded for half-time, will become full-time as soon as possible. Resumes should be received by March 31, 2000 (extended time). For further information, contact Carolyn Osborn, 16 Del Haro Way, San Rafael, CA 94903. Phone: 415-499-1106, email: cojones1@earthlink.net. Pastor, Immanuel Presbyterian Church (Anchorage, Alaska) Immanuel Presbyterian Church in Anchorage, Alaska could really use your prayers right now as we move into the next phase of our search for a new pastor. Please pass along the following job announcement to those who may find it appealing. Immanuel is a small, active, More Light congregation within the city of Anchorage. We are looking for an inspired pastor to work with us to become a truly inclusive church that makes a difference in our community. The skills of preaching, teaching, spiritual development, and youth ministry are our primary needs, but finding someone who is down-to-earth and able to be a friend and mentor is equally as important. Salary begins at $31,200. Housing allowance, medical, and pension are included. Generous vacation, travel, and study leave package. Immanuel's CIF is available at http://www.alaska.net/~seaotter/ipc/. Send PIF directly to Tracy Swaim, 1504 Twining Dr., Anchorage, AK 99504. Review starts February 1; we will accept materials through February 29, 2000. Questions: contact Tracy at ipc_more_light@hotmail.com or 907-338-8457. Co-Pastor for More Light / Reimagining Church (Minneapolis, MN) 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 (Troy, NY) Welcoming, vibrant downtown church eagerly seeks a partner to join our adventure in faith. We are a More Light congregation, a church of "open hearts, minds, and doors where people with differences unite in Christ." An active congregation with strong lay leadership, program and support staff, we value worship, education, social justice, and eating together. See our CIF at www.unitedprestroy.org/cif. Send PIF to: Dan Rogers, Chair, PNC, First United Presbyterian Church, 1915 Fifth Avenue, Troy, NY 12180. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURE STORIES The Shower of Stoles Reflections on the Fifth Anniversary By Martha Juillerat, Project Director You know me. I am your daughter, your pastor. You nurtured me, encouraged me, ordained me. For over 20 years I have served at every governing body level. Yet I cannot tell you my name. For me the risk is still too great. I work and pray for the day when I am free to say who I truly am. -- A quote from an anonymous stole in the Shower of Stoles collection. Five years ago I set aside my ordination as a Presbyterian minister. I thought that would be the end of my work in this church. But God's call never ceased; it simply came through a different source. Instead of hearing it through the words and traditions of the church, that call now came through the voices of those who were being barred from serving the church, and it came from those whose voices have been silenced, whose names I will never know. On the day that I set aside my ordination before Heartland Presbytery, my partner, Tammy Lindahl, and I hung eighty stoles in the meeting room. They came from other lesbian, gay, bisexual and transgendered Presbyterians who had sent them as a sign of support and as a witness to the hundreds of other LGBT folk who serve our church. We also set out one white stole trimmed with a rainbow ribbon that was signed by forty supportive members of the presbytery. Since 1995 that number has grown to well over 500 stoles from lesbian, gay, bisexual and transgendered people of faith in ten denominations. They have come from almost every state in the union as well as several other countries. Dozens of signature stoles now contain the names of over 2,000 "straight allies" who stand in solidarity with us. The stoles have been displayed hundreds of times across North America; in 1999 alone we hung the collection at 74 different sites. A Pastor -- The only words on one of the anonymous stoles. Tammy and I never set out to create a project of this magnitude. But several things moved us to follow this unexpected calling. First, the stoles kept coming -- new ones every week. But more compelling were the letters that came with them. A stole with very few words might arrive with a long letter, often unsigned, containing someone's story. Other letters came from people who were "out," but who had left the denomination. The church needed to know whom they were losing. They also needed to know the story of someone who might be standing in their own pulpit on Sunday, or sitting in the pew right next to them. With the help of PLGC and two churches that helped us get started financially, my ministry quickly transformed from "preacher" to "storyteller." We love you, Nancy. Love, Mom and Sisters -- The message on another anonymous stole From the very beginning the Shower of Stoles Project has offered a unique way for family members, friends and congregations to stand with those they love and affirm, even if their loved ones can't be named. Families and congregations have "named" their loved ones with everything from first names to initials, four- digit numbers and even certain patterns in the cloth. Whether a stole has a family name boldly emblazoned across it or a more cryptic form of identification, the message is the same: "We're all in this thing together." ANONYMOUS, "T, B and D": We are three gay students at a Lutheran seminary. Although our voices are silenced, we stand together in the faith that God has called us to ministry, and in the hope that one day soon our gifts will be honored by this church. Porque Dios me amo' primero; solo quiero ser fiel a El y a la Iglesia que El me llamo' a servir: Un Ministro Gay e Hispano del Norte / Because God loved me first; I just want to be faithful to Him and to the Church He called me to serve: A Gay and Hispanic Minister from the North. Although we have received stoles from persons in other denominations from the start (the first one honored an Independent Baptist), three years ago we became more broadly ecumenical and created new links with several LGBT groups in other denominations. We have also become an international project; the stoles have been displayed in three countries and have come from six different nations. Also, feminist organizations such as Re-Imagining and Voices of Sophia have become an important part of our network of support, since many of the women in these groups have fought their own battles to have their calls recognized by their churches. More than ever I am convinced that we must all work together, without regard to gender, race, denominational or national boundaries, if we are to achieve the common goal of freedom for all people to follow their God-given calls. Nothing can separate us from the love of God. -- Paraphrased from Romans 8:39. Of all the scripture quoted on stoles and in letters, this one from Romans is quoted most often. For all the pain of isolation and rejection wrapped up in these stoles, the overwhelming sense engendered in the collection is that of faith and hope. I continue to be inspired by the stories of those who were rejected by their churches, only to create vital ministries on the outside. And I continue to be moved by those who keep the faith strongly, knowing that God is so much bigger than any one church or any one piece of legislation. Please continue to send us your stoles. I look forward to reading -- and telling -- your stories! For more information contact Martha Juillerat at the Shower of Stoles Project, 57 Upton Ave. S., Minneapolis, MN 55405. Email: stoleproj@aol.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Called -- & Called Again by Diana Vezmar-Bailey It was so good to have Martha Juillerat at the Christian Lesbians OUT (CLOUT) Gathering last summer in Madison, WI. She brought along some stoles from The Shower of Stoles, which were very much appreciated by those in attendance. When Coming Out, Coming Together (COCT, an affiliation of churches and individuals that address the interface between LGBT people and religious institutions) of Madison was planning its annual worship service in October, we decided to bring Martha back to Madison with LOTS of stoles! I remembered Martha asking, some years ago, for contributions to the Project. She was seeking some support for when she "came out" to her presbytery and set aside her "ordained" (PCUSA sanctioned!) practice of ministry. She, like so many others, chose not to proclaim the Gospel of God's love for all creation while functioning in a system that judged her as inappropriate for ministry as a lesbian woman. Along with about eighty others, I sent in a stole so Martha could demonstrate to her presbytery that she wasn't the Only One. On the stole, I wrote one of the sentences that had appeared in my statement to my presbytery in January of 1989: "What does it profit the church to gain its life and lose its soul?" Now, the Project is ecumenical and contains over 500 stoles! COCT held its regular autumn service October 3. Woody Carey (long-time More Light Presbyterian!) and I planned the service, during which Martha would tell the story of the stoles. Coming out of the closet as a former minister to my Madison community was a wonderful experience. The service itself was empowering. Among many other poignant moments, Martha described those of us who have found sanctuary in the United Church of Christ or Unitarian Universalism as refugees. Friendly, welcoming, warm and loving -- but still not quite home. The Sunday after The Stole Project, Mary Ann Macklin, on the staff at First Unitarian Society where I work as membership coordinator, was our guest preacher at James Reeb UU Congregation, where I am a member. She preached on "The Welcome Table" which Unitarian Universalist congregations can provide. She spoke compellingly on the topic of hospitality. Because Martha's use of the word "refugee" in describing former Presbyterians (Methodists, Lutherans, etc.) who join welcoming congregations, Mary Ann was moved to use the story of The Stole Project as her closing illustration. She described the Project, and as she was talking about contributors, she walked toward me, took off her stole, and said, "And Diana Vezmar-Bailey was one of those people." She then put her stole on me. The congregation wrapped us in spontaneous, affirming applause. I was stunned. For about a day and a half. Then, I cried for about a day and a half. Following the tears, anger. Then, living my life from a different place, I thanked Mary Ann for her part in this healing experience. She said she hadn't planned it, and that she was only paying attention to the spirit's movement. So I thanked her for paying attention to the spirit's movement. I now find myself living a life of gratitude. This was one of a number of healing experiences that suggest to me once again that life is good; God's in heaven; and even though all's definitely NOT right with the world, I feel better prepared to do ministry, for God's sake! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Top Ten List Contributions of LGBT Persons to the Church Prayer Breakfast at the National Council of Churches of Christ (NCCC): The Interfaith Assembly of Lesbian, Gay, Bisexual, Transgender Affirming Congregations and Organizations Cleveland, Ohio, November 11, 1999 by Tricia Dykers Koenig Co-Pastor, Noble Road Presbyterian Church Cleveland Heights, Ohio I have to admit that I am tired of the new millennium -- not tired of the future, but of all the hoopla surrounding the somewhat arbitrary numbering of years. If there's any kind of major disruption when it rolls over to 00, I'm afraid I will have to rely on the kindness of others, because I have made no attempts to stock up on canned goods and bottled water. And yet, if the Y2K emphasis prompts us to think more carefully about what God is doing in the future, perhaps that will be to the good. I have been thinking about the topic of the role of lesbian, gay, bisexual and transgender persons in the Church today, in healing the church to wholeness, since Gwynne called me several weeks ago. However, the immediate context of my thinking has been a wonderful conference last weekend sponsored by a group of Presbyterians who are working to make our denomination more welcoming to sexual minorities, and in the wealth of theology and ecclesiology I experienced there I found myself with thoughts that moved me away from the traditional 3-point sermon (consider yourselves fortunate), and more toward a David Letterman-style Top Ten List. Grateful that I am not the only speaker this morning, I make no claim to be exhaustive or to have identified the actual top ten, and I won't try to defend the order in terms of importance. But here's my version of the top ten contributions lesbian, gay, bisexual and transgender persons make to the Church of today and tomorrow. My LGBT friends, if you'll forgive the shorthand, this is my tribute to you, and my non-gay friends can listen in: Number Ten: The riches of your gifts for ministry. In the Presbyterian Church (U.S.A.), although there are multiple fronts including holy unions and our witness on civil rights issues, the primary battleground in the sexuality struggles is ordination. The conference I just attended featured a wealth of preachers and speakers and workshop leaders, and it was all extremely well done. But I have to tell you -- while the men were all good, the women were fabulous. Perhaps it struck me that way because the women spoke in ways that communicated more clearly to me as a woman -- although the men listening reacted with just as much appreciation, it seemed to me -- but even if it was a female thing, more or less half the population fits that description. Not that long ago, the argument over ordination was about the fitness of women to serve. My LGBT sisters and brothers, don't let the church deprive itself of the gifts for ministry that your life experiences have blessed you with, for the whole church desperately needs those blessings as well. Number Nine: "Unity in Christ: Gift and Calling (NCCC theme)." What could it possibly be that is more important than Jesus Christ that keeps us from living out his great prayer for us, "that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me"? The hang-ups and, more seriously, the sin of the non-gay have made the rest of you into a visible sign of disunity -- not the cause of disunity, but the struggle defined as yours is a prime expression of it in our time, because of the transgressions of the majority. Your contribution is to call the church to its true nature as those who are bound together inextricably, like it or not, because Jesus Christ is Lord and Savior. Whatever it is that creates divisions and hierarchies, do not let us rest until we have put differences in proper perspective: as wonderful testimony to Jesus' prayer: "All mine are yours, and yours are mine; and I have been glorified in them" (John 17). Number Eight: The Gospel of Jesus Christ. I suppose we all have our canon-within-the-canon, and for me the one-verse expression of the Gospel is in Romans 8 -- "For I am sure that nothing in all creation will ever be able to separate me from the love of God in Christ Jesus our Lord." At the conference this weekend, I sat in the communion service next to a clergywoman who is the mother of a lesbian daughter. We sang a beautiful contemporary hymn, "God Is Here," including the words "Here our children find a welcome." She turned to me with tears in her eyes and said, "Not my child." Friends, you must insist on the Gospel, you must refuse to allow the church to embody less than the Gospel, you must expose our hypocrisies and challenge us to live the Good News we claim. Indeed in the particular worship service we were sharing, Susan's daughter was welcome, or at least we were all struggling to make it so, and that is our task together: to go ahead and be the faithful church, the community of true hospitality, provisionally, insofar as we can, while we work to make our expressions of church through denominational policy more faithful to the reality that nothing can separate any of us from God's love. It is a matter both of our own integrity and of our witness to the world of who Jesus Christ is, and what the Gospel is all about. Number Seven: Biblical family values. According to Jesus, the quality of relationships is what's crucial, not the form thereof. "Whoever does the will of God is my brother and sister and mother" (Mark 3:35). "Wherever you go I will go, where you lodge I will lodge" (Ruth 1:15). You who break the heterosexist mold focus us on what's really important about the family, help us get our priorities straight (or maybe I should search for a better word -- "in order" would be the Presbyterian phrase, I guess). By challenging conventional patterns and assumptions about gender roles and rigid expectations, you not only liberate individuals to be who God created them to be and therefore give them the capacity to enter into relationship; you also free the church to be more creative, loving, welcoming to all kinds of diversity. Number Six: Incarnation and the Body of Christ. The Word became flesh, which tells us a lot about God's valuing of our bodies; the Word-become-flesh lives on in community in which every member is essential, which reminds us that we can't be Christian alone -- or if we're all alike. Quoting Auburn Seminary President Barbara Wheeler from a speech this past Friday: "In our tradition the truth is a person. It's not something we can tell ourselves; it must be communicated by others." Christian truth is not a proposition or a theory, it is an embodied reality, and it doesn't exist in a vacuum but in relationship. Several months ago a Presbyterian news source published an article which amazed me for having the candor to name what has seemed obvious to some of us: that the church in its official votes and policies and teachings espouses an understanding of "sexual purity" that few families or congregations expect of the individuals they know and love. I couldn't tell you the last time I did a wedding for a heterosexual couple who weren't already sexually active, and my situation is not uncommon; even though our official policy restricts sexual expression to heterosexual marriage, we don't shun or reprimand or even much notice these couples anymore. In this article a champion of Presbyterian purity who is famous for opposing gay ordination had the chutzpah to say that the church needs to maintain clear standards officially, even if we know we will often ignore the standards for pastoral considerations. Friends, don't let us get away with that kind of disconnect! Don't let us think that an idea is more important than a person, or that ideas don't have consequences for real persons, or that pastoral and policy issues can be separated. My friend Janie Spahr sees her calling as to "person the issue," incarnation, and that is another of your gifts to the church. Give us a lived appreciation of incarnation. Make us deal with real people -- all kinds and in relationship, the Body of Christ, for that's how we will know the presence of God dwelling among us, full of grace and truth. Number Five: Evangelism. You speak the good news of what it means to know Christ out of your experience of having been taught that your life is bad news. You call the church to its task of testifying to the grace of God -- testifying to one another and the world -- and you witness in word and deed to the implications of the mighty acts of God: faith, hope, joy, love, faithfulness, service, welcome -- worship. Number Four: Integrity. With honesty and courage you put your life and ministry on the line to claim your identity, and you integrate sexuality and spirituality, spirituality and justice, justice and our common humanity, our common humanity and compassion. You challenge the church to get it all together -- integrity -- too. With your own integrity you demand that we do not compromise our witness, that the whole church live the wholeness, the justice and peace, which we claim is God's will for the world. Number Three: Persistent commitment. Because you stay when by all rights you could give up on us, because you wrestle with the stranger and won't let go until you receive a blessing, you give me hope, and God willing, courage. Why do you bother with the church which angsts over declining membership while doing its level best to discourage you and shut you out? If you value us, maybe we're worth something after all. Maybe we're not irrelevant! Maybe we do have the potential to offer the gospel to the world. Number Two: Your anger, and your forgiveness. Your anger calls us to account for the sinfulness of our corporate and individual behavior, reminding us that our first struggle is not with the world but with our own missing the mark. Your anger challenges our complacency and exposes our self-righteousness and impels us to prayer and relying on God's grace. Your forgiveness humbles us, blesses us, demonstrates gospel to us, praise God. And the Number One contribution lesbian, gay, bisexual and transgender Christians make to the church is hugging, kissing, music, and dancing. The church needs to lighten up, celebrate, rejoice in one another's presence -- have fun! I am deeply grateful for that gift. And I am deeply grateful for our common calling. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Institutional Resistance to Change by Sue Spencer When leaders of institutions (churches, denominations, universities, governments, etc., etc.!) are challenged about a pattern of the group's behavior, they typically react in three ways. First, they bristle. How dare anyone question something they have sanctioned! "We see nothing wrong with it," they say. Then they begin marshaling some defense for it. Quite often "time" is an element of the justification. The group has been doing this (whatever it is) for years and no one has objected. How can it now be viewed as wrong? Forgotten are the unsavory periods of slavery, the divine right of kings, denying women the vote, making left-handed people switch and become right-handed, and outlawing sign language for the deaf. Pompous phrases like "the wisdom of the ages" are paraded forth as if the length of time a behavior has prevailed constitutes, by itself, an acceptable rationale. James Russell Lowell's line, "... time makes ancient good uncouth" is changed to "time puts ancient good off limits." The way the institution has always proceeded is held to be beyond criticism or examination. This is accepted as logical, since no one adversely affected by the behavior has complained. Third Reaction Which brings us to the third reaction: a stifling of the advocates for change. Under challenge, the institution will often insist upon hearing firsthand from the victims while, at the same time, putting into place or keeping in place restrictions that make "telling it like it is" costly. In genteel groupings this may mean banning certain people from podiums and pulpits and similar censorious measures; in more rigid groups it may result in the victims being fired, exiled, imprisoned, or even killed. Of course the more moderate leaders never see themselves in the same vein as the more ruthless ones, even though suppression of the ill-treated motivates both sets of leaders and only the specific tactics are different. And when those outside the oppressed group attempt to speak for it, they usually meet equal resistance. Their testimony is considered suspect because it does not come from "the horses' mouths." The very fact that these upstarts would question an old, established practice "proves" how out of step they are. Thus, one of the most remarkable and under-explored accounts in the Bible is presented in Acts 6:1-6. A criticism is voiced to the leaders of the early Church. They don't bristle! They don't defend! They accept the protest of proxies! They appoint a committee to handle the problem. Outcome Not Given If you have ever wondered what Steven's committee found or why the outcome of their efforts is missing, cease your speculation. It is irrelevant! What matters is this: When Greek men (almost surely men) told the apostles that their widows were being shortchanged in the distribution of goods, **the leaders deemed it possible.** Even probable. Because Greek women in a male- dominated, Hebrew society were undoubtedly routinely discriminated against. It was an accepted practice. But not to the Holy Spirit. The Church was to be different. A critic might have a point. Composed of imperfect people, a congregation, it was conceivable, **could** be treating some set of people unfairly. So the Church was to listen and probe. The Church was to be "Reformed -- and Always Reforming." How about that! (Note: I am indebted to Margarent Urban Walker and her book, *Moral Understandings*, for insights undergirding this article.) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Bittersweet Dreams for a Troubled Church by Gordon Shull I had this strange dream last night. The New Stone Presbyterian Church was seeking an Associate Pastor to complete its staff. The Pastor Nominating Committee (PNC) found a candidate -- Bob -- who was head and shoulders above the others. As discussions moved from serious to very serious, the candidate said, "There's something you need to know. I am gay, and I have a partner with whom I have shared a committed relationship for seven years. We live together in loving companionship. If you call me, he will come with me." That brought a long pause. How could New Stone church call an openly gay pastor? The more the PNC members thought about it, the more they were determined not to let Amendment B bar them from this gifted, wonderful pastor. Finally a member said, "You know, we already have one pastor. **Suppose that instead of installing a pastor, we hired Bob as Resident Theologian?** He could preach, work with committees, call on the sick, teach our youth and adults classes -- in fact he could do most of the things an installed pastor does. Amendment B does not forbid us to hire a Resident Theologian!" "What could he not do, without getting in trouble with the hard-line enforcers?" someone asked. The members decided that the regular pastor would have to be officially present for the Sacraments -- communion and baptism -- and officially be moderator of Session. But Bob could hold a baby, and carry it up and down the aisle, even though the pastor actually placed the hand on the child's head, and said the words. And Bob could participate in some way in marriages and memorial services, even though it would be the installed pastor who signed the documents, presided, pronounced them husband and wife, (or gay or lesbian life partners!), etc. So the installed pastor would be officiating for all official functions, while Bob could be present and even leading as appropriate. And so the New Stone Presbyterian Church hired Bob as Resident Theologian. Since Bob was not going the route of installation, he could not be admitted as a member of presbytery, and could not vote. But he accompanied the pastor to each presbytery meeting, buying his own lunch. At the appropriate time, the pastor always asked the presbytery to seat him as a corresponding member. Needless to say, the presbytery's response to this creative deed came in many colors. New Stone Church soon felt the verbal and legal stones of an angry mob. But these stone-catchers stood their ground. "Show us where the *Book of Order* says that we cannot hire a permanent resident theologian," they demanded. "And show us where it says that a resident theologian cannot visit neighbors, preach sermons, teach classes, or meet with committees." And then I woke up. But the question haunted me all day: *why not?* Next night the dream came again, in a variation. This time it was the Nominating Committee of New Stone Church, charged with finding new people for the Session. When Joe asked, "How about Don Smith?" eyebrows went up. "You mean *our* Don Smith, who lives with Jim Brown? They are a gay couple, you know." But Joe had an answer ready. "Can you name anyone who has been a more faithful, serious, intelligent contributor to the life of our church? Our church needs him. Our Session needs him. And he deserves a show of respect from us." Everybody agreed. But how get around Amendment B? Finally Joe spoke up again. Tell you what. I am a member of the Session for one more year. Let's fill up the Session as usual, but make it clear to Don that he is welcome at all Session meetings. **I commit myself to asking Don's opinion whenever he signals that he would like to say something. And I will always cast my vote the way he recommends.** Next year, when I retire from Session, another member can pick up where I leave off. So Don can be a member of our team, in effect but not in law, for the full three years. Why not?" "You mean you would be willing to *waste* your time at Session meetings for a whole year, always voting like a *robot*? "I mean," replied Joe, "that I would be willing to *invest* my time in Session for one year, voting like a *crusader for justice* in a cruel, homophobic world. I would gladly do this for Don and for the Church I love. After all, that's a small price compared to the pain that our society and our church heap on Don's shoulders every day!" "Actually, you could invite Don to Session meetings yourself, and just do as you wish without any fanfare," someone said. "True," came the reply, "but wouldn't it be nice if the Nominating Committee, the Session and this church, *all together*, put the stubborn ounces of their weight on behalf of respect for all of its members? I'm willing to be the *echo for justice* now, and I suppose I could find another next year, but I'd like to know that you and the Session are with me. Come to think of it, what greater gift could we give to Don than this? Then -- again -- I woke up. And again I asked, Why not? (Gordon Shull is an elder in First Presbyterian Church of Wooster, Ohio. His gay son and son's partner share a pastorate in the United Church of Christ. Gordon can be reached at 824 Northwestern Avenue, Wooster, OH 44691, 330-264-2103, email gbshull@aol.com). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * What does the Bible Say About Being Gay? Results from a 1998 Survey of 474 More Light Presbyterians by Karen K. Miles, Ph.D. In order to understand what the Bible has to say about homosexuality, it is important to understand the two approaches most often used. Proof texting is the citation of a single Biblical verse as an argument for a theological position. This use of scripture does not take into account the historical, cultural, or textual position of that verse. By proof texting, one can almost prove or disprove almost anything by pointing to verses in the Bible. This is in contrast to using a hermeneutical approach to scripture which is a conscious and deliberate use of rules or procedures to interpret texts. This approach often looks at the historical and cultural setting in which the scripture was written. In my survey of 474 More Light Presbyterians, I asked them if it is important to consider the historical context when reading the Bible. Ninety-seven percent said that the historical context must be considered, one and a half percent said it did not need to be considered, and the remaining one and a half percent did not know. When I asked this sample if they thought the authors of the Bible had the same knowledge of same-sex orientation as we do today, ten percent said they did, seventy-four percent said they did not, and sixteen percent said they didn't know. In order to find out what this sample thought the Bible says about homosexuality, I asked them if they think the Bible condemns homosexuality. Sixteen percent of the survey sample said it does, seventy-four percent says it does not, and ten percent said they did not know. For those who said they did think the bible condemned homosexuality (n=51), I asked them what led them to that conclusion. The most common responses were passages in Leviticus (n=14), 1 Romans (n=6), and three saying it was the culture of the day. Hebrew Bible To get more specific on sections of the Bible, I asked the respondents if there were any Hebrew scriptures that condemned homosexuality. Twenty-nine percent said there were, fifty percent said there were not, and twenty-one percent said they didn't know. When asked which ones condemned homosexuality (n=89), seventy-six respondents quoted Leviticus, six quoted Deuteronomy, and five quoted Genesis. The passage referred to in Genesis is Chapter 19, the story of Sodom and Gomorrah. Since the New Revised Standard Version (NRSV) translation condemns "sodomites" in 1 Corinthians 6:9-10 and 1 Timothy 1:8-10, I asked respondents what they thought the sin of Sodom was. I asked the following questions: Was the sin of Sodom homosexuality?: Yes: 5%; No: 74%; Don't Know: 20%. Was the sin of Sodom threatened rape of angels?: Yes: 21%; No: 58%; Don't Know: 21%. Was the sin of Sodom inhospitality?: Yes: 53%; No: 26%; Don't Know: 21%. Was the sin of Sodom pride?: Yes: 36%; No: 45%; Don't Know: 21%. Was the sin of Sodom indifference to the poor?: Yes: 22%; No: 57%; Don't Know: 21%. Was the sin of Sodom idolatry?: Yes: 19%; No: 60%; Don't Know: 21%. Why were these the choices given? To begin with, the angels were sent to Sodom to check things out to see whether or not the city should be wiped out. The only sin mentioned was general immorality; no specific sin was given for why God wanted to destroy Sodom. Though a threat was made against the angels, threatened rape of them would not have been the reason Sodom was destroyed because in Genesis 18, God was already going to destroy Sodom before the angels had even arrived. Also, even if the town men had threatened to rape the angels, rape is about power -- not sexuality. Other parts of the Bible ascribe various sins to Sodom: Was the sin of Sodom threatened rape of the angels? 2 Peter 2:10. Was the sin of Sodom inhospitality? Matthew 10:14-15, Luke 10:10-12. Was the sin of Sodom pride? Ezekiel 16:49-50. Was the sin of Sodom indifference to the poor? Ezekiel 16:49-50, Isaiah 1:10-17. Was the sin of Sodom idolatry? Isaiah 1:10-17, 2 Peter 2:15. Other authors list the sin of Sodom as being arrogance (Sirach 16:8), adultery (Jeremiah 23:14; 2 Peter 2:14), and general sexual immorality where inhabitants pursued unnatural lust (Jude 7). The Greek for this unnatural lust is actually pursing "other" flesh. This sounds as if the people of Sodom knew the strangers were angels and lusted after flesh "other" than human. This corresponds to Genesis 6:1-4 when angels lusted after humans and procreated Nephim, a semi-human race of Giants. So there is scriptural support for every one of the choices given as the sin of Sodom with the exception of homosexuality. Leviticus Since verses from Leviticus were the most quoted as condemning homosexuality in the Hebrew scriptures (Leviticus 18:22 and 20:13), these verses need to be considered within the context of the Holiness Code (Leviticus 17-21). In addition, the context and purpose of the Holiness Code in the Pentateuch need to be considered. First of all the Holiness Code is one of three sets of laws governing ancient Israelite behavior (the other two are Exodus 20, including the Ten Commandments, and various laws scattered through Deuteronomy. These laws, for Israelites returning from exile, were viewed as a set of practices to distinguish the Israelites from the surrounding societies that threaten to infiltrate or absorb them. These surrounding societies included Mesopotamians, who seemed accepting of homosexual acts between consenting adults, and Canaanites who possibly used both male and female prostitutes in their fertility shrines. There is also no evidence that the Hittites, Assyrians, or Egyptians saw anything immoral with homosexual acts. So, though there is no ranking of offenses, one could probably say that the things mentioned in all three sets of these laws are the most important. Topics that overlap all three sets of laws in the Pentateuch include not worshiping any God other than the God of Israel (this is mentioned the most), not oppressing resident aliens, not stealing, killing anyone who lies with an animal, and killing anyone who curses their father or mother. The verses in Leviticus condemning men who lie with other men and killing both of them if they have done so, are not repeated in any other of the Israeli laws. If this had been a major concern, then one would think one would find it elsewhere. But why was this included in the first place? There are several theories. One is that as God's chosen people, it was important for the Israelites to procreate and grow as a nation. In the ancient world, things were often thought to be in limited supply; that is why sacrifices were made. If gods were pleased by the sacrifice, the gods would provide more. Semen was also thought to be of a limited supply as well as a limited potency. Males "sowed" a seed which was thought of as being a perfect human offspring. In order for the seed to grow, it needed the "field" of the woman's uterus. In a society where honor was a highly held virtue, no humiliation could be greater than a male being used as a female. Also, men having sex with another man was seen as an inappropriate use of semen since it did not help build up the tribe. In addition to misuse of semen, another reason for this condemnation is that many of the surrounding cultures had both male and female prostitutes. So if an Israeli had sex with a male temple prostitute, not only would there be semen "wastage," but that would more importantly be considered idolatry to other gods which is a major offense. So the purpose of the Holiness Code was to differentiate the practices of the Israelites from the surrounding Canaanites (Leviticus 18:1-5) and there is no "picking and choosing" which statues to obey and which ones to ignore. If they are going to be obeyed, they should all be obeyed. Since most of these ordinances are no longer followed, how is it that this one is chosen? It is a true case of "proof texting." New Testament Jesus I asked survey respondents if they thought Jesus condemned homosexuality. Only one percent said that he did but there was no verses given in support of this position. The majority (86%) said that Jesus did not condemn homosexuality. Of the 209 who gave reasons for their position, eighty-nine said that Jesus did not address homosexuality. Thirty-eight people said that Jesus was inclusive and did not exclude anyone, and thirty-four people said that he loved everybody. The most commonly cited verses were Matthew 5:44-45 ("Love your neighbor and enemies") and Matthew 19:19 ("Love they neighbors as thy self") (n=10), John 8:7 (not casting stones, n=7), and Matthew 7:1 ("Judge not," n=5). Thirteen percent did not know if Jesus condemned homosexuality or not. Jesus' main message was in loving others and not judging them. He never mentioned homosexuality. Letters of Paul When the 474 survey participants were asked if Paul condemned homosexuality or not, respondents were clearly mixed with thirty- one percent saying he did, thirty-six percent saying he did not, and thirty-three percent did not know. Of the ninety-one respondents who said that Paul did condemn homosexuality, fifty- three mentioned Romans 1, twenty cited 1 Corinthians, and five mention 1 Timothy. To begin with, the letters of Timothy and Titus are regarded by most New Testament scholars as having not been written by Paul since they describe a hierarchal church structure that did not exist at the time of Paul. These letters are generally called the "Pastoral Letters" and were probably written a couple of hundred years after the death of Jesus. But one thing that is seen in 1 Timothy 1: 8-10 that is similar to 1 Corinthians 6:9-10 is a laundry list of those people who will not inherit the kingdom of God. These two lists include "sodomites" and so are often used against homosexual persons. However, this kind of "laundry list" is a common rhetorical tool used in the New Testament. Other lists of "evil-doers" include 1 Corinthians 5:11, Galatians 5:19-21, 2 Timothy 2:1-7, Hebrews 13:4-5, 1 Peter 4:3, Jude 1:7, and Jude 1:16. None of these other lists mention "sodomites" or other euphemisms used for homosexuals. The other problem with 1 Corinthians 6:9 are the two words that are translated into "sodomite" or "homosexual." The words are "malakoi" and "arsenokoitai." The Greek word "malakoi" literally means "soft." When the word "arsenokoitai" is seen in 1 Corinthians, that is the first time that word has ever been seen before so some say that Paul may have made up that word to refer to the passive partner in homosexual male sex. So it is not clear what Paul really did mean, but that does not matter since it was just being used in a laundry list to explain "evil-doers." To use those two verses to condemn homosexuals is proof texting again. Another "laundry list" of people who do not know God is seen in Romans 1:26-27, which is the verse cited most often against homosexuals. This verse is also cited by some as being the "only" verse to condemn lesbians. But does it? In his stereotype of gentiles, Paul says that women "exchanged natural intercourse for unnatural." Some people say that Paul only knew heterosexuality as being "natural" so giving themselves up to "unnatural" intercourse must mean homosexuality. So they make the argument that if one is homosexual by "nature," then it would be against their nature to try to be heterosexual. But again I think it is important that the historical context be examined. I would venture that "unnatural" intercourse is closer to lusting after "other" flesh as when women had intercourse with the gods in Genesis, since at Gentile fertility shrines, if a woman had sex with a temple prostitute, it was seen as if she was having sex with a god, since the temple prostitute is that god's representative on earth. But that really doesn't make a difference. If one is to read the Bible as any other literature, one must recognize that those authors would use similar literary devices as writers do today. What Paul is doing here in Romans is giving the "typical" Gentile stereotype. Once his Jewish audience has bought into it, Paul drops the bomb by telling his audience in Romans 2 that they are doing "the exact same things." All too often, Romans 2 is ignored when using Romans 1 to "prove" one's theological position. What is the overall message of Paul's letters? First of all he is writing to infant communities of followers of Christ. He is trying to hold them together in their mutual faith in Christ. His purpose is to build up the infant church. To take two of his verses and use them to divide homosexual and heterosexual Christians is totally contrary to the writings of Paul which writes that in Christ, "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female" for all of us are one in Christ Jesus. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * No Award for Jesus by Gene Huff The nomination form for the award for Man of Faith was marked, "Award denied due to nominee not being in full accord with denominational standards." In spite of many excellent qualifications for the award, information had come to the attention of the awards committee that the nominee had once upset the tables in the temple. He had also been quoted as having said, "Do not think that I have come to bring peace on earth. No, I tell you, but rather division." Reports also had come that he had been seen eating with tax collectors and sinners and had approved of the harvesting of corn on the sabbath. Sorry. No award for the man from Nazareth. The award granting guidelines being developed by the General Assembly Council would require that denominational standards be considered in determining the merit of nominees for awards. But what is really meant by the words "denominational standards"? The reference appears to be based on the assumption that once a particular provision becomes established in the church's policy or polity -- that's it! That becomes the standard of the denomination, never to be questioned and good loyal church members worthy of receiving awards should clearly understand that. To insist that denominational standards be considered in determining the merit of nominees may seem reasonable at first glance. Yet the standards of a given day are sometimes controversial, with many loyal church members disagreeing with them. The fact is that many such standards of former years have been changed, even reversed, because of loyal opposition to them which eventually came to be accepted by the church. We would have no women as elders, deacons and ministers had the denominational standards of former years never been challenged. Are award guidelines really needed? We seem to have gotten along quite well with each awarding group using its best judgment depending on the nature of the award -- until -- until the name of a prominently controversial figure in the church's life was put forward. Is the awards guideline effort simply an attempt to make sure that never happens again? The issue is of course as old as the experience of the people of God. Amos and Jeremiah never received any awards, except in the eyes of the God they served and spoke for with courage and faithfulness. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PS: By the way -- Women's Ministries Seeking Nominations for Women of Faith Awards Economic justice is awards' theme for 2000 by John D. Filiatreau LOUISVILLE, Ky. -- The Women's Ministries program area of the Presbyterian Church (U.S.A.) is seeking nominations for the annual Women of Faith awards for the year 2000. The theme, "On Behalf of Women: Living Jubilee Justice," reflects the church's participation in the Jubilee 2000 campaign, a worldwide movement to cancel the international debts of the poorest countries at the start of the new millennium. General Assemblies of the PCUSA endorsed Jubilee 2000 in 1998 and 1999. The Women of Faith awards for 2000 will recognize women who have defended the oppressed, sought the release of captives, worked for economic justice or tried to bring fairness to the world's judicial systems. Nominees must be living Presbyterian women, lay or clergy, who exemplify faith in God and commitment to the mission of the PCUSA and serve in church or ecumenical leadership positions. General Assembly staff are not eligible. Winners will be selected by a committee made of up representatives of groups related to the Women's Ministries Program Area of the National Ministries Division. It is anticipated that three awards will be presented. To obtain an official nomination form, call 502-569-5362 or write to: Women's Ministries, 100 Witherspoon Street, Louisville, KY 40202-1396. The deadline is March 15, 2000. (If you miss this deadline, think about next year! -- JDA) The awards will be presented at the Women of Faith Awards Breakfast during the 212th General Assembly in Long Beach, Calif. To request a registration packet with information about the breakfast and the toll-free number to call to order tickets in advance, phone the Office of the General Assembly at 1-800-210- 9371. -- PCUSA NEWS. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Meanwhile -- Lazarus Fetes Fado, Barnett and Charlton The Lazarus Project, a ministry of reconciliation based at West Hollywood Presbyterian Church in California, has announced that Jeanne Barnett, Ellie Charlton, and the Rev. Don Fado will be the recipients of the 2000 Lazarus Award. The awards dinner took place on Saturday, January 29, 2000 at the Hotel Roosevelt in Hollywood. Fado, Barnett and Charlton shot into national prominence last January 1999 when Barnett and Charlton answered the offer of Fado to conduct commitment ceremonies for same-sex couples. Fado is pastor of St. Mark's United Methodist Church in Sacramento, and since 1996 the United Methodist Church has forbidden its ministers to conduct same-sex commitment ceremonies, deeming homosexuality incompatible with Christian teaching. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Amendment B Challenges Go to Highest Court Three of the four current judicial challenges to Amendment B, which were recently decided by the Permanent Judicial Commission (PJC) of the Synod of the Northeast, have been appealed to the church's highest court, the PJC of the General Assembly (GA). These are the cases involving the rejection of Amendment B by Christ Church in Burlington, Vermont, the approval of same-sex life-partner commitment celebrations by Hudson River Presbytery, and the candidacy of an openly and happily gay man for the ministry of Word and Sacrament in West Jersey Presbytery. The fourth case, the installation of an openly gay elder who is in a life-partner relationship in the Presbytery of Southern New England, has been referred back to the presbytery and the local congregation for further interrogation of the candidate. The GA PJC is expected to consider these cases in April or May 2000, according to Zane Buxton, as quoted in the *Presbyterian Outlook*. We expect decisions prior to the meeting of the General Assembly in June. The synod decisions in the Christ Church and Southern New England cases were published in the January-February 2000 *More Light Update.* In this issue, we publish the synod decisions in the Hudson River and West Jersey cases. Reading these decisions is a great way to study the polity of our church! And understanding our polity (our form of government) is essential to changing the current apartheid, exclusionary laws of our church! But first, a correction! -- and also news of a Presbyterian Welcome gathering featuring the heroes of theses cases, with two reports, one from MLP board member Donna Riley, and one from TAMFS's webspinner Jim Tiefenthal. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Two Errors in the Christ Church Decision The decision we printed in the Christ Church case has two errors. They were included in the version initially put out on the internet, which we used. In the Jan.-Feb. *Update*, at the bottom of page 10, third column, the second sentence of the last paragraph, which begins "The recision of an action ...," is missing an opening "Here, ." My lawyer friends tell me that this "Here" makes this statement apply only to this particular case, as opposed to a more general statement that might apply in other situations. So the complete sentence actually reads: "Here, 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.)." The other error occurred in the first "order" of the court (column 1, page 11), which was printed as: "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" (emphasis added). But the phrase "with the ultimate goal of" had been replaced with "moving toward," so that the actual order reads: "The Presbytery of Northern New England shall continue to work pastorally with the session of Christ Church *moving toward* bringing them into compliance with the law as it exists" (emphasis added). Some commentators believe "moving toward" is not quite as demanding as "with the ultimate goal of"! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Amendment B Heroes Meet in New York City by Donna Michelle Riley Presbyterian Welcome -- the coalition of inclusive churches working together in New York City -- recently hosted a stirring event on the trials in the Synod of the Northeast. The panel discussion, moderated by Auburn Seminary President Barbara Wheeler and held on the Union/Auburn campus, featured speakers at the center of each trial. The striking themes of the evening were an expression of extreme loneliness and lack of pastoral care in a process that has become extremely legalistic and calculating. One member of the Committee of Counsel for a case remarked that she was naive about the process and the intentions of the prosecutors. The prosecution teams have shown an ability to manipulate the process, while this panelist noted the respondents' own lack of preparedness and unfamiliarity with procedure. Panelists from the two cases concerning ordination each noted the lack of emphasis on vocation throughout the judicial process, despite its centrality in the lives of those called to ordained office. One noted that the moment he came out, the issue ceased to be his vocation and became the finer details of his sex life. The safe space the panelists so clearly sought and desperately needed could not be found at this event, as the audience included members of the prosecution teams and right-wing journalists. But what came through clearly was each panelist's courage and commitment to stand as God called them -- to stand for justice, to stand for ordination, to stand as a witness to the pain that the church continues to inflict on LGBT people and our straight allies. Some panelists discussed the pain in their presbyteries and the sense that they are suing themselves and paying for both prosecution and defense. They talked about trying to continue to get along and do the work of the presbytery, despite an obviously divisive court case. They talked about the opportunity the case presents to witness within the presbytery, to change minds by bringing the issue to presbytery votes, in their various forms. We owe a huge debt of gratitude to those who are facing the lonely road of trials they did not seek and a process that they did not expect to be so ruthless and lacking in pastoral care. We need to remember that these are often not the folks who go to General Assemblies and have the hardened cynical view of church politics that comes from observing our church's legislative body in action. They are not necessarily seasoned activists with the kinds of support systems required to do such harrowing work. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Panel Puts Faces on Church "Court" Cases by Jim Tiefenthal Under the theme "real stories of real people," five panelists described how the Presbyterian Church (U.S.A.) bar against ordaining gays and lesbians has affected their lives. Each of the five is connected with one of the four recent church court cases in the Synod of the Northeast. Three cases are on appeal, one was sent back to the local level. Presbyterian Welcome, a coalition of Thirteen New York City area churches, and also an affiliated region of That All May Freely Serve (TAMFS), hosted the event on Thursday evening, January 20, 2000 with Auburn Theological Seminary. The first panelist to speak, Wayne Osborne, said, "I accepted what I felt strongly was God's call to be an Elder. Because I've admitted I'm a gay man, this case has come about. ... I believe this is discriminatory." Mr. Osborne explained that six others elected at the same time and examined as candidates for Elder admitted sins, including one affair. "My target [in this case] is prejudice, discrimination, and injustice," Osborne said, "not amendment B." He said the litigation has made him stronger and that he believes it won't take many cases to decide this issue in the church. The Synod of the Northeast Permanent Judicial Commission (PJC) ruled that the Session of First Presbyterian Church Stamford CT must further examine Mr. Osborne to determine his eligibility to serve under the restrictions of G-60106b, the "amendment B" added to the denomination's *Book of Order* in 1997. The provision calls for "fidelity within the covenant of marriage ... or chastity in singleness." Osborne said his re-examination took place "last Tuesday," January 18. Rev. Michael Brown's laconic tones seemed to define his message: "Our story is not that spectacular." Rev. Brown is Co-Pastor of Christ Church Presbyterian (CCP), Burlington VT. "We are attempting to live our faithfulness regarding our 1997 resolution of dissent. Our dilemma is that we cannot comply with our conscience and with the *Book of Order* including amendment B," he explained. "Whether we like it or not, we have become a witness. ... There appears to be no division on this issue within our congregation. ... People say, 'Oh yeah, you're a one issue church.' And the issue is justice." For Wendy Eickenberg, the issue is personal. Disagreement over ordaining LGBT people has brought tension in her family. While her father, a retired Presbyterian minister, is opposed, Ms. Eickenberg said relations in all other areas remain cordial. Ms. Eickenberg sees the tension at Presbytery meetings, too. Because she has recently been elected as Vice-Moderator of Northern New England Presbytery, she wonders how this will work out, since she is an Elder serving at CCP. "I need to be fair and neutral. Sometimes it feels as though I'm going to have to ignore this elephant in the meeting hall. ... This should not be a win/loose debate. ... Pain has been caused on both sides and there is no plan for a healing process." Ms. Eickenberg said the Presbytery has voted up to $3,000 for the judicial process surrounding CCP's "Covenant of Dissent" and has agreed to pay for both sides from this allocation. Rev. Cass Shaw also seemed personally affected by the process. She chairs the committee of counsel for Hudson River Presbytery defending the challenge, which if upheld, would seem to prohibit same-sex holy unions. "I'm surprised that someone would make a case that amendment B applies to all members." The case appears to be "used by some to further an agenda. ... We have been extremely naive. ... Our learning has been acute and painful." Rev. Shaw is Pastor of New Hempstead Presbyterian Church, New City, NY. She also introduced herself as mother of a daughter, Grace, who is in the second grade. Shaw said the defending committee of council has spent close to $10,000 on the matter, which otherwise would total $40-50,000, if a dollar amount were assigned to the pro bono work. She added that the congregation she serves is "unsure" about her work with the committee. "The feeling is mixed." Graham Van Keuren, a candidate for ministry, repeatedly emphasized his sense of call. "I believe that I am called by God: to the professional ministry and to a same-sex partnership. It's up to God to choose whomever God wishes. Our calling gives us hope." Mr. Van Keuren said that once the judicial process began, he felt detached and that the non-pastoral aspects underscore his sense of naivete. "If you scratch my surface, I feel frustration, loneliness, and unsupported." Van Keuren said his calling gives him hope and added he's aware of many people who pray for him. "The judicial process [however] is not connected with vocation, but with sex. They want to know 'With whom?,'" Van Keuren said. "And I hardly know what to say about the press. Given the opportunity to talk about vocation or illicit sex, you know exactly where they go." Mr. Van Keuren said it's difficult to find a job, particularly as a candidate with a pending judicial action. He is serving as Presbyterian Campus Minister at the University of Delaware. In response to a question, he said he stays in the PCUSA because he grew up in the church, it is his spiritual home, and because "the church needs gay witnesses." Barbara Wheeler, President of Auburn Seminary, moderated the panel. During her introduction, she pointed to the long-standing friendship between the Auburn/Union Theological Seminaries and the area's progressive churches. Many times in Presbyterian Church history, she said, the progressive position became the Presbyterian stand. She said this work is about restoring core values in the church, including reasonableness, honesty, and purity of motive. Approximately 125 people attended the meeting, according to organizers, which was held in the James Chapel at Union Seminary in New York City. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Court Decisions Life-Partner Commitment Celebrations PERMANENT JUDICIAL COMMISSION SYNOD OF THE NORTHEAST REMEDIAL CASE 99-6 Marc G. Benton, et al., Complainants v. The Presbytery of Hudson River, Respondent DECISION [Note: Citations to exhibits have been omitted, marked by "..." -- JDA] This is a remedial case of original jurisdiction brought before the Permanent Judicial Commission of the Synod of the Northeast. This case involves an action of the Presbytery of Hudson River adopting a motion ... as follows: "... that the Presbytery affirm the freedom of any session to allow its ministers to perform ceremonies of holy union [within or outside the confines of the church sanctuary] between persons of the same gender, reflecting our understanding at this time that these ceremonies do not constitute marriage as defined in the *Book of Order*." PROCEDURAL HISTORY The Complainants filed their complaint dated April 13, 1999. Respondent filed an answer with various attachments dated May 10, 1999. The Moderator and Clerk of the Permanent Judicial Commission determined that the Synod had jurisdiction, that the Complainants with the exception of Alvin Gunther[1] had standing, that the complaint was timely filed and that the complaint stated a claim upon which relief can be granted. The PJC received various correspondence concerning a request that certain information be supplied from South Presbyterian Church, Dobbs Ferry, NY (Benton letter -- 5/20/99; Hunter letter -- 7/8/99; Poppinga letter -- 7/27/99). Thereafter, Complainants' counsel requested that a citation for certain witnesses be issued requiring them to appear for pre-trial deposition. Pursuant to a meeting of the commission's executive committee, the clerk of the commission sent the parties a response dated August 13, 1999, denying the request and requiring a party requesting the citation of a witness to provide a showing of the relevance of the requested witness's testimony. On August 23, 1999, counsel of complainant submitted a formal request for the Pretrial Citations with a document alleging the relevance of the testimony sought. The Executive Committee denied this request in a letter dated 9/18/99 and the Commission affirmed the Executive Committee decision at their meeting held on October 7, 1999 with a decision dated October 11, 1999. Complainants filed a Notice of Application for a Written Request for Reference [i.e., to refer the case to the PJC of the General Assembly -- JDA] pursuant to *Book of Order* D-4.0100 and for an adjournment of all pending proceedings on October 14, 1999. The Clerk of the Commission notified the parties of the executive committee's negative recommendations concerning the request in a letter dated October 19, 1999. Respondent filed a response dated October 25, 1999. The Commission met by conference call on October 27, 1999, denied the request, and communicated this decision to the parties by fax on October 28, 1999. The trial on this matter was held on November 4, 1999 in Newark, New Jersey. Complainants requested trial citations for the pastors of South Presbyterian Church at the end of Complainants' case and again at the end of Respondent's case, each of which requests were denied by the Commission. FINDINGS OF FACT Following the publication of an article in the August 9, 1998 edition of the *Rockland Journal News* ... concerning a same sex holy union service that had taken place at South Presbyterian Church, Dobbs Ferry, the Session of the Bethlehem Presbyterian Church wrote a letter to the Stated Clerk of the Presbytery of Hudson River .... This letter requested that Presbytery take action to investigate, counsel, and as necessary discipline the Pastors and Session of South Presbyterian Church; and to preclude any further such ceremonies taking place there. At its October 1998 meeting, the Presbytery Council appointed a Special Administrative Review Committee to gather information and then report back their findings regarding the aforementioned letter's concerns. At the Council's January 5, 1999 meeting they did so informing that they had met with churches of concern. The report ... was received, heard, including comments from the members of the committee as well as representatives from both churches. After a time spent asking questions and discussing the issue, Council's conclusion, and their recommendation ... that a careful dialogue continue concerning the churches differences in accordance with a Report of the Council dated January 5, 1999 ..., the Council states: "In addition, in order to provide clarity and leadership at this critical point in the ongoing dialogue they passed the following motion: "...that the Presbytery affirm the freedom of any session to allow its ministers to perform ceremonies of holy union [with or outside the confines of the church sanctuary] between persons of the same gender, reflecting our understanding at this time that these ceremonies do not constitute marriage as defined in the *Book of Order*." At the regular stated meeting of the Presbytery of Hudson River held on January 30, 1999 at the White Plains Presbyterian Church, the Moderator of Council presented the report of the Special Administrative Review Committee and moved approval of Council's recommendation. The Presbytery's minutes read in part as follows: Much discussion followed with presbyters speaking for and against the motion. A motion to lay the motion on the table was defeated. The mover changed the wording to read to postpone indefinitely until such time as more conversations have taken place. Debate. This motion was also defeated. A motion was presented to postpone until the next stated meeting on March 9, 1999. This [motion] was defeated. The original motion was then voted on by ballot and was approved with 105 yes, 35 no and 2 abstentions. ... The Rev. Allen Kemp then presented a protest at that meeting in accordance with G-9.0304 of the *Book of Order* .... Complainants presented evidence that advocacy groups on opposite sides both characterize the motion adopted by Respondent Presbytery as authorizing marriages or weddings between persons of the same sex. We find the evidence presented by Respondent Presbytery as to the intention of the motion to be more persuasive than interpretations offered by those who either did not participate in the decision, or voted against the action. Accordingly, we find that the motion in question does not authorize marriages or weddings between persons of the same sex. DISCUSSION This Commission is charged with the responsibility to determine whether or not the action of the Presbytery of Hudson River in adopting the motion is an irregularity pursuant to [*Book of Order*] D-2.0202. Complainants have asked us to interpret the Constitution of the Presbyterian Church (U.S.A.) to prohibit particular ceremonies that the Constitution does not address. Permanent Judicial Commissions are not legislative bodies. 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. Approval of the proposed amendment by a majority of the presbyteries would result in its passage at the next General Assembly (see G-18.0300). This Commission is not able to enact a law which the General Assembly and presbyteries have not approved. The complainants have presented numerous arguments to extend existing statements in the constitution to prohibit ceremonies of same-sex union. 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 these arguments offered by the complainants unpersuasive. The complainants argue that W-4.9001 states a constitutional priority that the Christian understanding of marriage is not to be diminished. The cited constitutional principle addresses additions to the marriage ceremony and does not apply to ceremonies of same-sex union. Similarly we do not find persuasive the following claims by Complainants that services which sessions might authorize under the action of Respondent Presbytery impermissibly simulate Christian marriage, or are advised against by the interpretation of W-4.9001 in Polity Reflections Notes 18 and 19 (issued by the Office of the Stated Clerk of the General Assembly), or create a new and intolerable situation in the church. Sessions might improperly approve acts of worship that are contrary to the Constitution, but if they do so, it is not with the permission of Respondent Presbytery. Complainants have not carried their burden of proof that the Presbytery would not or could not express its disapproval of such hypothetical session actions. Complainants allege that the motion adopted by the presbytery aids and abets violations of the Constitution by sessions and pastors. This issue is not before the Commission. A remedial case against one governing body does not create an appropriate forum for adjudicating alleged irregularities by another governing body, nor for inquiring into allegations of offenses by individuals. Complainants have advanced arguments that church property should not be used contrary to the PCUSA Constitution. Our previous observation that the Constitution does not prohibit same sex unions that are not the same as marriage disposes of this argument. CONCLUSION The Commission determines that the motion adopted by the Hudson River Presbytery was not an irregularity for the reasons set forth in the discussion above. ORDER The complaint is dismissed. The Stated Clerk of the Presbytery of Hudson River shall report this decision to the presbytery at its next stated meeting, shall spread this decision on the minutes, and shall provide the Stated Clerk of the Synod with an extract from the minutes showing the full report of this decision. ABSENCES AND NON-PARTICIPATION Commissioners Margaret Santos (New York City) and Susan DeGeorge (Hudson River) were absent from the trial and did not participate in the decision of this case. [1]. The parties stipulated the lack of standing of Alvin Gunther at trial. DISSENTING OPINION FOR REMEDIAL CASE 99-6 While inferences may be drawn that Same-Sex Holy Union ceremonies are equivalent to Marriage ceremonies (from general culture and even within the Gay and Lesbian Community that is a part of the Presbyterian Church (U.S.A.)), the *Book of Order* is silent in regards to this kind of service. Lack of such an explicit reference should not be interpreted as an endorsement of these ceremonies. It is the position of the Presbyterian Church (U.S.A.) based on Scripture and the Confessions (which are a reliable exposition of what we believe and do) that homosexual practice is sin (as distinguished from orientation -- *Report of Assembly Committee on Ordination and Human Sexuality*, 208th General Assembly Minutes, 1996, p.79 and what has become known as the denomination's "Definitive Guidance" of 1978-79 reprinted in 1986 minutes p.1025). What is implicit in our church's Constitution has become explicit in the church's policy statements. The Advisory Committee on the Constitution noted (in reference to an overture that was passed by the General Assembly in 1994 to be sent to Presbyteries for vote that contained explicit language prohibiting ministers from participating in the blessing of same- sex unions -- 1994, 186, 488) that this proposed provision would add nothing new to the constitution. 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.). It has been argued that a lack of explicit prohibition against the blessing of same-sex unions puts this court in a position to legislate rather than adjudicate. It is my opinion that the Constitution of the Presbyterian Church (U.S.A.) is made clear by the explicit policy statements and definitive guidance noted above. As a result the Presbytery's guidance to its churches was contrary to that of the denomination's stated policies and constitution. Therefore such an action was erroneous and the complaint should have been sustained. -- *Respectfully, Rev. Dr. D. Dean Weaver, Rev. Craig C. Kerewich.* 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 99-6, Marc G. Benton et al. v. Presbytery of Hudson River, made in session of November 18th, 1999. -- *Fred L. Denson, Moderator, Permanent Judicial Commission, Synod of the Northeast; Stewart A. Pollock, Clerk, Permanent Judicial Commission, Synod of the Northeast.* *The following dissenting opinion was omitted from the official copy of the Decision sent to parties by certified mail. It was added here November 23, 1999 at 2:30 p.m. CDT.* DISSENTING OPINION "The official position of the denomination is that homosexual orientation is not sin and that homosexual practice is sin (Report of Assembly Committee on Ordination and Human Sexuality as adopted by the 208th General Assembly, Minutes, 1996, page 79). Same gender holy unions are a manifestation of homosexual practice. Because Presbytery's action sanctions this sinful activity, it is erroneous. "Complainants have met their burden of proof by showing that the Presbytery approved the contested union and by presenting unrebutted evidence that homosexual practice is sin. Therefore, the irregularity specified in the complaint should be sustained. "My conclusion is independent of the issue of whether a holy union is the same as a marriage." -- /s/ Fred L. Denson. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Openly Gay Candidate Case Permanent Judicial Commission of the SYNOD OF THE NORTHEAST JOHN S. SHELDON, et.al., Complainants v. THE PRESBYTERY OF WEST JERSEY, Remedial Case No.: 99-7 Decision November, 1999 This is a remedial case of original jurisdiction brought before the Synod of the Northeast. The Commission found that the complainants had standing, the complaint was timely filed, and the synod had jurisdiction. A motion was made to dismiss for failure to state a claim upon which relief could be granted. The motion was denied and trial ensued. Statement of Facts In 1998, during a meeting with the Committee on Preparation for Ministry, an inquirer had disclosed his sexual orientation as a gay man. The Chair of the Committee appointed a subcommittee to counsel and consult with the inquirer, asking about and finding no present homosexual practice. On March 2, 1999 this inquirer appeared before the Committee on Preparation for Ministry for the purpose of making application to move from the status of inquirer to the status of candidate. The Committee voted to recommend that the inquirer be enrolled as a candidate. During the inquirer's examination on March 16, 1999, he made the following statement to the Presbytery of West Jersey: "I understand that I am called into a loving, same-sex, monogamous relationship." And, in response to the question "Will you practice active sex in a same- sex relationship?" the inquirer responded as follows: "I intend to participate in a fully sexual way in any future relationship." The minutes of the March 16 Presbytery meeting reflects the candidate's awareness that the *Book of Order* states that he is not eligible for ordination. The Presbytery of West Jersey took action to receive the inquirer as a candidate. Thereafter, the Inquirer responded affirmatively to the questions specified in G- 14.0305f. Sheldon, et al., filed a complaint on April 27, 1999, with the Synod of the Northeast claiming that Respondent's approval and enrollment of a gay man as a candidate was erroneous and unconstitutional under G-6.0106b, G-6.0108b, and G-14.0305; that Respondent "gave effect to and participated in the violation by the presbyters who voted in favor of that action of their ordination vows," specifically G-14.0405b; and that Respondent "gave effect to and participated in the violation by the presbyters who voted in favor of that action of G-11.0403a." Over the objection of Respondent Presbytery, the Complainants offered into evidence the files of the Committee on Preparation for Ministry documenting the gay man's participation to date in the preparation for ministry process. The parties further stipulated to the inquirer's presence at the meting at which the action was taken, giving the Presbytery the opportunity to observe his demeanor as he made the statements about his intentions both for sexual behavior and for participation in the candidacy process. Based on this evidence we find that Respondent Presbytery had adequate knowledge of the inquirer's willingness and readiness to participate fully in the candidacy process. DECISION The complaint is not sustained. 1. The Complainants allege that the Candidate's declaration reveal he is not now prepared to meet the requirements of G- 6.0106a -- "manner of life ... be a demonstration of the Christian gospel in the church and in the world." The Commission finds that this criterion for ordination does not apply to someone moving from inquiry to candidacy. After receiving the inquirer as a candidate, the candidate's declarations will properly require the Committee on Preparation for Ministry to make the candidate's manner of life a subject of discussion at each annual consultation. 2. The Complainants allege that the Candidate's declarations reveal he is not prepared to meet the requirements of G-6.0106b - - "chastity in singleness" and "refusing to repent of any self- acknowledged practice which the Confessions call sin." The Commission finds that, while a candidate must be able to meet the requirements of G-6.0106b as a condition of ordination, a presbytery may receive an inquirer who may still move into compliance while being nurtured in the covenant relationship as a candidate. 3. The Complainants allege that the Candidate's declarations reveal he is not prepared to meet the requirements of G-6.0108b - - "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." While this provision can be applied to an inquirer or candidate, G-6.0108b places the responsibility to determine "whether a person has departed from the essentials of Reformed faith and polity ... initially (with) the individual concerned ... (and) ultimately ... (with) the governing body in which he or she serves. In this case, the candidate's Session is the governing body responsible. 4. The Complainants allege that the Committee on Preparation for Ministry acted erroneously by indicating that the Candidate was ready to proceed to candidacy despite G-14.0305 (c,f, and g). Given the reasoning in 1-3 above, the Commission finds that the Presbytery did not act erroneously. 5. The Complainants allege 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 G-14.0405b(5) -- "Will you be governed by our church's polity and will you abide by its discipline?"; G-14.0405(b)(7) -- "Do you promise to further the peace, unity and purity of the church?"; and G-11.0403a -- "The ministry of continuing members [of presbytery] shall be in demonstrable conformity with the message of God's people in the world as set forth in Holy Scripture, the Book of Confessions, and the *Book of Order* of this church." The Commission finds that there is no merit to this argument. A presbytery, a governing body, cannot be held liable for "giving effect to" the alleged violation of vows of individual presbyters or the violation of continuing ministry criteria of minister members. Remedial cases do not provide the appropriate forum for addressing accusations against individuals. Furthermore, the issues raised in this case are more appropriately raised in connection with the final assessment of a candidate's "readiness to begin ministry" (G-14.0310 and LeTourneau v. Presbytery of Twin Cities Area, 1993). ORDER The complaint is dismissed. The Stated Clerk of the Presbytery of West Jersey shall report this decision to the presbytery at its next stated meeting, shall spread this decision on the minutes, and shall provide the Stated Clerk of the Synod with an extract from the minutes showing the full report of this decision. ABSENCES AND NON-PARTICIPATION Commissioners Margaret Santos and Casper Boehm were absent and did not participate in the decision. Commissioner Craig Kerewich, a member of the Presbytery of West Jersey, was present but did not participate in the trial or decision. Dissent for Remedial Case 99-7 I respectfully dissent to the findings of the Synod of the Northeast's Permanent Judicial Commission in that the complaint of irregularity against the Presbytery of West Jersey made by Sheldon, et al., should have been sustained. The Presbytery of West Jersey acted irregularly and therefore was erroneous (D-2.0202a) when it took action to receive a candidate under care who was not ready to proceed to candidacy (G- 14.0305c). An issue raised throughout this case is whether someone who seeks to become a candidate for office in the Presbyterian Church (U.S.A.) comes under the more exacting standards of church officers such as those described in G-6.0106b. The answer to this question may be found in G-6.0108b which states, "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." While G-6.0108b concludes by stating that the responsibility for determining whether a candidate has departed from the essentials of the Reformed faith and polity is made initially by the individual candidate and then his or her session -- clearly the presbytery has the right and responsibility to ensure that the constitutional standards of the larger church are observed within its own jurisdiction (G-11.0103g and G-11.0103t(2)). This case also raises the question as to the Inquirer's future intentions in relation to the constitutional standards for church officers. Maxwell v. Pittsburgh Presbytery (1975) is instructive at this point as it demonstrates that an individual's intended behavior may disqualify him/her for ordination. The Inquirer/Candidate's open admission that he did not plan to comply with the constitutional standards listed in G-6.0106b should have made him ineligible to proceed to candidacy. By voting to enroll an Inquirer as Candidate who is outside of the constitutional standards of those who "seek office" and has no intentions to come into conformity with such standards, the presbytery acted irregularly and the action taken was therefore erroneous. -- *Respectfully, Rev. Dr. D. Dean Weaver.* Dissenting Opinion The Presbytery erred when it approved a motion from its Committee on Preparation for Ministry (CPM) that the gay man "be received under care of the Presbytery as a candidate; and that the Moderator propose the constitutional questions from the *Book of Order* G-14.0305f, and that his name be recorded on Presbytery's roll of candidates for ordination for the office of minister of the Word and Sacrament." ... A preponderance of evidence shows that the gay man is ill-equipped to fulfill his promise "to be diligent and faithful" in fully preparing for the ministry (G- 14.0305f(2)) and that the Presbytery knew this when it voted to authorize the Moderator to propose the constitutional questions. This evidence is outlined below. 1. The gay man informed the CPM of his homosexual orientation prior to the Presbytery meeting (Stipulation of Fact No. 2). 2. In his prepared statement presented to Presbytery, the gay man stated that he felt affirmed in his call to ministry. He further stated that he is called into "a loving, same-sex monogamous relationship" (Joint Ex. No. 2). In reply to the question, "Will you practice active sex in a same sex relationship?," he stated, "I intend to participate in a fully sexual way in any future relationship" (Stipulation of Fact No. 5). 3. The CPM report to Presbytery states, "The Committee understands that in accordance with the *Book of Order*, [the gay man] is not currently eligible for ordination" (Joint Ex. No. 4, bracketed words added). The minutes of the Presbytery meeting state that the gay man "is aware that the *Book of Order* states that he is not eligible for ordination" (Joint Ex. No. 3). The gay man's CPM liaison advised him by letter that "current constitutional requirements of the church would bar you from ordination at this point" (Complainant's Ex. No. 12D). The gay man's statement of intent to fully participate in homosexual practice in a future relationship is inconsistent with his promise "to be diligent and faithful in making full preparation for this ministry." The official position of the denomination is that homosexual orientation is not sin and does not bar ordination whereas homosexual practice is sin and bars ordination (Report of the Assembly Committee on Ordination and Human Sexuality as adopted by the 208th General Assembly, Minutes, 1996, page 79). The gay man's statements reflect his intention to move affirmatively toward a sinful condition rather than to make a "diligent and faithful" effort to fully prepare for the ministry. The Presbytery acted erroneously because it knew or should have known that the gay man could not fulfill his promise "to be diligent and faithful in making full preparation for this ministry" as stated in G-14.0303f(2)) until such time as he abandoned all notions to engage in homosexual practice which is sin under current church law. The gay man has interpreted the two calls sensed by him (one into ministry and the other into a practicing homosexual relationship) as being compatible; one is into sin and the other is away from sin. Therefore, the Presbytery committed an irregularity by adopting its motion instead of disapproving it to maintain the gay man as an inquirer until such time as he resolved the conflict caused by the double sense of call. To hold otherwise means that the constitutional questions have no relevance in the candidacy process. This dissent is not related to the gay man's ability or inability to meet ordination standards at some point in the future. Rather, it is based on the gay man's statement of intent not to comply with church law which would block him from being diligent and faithful in his preparation for the ministry. I am aware of the Presbytery's responsibility in making these types of determinations (G-6.0108b and G-14.0305) and therefore am reluctant to second guess the Presbytery's decision. However, the evidence is clear and convincing that in this particular case, the Presbytery acted erroneously when it approved CPM's motion that the gay man be received under care and that the Moderator propose the constitutional questions. Since the motion included authorization for the Moderator to propose the constitutional questions to the gay man, the issue of approving such authorization may be decided by this Commission. -- *Fred L. Denson.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * GOOD BOOKS **Reclaiming the Spirit: Gay Men and Lesbians Come to Terms with Religion**, by David Shallenberger. New Brunswick, NJ: Rutgers University Press, 1998. ISBN 0-8135-2488-1. Reviewed by Gigi Ross- Fowler. The personal stories in David Shallenberger's book, *Reclaiming the Spirit*, can be summed up in a Rumi quatrain: "For years, copying other people, I tried to know myself. Looking within, I couldn't decide what to do. Unable to see, I heard my name being called. Then I walked outside." In 1992, Shallenberger received seventy-five answers to a survey about the spiritual journey of gay men and lesbians. From the responses, he chose twenty-six to interview. Of the twelve interviews edited for the book, one is in the voice of a pre-op transsexual who may be bisexual. No other bisexual interviews are included. Six interviewees are women, one of whom is black. Of the six men, one is Cuban. Several were born in other countries, either as natives or as children of American missionary parents serving overseas. All but one lived in the Chicago area at the time of the interviews. The book is divided into four sections that are named for steps that characterize the paths of the persons interviewed: "Deep Questioning," "Finding Community," "Choosing to Leave the Mainstream," and "Developing a Ministry." The last two sections show two possible ways gay men and lesbians have reclaimed and expressed their spirituality -- by leaving their Jewish or Christian roots altogether or by finding a way to minister as clergy either in the religion they grew up in or another Christian one. (Only interviews with Christians were included in the last section.) The interviews are presented as monologues with limited commentary from Shallenberger. He provides an introduction, a conclusion that summarizes his findings and a description of his methodology. Because of this choice of presentation, some of the subjects seem two-dimensional, especially those who are not as articulate. Although all stories make worthwhile reading for anyone trying to make sense of their spiritual journey and its relationship to their sexuality, I think a question-and-answer format would have made some of the interviewees more three- dimensional as we learn about them through their interaction with the author. Such a format would have also allowed readers to check their sense of understanding a story with the author's. That said, reading *Reclaiming the Spirit*, I couldn't help reflecting on my own spiritual journey of which integrating my sexuality has been an important part. Leading readers to reflect on their own path is, I think, the implicit intention of this book; one which it accomplishes admirably. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * **Friends and Family: True Stories of Gay America's Straight Allies**, by Dan Woog. Los Angeles and New York: Alyson Books, 1999. 324 pages. ISBN 1-55583-491-4. $13.95. Reviewed by Linda A. Malcor, Ph.D. Some of these stories you probably know. Janie Spahr's former husband and life-long friend Jim Spahr is among the allies featured in Woog's book. Others you may find yourself reading for the first time. But all of these biographical sketches are worth every minute you spend reading them. Woog approaches his subject respectfully and with great admiration for the individuals whose stories he tells. His method of collecting his material (mostly having people submit nominations over the Internet) may be unscientific, but the stories he chose from the hundreds of individuals who were nominated have several things in common. (1) The straight allies were usually moved to action by something unpleasant happening to a lesbian, gay, bisexual or transgender person who was personally known by them. (2) The driving force behind many of the allies is a deep rage at the injustices that are done to fellow human beings and often to people they love. (3) The action taken usually winds up in some extremely visible form that the allies never suspected they would become involved in: taking on the U.S. military, testifying before Congress, starting chapters of PFLAG and other supportive groups, standing up to the Boy Scouts of America with a petition drive, organizing online support networks. The allies all came to activism from different starting points. Some are grand- and even great-grandparents. Some are school children. Some were always supportive, while others started out as bigots and did a complete about face. Woog chronicles the stories of slightly more women than men, but he includes a good balance of solo activists and couples. Most of the biographies are accompanied by a photo, though some individuals asked Woog not to use their picture and to use only their first name. The form of each person's activism is extremely personal, growing out of their own experience with the prejudice against LGBT people. Several times Woog mentions the deep rage felt by these allies. This is not the anger that comes early in the grieving process. (Several allies did go through the grieving process as the result of the murder or suicide of a loved one. Some even went through the process upon learning that one or more of their children was gay.) This rage is a mature response to an unjust situation that for some grew out of the grieving process and for others grew out of what they considered to be an affront to their sense of human decency. What is interesting is that in these stories the people who feel this rage all did (and are doing) something constructive with it. Many of them are having a huge impact on their families, neighborhoods, local communities, and even the nation. I found these stories very comforting. I was thrilled to read about so many people who have been following a path similar to the one I've been taking. I highly recommend this book for all straight allies and for anyone who has a straight ally and who wants some insight into what makes people like this tick. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * THIS REVIEW IS NOT IN THE PRINTED VERSION. I'M HOPING TO GET IT INTO THE NEXT PRINTED UPDATE! -- jda **Homosexuality and Christian Faith: Questions of Conscience for the Churches**, edited by Walter Wink. Minneapolis: Fortress Press, 1999. ISBN 0-8006-3186-2. Reviewed by Gene Huff. The struggle in the churches over the treatment of lesbian, gay, bisexual and transgender persons is primarily a heterosexual problem. Not that LGBT folk have no role in debates and educational efforts looking toward securing justice for themselves in the church. But it is increasingly evident that the fullest burden for achieving change falls on straights of progressive and moderate persuasions and their ability to convince fair minded conservatives of the errors in their intransigence. Walter Wink, on the faculty of Auburn Seminary, has edited a collection of sixteen essays and articles which make a significant contribution to that enterprise. It is not apparent that any of the writers are gay or lesbian and at first thought that might seem incongruous for such a book's theme. Yet Wink's primary goal is to encourage straights to talk to straights in a straightforward and useful dialogue that deals forcefully and unashamedly with typical heterosexual prejudices and assumptions. While some of the pieces are more useful than others, the collection clearly delivers many valuable testimonies and thoughtful reflections on a full range of issues and aspects of the current debate within the churches. Wink introduces the writers and their presentations in the context of seeing the churches undergoing fratricide over the issue of homosexuality, the irony being that not just gays and lesbians, but the churches themselves are the victims. He claims that the levels of hatred, bitterness and closemindedness go beyond any form of acrimony he has seen over any issue since the struggle over racial segregation. He is distressed that the discussion in the church has been so woefully slack as far as rigorous theological thinking is concerned. Here he has brought together writers who are a mix of evangelicals, conservatives and liberals, with a number who reject such labels for themselves, yet whom he believes represent the church at its best, struggling for clarity on this tortured issue. Some of the very best of Black preaching opens the dialogue with a sermon by James Forbes of Riverside Church in New York City entitled "More Light from the Spirit on Sexuality" and based on John 16: 12-15 and the text: "When the Spirit of truth comes, that Spirit will guide you into all truth." (It appears to be the sermon he gave at the More Light Conference in Portland, Oregon, a few years ago.) Among Forbes' wisdom offerings is a declaration that "... the state should not interfere in relationships that are consummated, whether you call them bonding or marriage; ... the state has no right to deny people the opportunity to live out the concreteness of their commitments to one another; ... and ... the church should support the idea that the benefits of marriage, whatever they are, are not to be denied persons of different orientations." His plea for more light from the Spirit on sexuality is based simply on his belief that "Some things are different now." Fortunately important attention is given in this new volume to the critical issue of Biblical witness, including Wink's own brilliant essay on "Homosexuality and the Bible" which has been in print as a pamphlet and is well known and appreciated in More Light Presbyterian circles. It features an extremely useful treatment of Biblical sexual mores and deals cogently with the problem of Biblical authority, ending with a plea for tolerance in the church. Wink's Biblical treatments are supplemented with a careful analysis from Ken Sehested of the Baptist Peace Fellowship providing a detailed summary of what the Bible does and does not say about homosexuality. Sehested presents what he refers to as the Jerusalem Protocol, using the story in Acts 10- 15 tracing how the early church struggled to move from a parochial to a universal mission. A group of four chapters deal creatively with the issues involved as the church fights with its conscience over homosexuality, including ideas of Morton and Barbara Kelsey (adapted from their *Sacrament of Sexuality*); Maria Harris and Gabriel Moran, well known theologians and Christian educators; David Myers, a social psychologist on the Hope College faculty; and Lewis Smedes, long time teacher of theology and ethics at Fuller Seminary. At the practical ethical level, Smedes raises the question, "What danger to straight people is posed by homosexuals? Some say that they are a threat to the family, but no one tells us how. Some fear they might abuse our children, but no facts have ever been adduced to show that they are any more likely to do so than heterosexual people are. Do homosexuals threaten to invade our homes, steal our property, rape our daughters? What we know is that homosexual men are murdered by heterosexual people for just being gay; what we also know is that there is no record of a heterosexual being murdered for not being gay. Why, then, I wonder, in a world of violence, starving children, cruel tyrannies and natural disasters, are Christian people so steamed up about the harmless and often beneficent presence of gays and lesbians among us?" Useful counsel is offered by William Sloane Coffin, long time champion of human rights in his contribution: "The good tidings are that we live in a moral universe, that God is not mocked, that human beings, after exhausting all the alternatives, finally do the right and wise thing. While many battles remain to be fought, if only because new fears arise when old fears have been dissipated, still African-Americans have proved that the problem all along was one of white racism; women are proving that the problem all along was male chauvinism; and gays, lesbians, bisexuals and transgendered people will one day succeed in proving that God's creation is far more pluralistic than prejudiced eyes have perceived." In a chapter on "Where the Gospel Leads Us," Richard Rohr, the well known Franciscan of the New Mexico Province, suggests that "God (asks) of the homosexual relationship exactly what God asks of the heterosexual relationship: truth, faithfulness, long- suffering, and the continuing forgiveness of the other." Rohr further comments, "The arguments of the anti-gay folks are often very well intentioned, but their goals and objectives seem to be different from those of Jesus. The arguments have to do with very secular concerns: ... majority rule, fear of the other, fear of the unknown, and idealization of a family unit that Jesus himself neither lived nor idealized." With the debate over holy unions heating up again, a helpful analysis is found in a chapter on "Same-Gender Covenants." It is presented by Mahan Siler, Jr., an American Baptist pastor in North Carolina who with his church was expelled from the Southern Baptist Convention in 1993 due to his presiding at a covenant ceremony for a gay church member and his partner. In an explanatory comment he says, "I saw the ritual as a positive affirmation of a lifelong covenant. It enables the same affirming support from family and faith community available to those of us who form heterosexual marriage covenants. And support is so minimal in our society. Little encouragement is offered to gay people who desire monogamous, loving relationships. Few models of committed relationships exist for gays and lesbians. The church easily joins the chorus of those lamenting the promiscuity associated with 'one-night stands.' Or more often, we have stood by in silence while gays are slammed with the label 'gay lifestyle' -- meaning, of course, promiscuity. Why, I wondered, is the church so culture-bound when we have such a rich tradition of covenant-making to offer?" Three deeply personal testimonies about children, classmates, colleagues and friends who are gay are shared in the book. Donald Shriver, President Emeritus of Union Seminary, casts his reflections on the struggle in the context of a long time close friendship during his younger years, with a fellow seminary student who clearly would have been an outstanding minister, yet whose life was cut short by his suicide. Shriver years later would learn from a retired professor that the root of his friend's problem was that as a gay man he could discover no social space, in the seminary or anywhere else in the context of 1953 America, in which he could be the real person he was and wanted to be. Lutheran Bishop Paul Egertson describes how he and his wife responded to the oldest of their six sons coming out to them, moving gradually through what he terms six periods of creative development and transformation from denial on to eventual celebration. Carol Shields, who heads People of the American Way, shares her thoughts from the 1996 "Weekend of the Quilt" in Washington D. C., including lines from a piece of the quilt: "If you listen you may hear him in the silence of the night, Telling us that we may cry now .... We'll find peace in his memories." John B. Cobb, Jr., retired from the faculty at the Claremont School of Theology, concludes in a fine piece on "Being Christian About Homosexuality" with strong advice: "... confusion about heterosexual mores today should not cause us to place a particular stigma on homosexuality. Our goal is human flourishing, holistic personal fulfillment for all. If, as most of us believe, this occurs best in the context of committed relationships that include sexual love, then we should teach this ideal without apology and without excluding a whole class of people from it. Heterosexual and homosexual Christians can then work together to bring some healthy order out of the sexual chaos of our time." Other contributors to the book include Peggy Campolo, Ignacio Castuera and Elise Boulding. Wink's expressed hope, and that of the contributors, is that this book will help bring serious reflection and a more loving approach to this controversial struggle in the churches. He concludes his preface to the book with a poignant observation: "We stand, blessed, before this stupendous gift -- the mystery of human sexuality -- awed, confused, and rendered delicate toward ourselves and others as we seek to listen closely to the new things the Spirit is saying to the churches." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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, genehuff@pacbell.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., TLLindahl@oal.com 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: Bill Capel, 123-R W. Church St., Champaign, IL 61820- 3510, 217-355-9825 wk., 352-2298 h., Bill@Capel.com 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, genehuff@pacbell.net SEMINARY & CAMPUS GROUPS: Johanna Bos, Louisville Presbyterian Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205- 1798, jbos@lpts.edu STRATEGY: Tricia Dykers Koenig, 3967 Navahoe Rd., Cleveland Heights, OH 44121, 216-381-0156, tricia_dykers_koenig.parti@ecunet.org 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@tamfs.org, 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, lbove@chla.usc.edu; 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: Erin K. Swenson, 1071 Delaware Ave. S.E., Atlanta, GA 30316-2469, 404-627-4825, ErinSwen@aol.com YOUTH CONCERNS: Brian Cave, 199 8th St, Apt. 3, Brooklyn, NY 11215, 718-369-6434, 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 to 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 COLUMBIA THEOLOGICAL SEMINARY: Imago Dei, Andrew Foster Connors, 404-377-2205, connors@mindspring.com; Katie Ricks, 404/377-9531, AuntKatieR@aol.com, Columbia Theological Seminary, P.O. Box 520, Decatur, GA 30031. LOUISVILLE PRESBYTERIAN THEOLOGICAL SEMINARY: Student Chapter. Johanna Bos, 1044 Alta Vista Dr., Louisville, KY 40205, 502-8985- 3411, jbos@lpts.edu McCORMICK THEOLOGICAL SEMINARY: Acts 10:15, McCormick Theological Seminary, Tanya Denley, 5555 S. Woodlawn Ave, Chicago, IL 60637, 773-288-6220, tdenley@juno.com; James Hicks, 1519 W. Rosemont Ave. #2W, Chicago, IL 60660, 773-338-5278, booyim@21stcentury.net 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.edu; Sally Juarez, sallyjuare@aol.com; Bill Bess, 19 Belle Ave #7, San Anselmo, CA 94960, 415-460-0733, billbess@aol.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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, rcarter@rpa.net 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, don_grainger@harbrace.com; Jean Martin, 1220 Brookside Dr., Hurst,TX 76053, 817-282-7449. 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, lbove@chla.usc.edu; 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, 91 E. Main St., #402, Newark, DE 19711, 302-266-9878, pevans@UDel.edu; Jeff Krehbiel, 500 W. 8th St., Wilmington, DE 19801, 302- 656-8362, jeffreyk@westpc.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, michaelp@ctr.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, TLLindahl@oal.com; 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, atkinspegdoug@juno.com 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. #67, 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, OK 73120-1404, 405-848-2819, mcneese@theshop.net OREGON: Janet Stang, 1244 Looking Glass Way, Central Point, OR 97502, 541-664-9189, stangp@transport.com 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, don_grainger@harbrace.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, 200 W. Mercer St., Suite 207, Seattle WA 98119-3994, 206-285-4130, tradelaw@thompson-law.com; Rev. Richard K. 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, 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, JanieSpahr@tamfs.org, 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, http://www.execware.com/vos/ 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 4, March-April 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 2-18-2000