Date: Sun, 16 Apr 100 8:55:19 EDT From: James Anderson Subject: May-June 2000 MORE LIGHT UPDATE (200 K) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT UPDATE May-June 2000 Volume 20, Number 5 * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * HIGHLIGHTS Remembering Mama. Sexual Ethics. Disobedience. Reading the Bible. Seminarians. Churches. Nominations. General Assembly Issues: Ministry; Membership; Marriage; Ordination. Good Books. Letters; Research; Resources; Events. FULL CONTENTS CHANGES OUR COVER: More Light Clergy in the Los Angeles area, with Michael Adee. ON THE ROAD: With Michael Adee, MLP National Field Organizer SEMINARIANS: Seminarians on a Roll Great Conference in Chicago Table-Talk Big Success at Union-PSCE BGLAD Week at Princeton Christian Church and Sexual Orientation at SFTS Lisa Larges at Louisville Resource Library at McCormick OUR CHURCHES AND CHAPTERS More Light Presbyterian Churches have Healthier Giving Trends Confessing Church to Declare More Light Good News from Orange County, California Good Methodist Ideas [NOT IN PRINT VERSION] Welcome Our Newest Chapter: Champaign-Urbana [NOT IN PRINT VERSION] MLP of Greater Atlanta [NOT IN PRINT VERSION] MLP MATTERS Nominations for MLP Board GENERAL ASSEMBLY: Getting Ready for General Assembly 2000 Hot G.A. Topics EVENTS Largest Gathering of Gay Friendly Churches Planned for the Heartland: WOW 2000 MORE EVENTS JOBS RESEARCH [NOT IN PRINT VERSION]: Study of LGBT Religious Experience RESOURCES [NOT IN PRINT VERSION]: Reading Resources for Unity / Diversity, by Gene Huff More Light on Transgender Gender Sanity MLP Video Library Coming Out Stories FEATURE STORIES Remembering Mama, by Michael Adee Religious Leaders Endorse Landmark Declaration on Religion and Sexuality More Light Presbyterians Board says No on Knight Regarding Ecclesiastical Disobedience, by Hal Porter What does the Bible Say About Being Gay? by Karen K. Miles, Ph.D. GOOD BOOKS **Homosexuality and Christian Faith**, Reviewed by Gene Huff. LETTERS: Trying to Say Goodbye to the PCUSA MLP OFFICERS MLP Board of Directors MLP National Liaisons MLP Chapters (not in this print edition) Seminary and Campus Chapters Presbytery & Regional Chapters MLP State Liaisons (not in this print edition) 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 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 Tricia Dykers Koenig, the MLP Strategy coordinator has a new email address: tdykerskoenig@oh.freei.net. Judith M. Foster, one of our Illinois liaisons, has a new email address: jmfoster32@aol.com. Carol Bayma, leader of our Eastern Virginia chapter, has a new area code: 757-497-6584. Also, her former email address is no longer functioning. It was: AliceAndCarol@prodigy.com. Brian Cave, liaison for youth concerns, has a new email address: ClemsonBC74@aol.com. Change Lisa Bove's email in her listing as liaison for Presbyterian Act-Up to: lbove@chla.usc.edu. The Shower of Stoles Project now has its own, permanent website! Please check it out, and add this link to your organization's website. The address is: www.showerofstoles.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER: More Light Clergy in the Los Angeles area: Dan Smith, Bear Ride, Chuck Houdek, and Susan Craig, with MLP national field organizer Michael Add. The caps proclaim "No on Knight," the California anti-gay marriage initiative, which has been adopted by a majority of voters. The MLP press release on Knight is included in this *Update*. Other photos in this issue were provided by Michael Adee, Jud van Gorder, Jack Hartwein-Sanchez, Bill Moss, Harold Snedeker, Ralph Jones, Martha Juillerat, and John Martin. **Please send us your photos!** * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * ON THE ROAD With Michael Adee MLP National Field Organizer As a national organization -- More Light Presbyterians, with all of us working together around the country -- we seek to follow Christ by making the Church a true community of hospitality. We affirm that every person is created in God's image, no matter the human condition. We affirm a Gospel that embraces all persons and Christ's table where there is a place for everyone. We affirm the vision of an inclusive Church where all may freely follow God's call to service. And we work to change hearts and minds, laws and systems, so that LGBT people and our families are valued, respected and honored equally with heterosexuals. As Christina Baldwin has said, "to work in the world lovingly means that we are defining what we will be for, rather than reacting to what we will be against." As I travel from church to church, city to city, to presbytery and seminary, the ground swell of the LGBT movement in our church and in society becomes more clear each place I visit and work. During a recent outreach trip to Alabama and Georgia, this incredible growth, and the opportunities for change, were all around. Imagine 1200 miles in a van with 5 people on a joint outreach mission of MLP and TAMFS (That All May Freely Serve) throughout Alabama. Our local host and van driver, Rev. Helene Loper, a MCC pastor and former Presbyterian, set up outreach and education meetings in Mobile, Tuscaloosa, Huntsville, and Montgomery. The other four "circuit riders" were Rev. Jim Rigby, pastor of a More Light Presbyterian Church, St. Andrew's, Austin, Texas; Mardee Rightmeyer of Atlanta; Janie Spahr of TAMFS; and myself. Will Smith joined us for the Huntsville meeting at the home of Mary and Newell Witherspoon. We quickly became a "family" and after working so closely together we did not want the trip to end. This joint venture in Alabama was full of moments of grace. As we shared our faith stories, our coming out stories, our visions for an inclusive church, people in each church, each gathering, told us their stories, shared their journeys, some came out, many shared their desire for the church to fully embrace LGBT people and to remove any barrier to open service, and for there to be "more light" in their own churches as well. In Georgia, the MLP Chapter of Greater Atlanta worked with and hosted a wonderful community worship and reception that included people from TAMFS-South, students and faculty from the Imago Dei Chapter of Columbia Theological Seminary (CTS), Covenant Network and the Shower of Stoles. Leaders from each of these groups led in worship and then at the reception, Janie and I offered updates on TAMFS and MLP. Janie and I also offered programs at Emory University with David Carter-Florence, Presbyterian Chaplain at Emory, and with the Imago Dei Chapter on campus at Columbia. This type of collaboration is key to the success of a grassroots movement. It was crystal clear all across Alabama and in Atlanta, that more and more people, and more and more churches, are defining themselves as people of faith who are inclusive, who are for a Gospel that embraces all persons, for a church that does not discriminate against any persons, and in particular, against LGBT people and our families. This is what more and more people and churches are "for" -- the church becoming and being a true community of hospitality with God as the gracious host. In addition to the incredible success of this outreach in the South, the national network of More Light Presbyterian Churches welcomed its newest member, St. Andrew's Presbyterian Church of Oklahoma City, Oklahoma. And, our network of regional chapters added to its ranks a new Chapter in the Southwest, in the greater Phoenix area, the Grand Canyon Chapter of More Light Presbyterians. Special thanks to all the persons who hosted our meetings in Alabama, to Victor Floyd and Erin Swenson and your team from the MLP Chapter of Greater Atlanta, to Rev. Mark Heaney and John McNeese of St. Andrew's in Oklahoma City, and to all of the leadership of Imago Dei at CTS and of the Grand Canyon Chapter of MLP in Phoenix. It takes all of us working together. -- With grace and hope, Michael. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * SEMINARIANS Seminarians on a Roll Share the good news about wonderful events in our seminaries and among our seminarians, even though some of them may have already happened by the time some of you read this. They are such a wonderful models, worthy of emulation! Let us celebrate the folks who organized these wonderful events! -- JDA. Great Conference in Chicago Jon Bassinger writes: I wanted to update you on the wonderful leadership provided by our denomination at Called Out: the 9th Annual LGBT Seminarians Conference in Chicago the weekend of March 17-19, 2000. Janie Spahr gave a wonderful witness as the keynote speaker. She was fabulous! The night before, Erin Swenson (MLP Liaison for Transgender Concerns) presided over eucharist at the opening worship for the conference. Again, a wonderful presence. Michael Adee also participated in the conference as a workshop leader and as a pastoral presence for the Presbyterian participants. Hey PCUSA ... these are people to celebrate as members of our institution!!! There are also several wonderful Presbyterian seminarians volunteering at the conference, including the always energetic Marilyn Nash. One of Janie's comments was the need for queer seminary alumni groups. I know Martha Juillerat is very interested in a McCormick group forming. Count me in as well. Is there anyone coming to the upcoming McCormick days who would be interested in a conversation? Let's do it! -- Peace, Jon Bassinger, JBassinger@aol.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Table-Talk Big Success at Union-PSCE Jason Crawford echos John: I just wanted to say that our Union-PSCE table-talk yesterday was a big success. we had about 20 students, staff, and faculty show up during lunch to hear me talk about the Called Out Conference. I passed out brochures and literature and informed them about our up-coming observance of the Day of Silence (pray for us on April 13). It was *very* encouraging to hear that they want Janie Spahr, Erin Swenson, and Michael Adee all to come speak to the campus sometime in the next year or so, plus they want the Shower of Stoles Project on campus during one of the next major events on campus -- board meeting, graduation, lecture series, etc. Praise be to God/ess for the blessings and fruit that the 9th annual Called Out Conference continues to bear. -- Love in Christ/a, Jason B. Crawford, Richmond, VA, jcraw206@aol.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * BGLAD Week at Princeton Steve Runholt writes: I'm writing to you as the Communications Coordinator for the Church and Lesbian, Gay and Bisexual Concerns (CLGBC) at Princeton Theological Seminary. (Yes, we do exist!) One of our goals for this year was to establish stronger connections between our group and national supportive groups like the Covenant Network and More Light Presbyterians. We haven't done as much on that front as we'd hoped, but we do, now, want to let you all know our exciting plans for Bi, Gay, Lesbian Awareness Days here at PTS. Some of you will already know that Michael Adee, the national field organizer for More Light Presbyterians, will be with us for the week, which runs from Monday, April 3 through Friday, April 7. I will copy the full schedule of events below. All of our events are open to the public, and some of them will be of keen interest to clergy and supportive lay leaders. Please feel free to be in touch if you have any questions, or any ideas about how we can strengthen the connection between CLGBC at PTS and MLP. Thanks very much! -- Cordially in Christ, Steve Runholt. BGLAD WEEK Princeton Theological Seminary Events Guide 200 Monday, April 3. Lunchtime Forum 12:40-1:20 p.m., Main Lounge, Mackay Campus Center. Gay and Lesbian Partnerships: A Covenantal Relationship? Presenters: Dr. Brian K. Blount, Associate Professor of New Testament, Princeton Theological Seminary; Dr. Patrick D. Miller, Charles T. Haley Professor of Old Testament Theology, Princeton Theological Seminary. Can contemporary gay and lesbian partnerships satisfy the conditions of a covenantal relationship? Two PTS faculty members help us look exegetically and theologically at this urgent question. A time for questions and answers will follow. Tuesday, April 4. PTS Health Fair, Main Lounge, Mackay Campus Center. As part of the campus wide Health Fair, Representatives from the Hyacinth Foundation will be on campus to inform community members on current issues in sexuality and health, including new developments in the treatment of people carrying the HIV virus or suffering from AIDS. Information about exciting volunteer opportunities working with our neighbors in the community will also be available. Wednesday, April 5. A Day of Silent Solidarity Campus Wide. In solidarity with those whose voice is often silenced in the Church, in the workplace and in society, CLGBC invites members of the PTS community to observe a voluntary day of silence. We encourage you to speak where and when necessary, such as in class. But we also encourage you to keep silent when and where possible, and to reflect on the experience of lesbian, gay and bisexual Christians whose voices are often suppressed. If you plan to participate in this observance, we ask you to wear a rainbow ribbon as a visible sign of solidarity and as a courtesy to those around you. Ribbons and explanatory leaflets will be available all week outside of the cafeteria and chapel. We ask that you decide for yourself the extent to which you wish to participate in this one day of quiet solidarity. This fast will be broken in the evening with a service of worship. Wednesday, April 5. BGLAD Worship Service 5:00 p.m., Alexander Hall Oratory. Members of the PTS community are invited to join together as we break our voluntary silence with a service of worship. Dr. Michael Adee, the National Field Organizer for More Light Presbyterians, will be our preacher. An informal supper with Dr. Adee will follow in the Mackay Center Dining Hall. Wednesday, April 5. Community Discussion 7:00 p.m., Alexander Hall Oratory. Caring For All God's People: A Level Playing Field -- Sexuality and Sexual Ethics for All Persons. Led by Dr. Michael Adee, this discussion will address issues of inclusivity, morality, ordination and education. Thursday, April 6. Lunchtime Forum 12:40-1:20 p.m., Main Lounge, Mackay Campus Center. A More Light Congregation: To be or not to be? Dr. Michael Adee, the National Field Organizer for More Light Presbyterians, will help prospective pastors and church leaders look at the process by which congregations choose to designate themselves as "More Light" Congregations -- open and affirming places of worship for all people, including those who are lesbian, gay, bisexual and transgendered. How do congregations discern God's call in this direction? How do pastors, sessions, and lay leaders facilitate the process of discernment? What steps must be taken to complete the process? What might the consequences be? Friday, April 7. Lunchtime Forum 12:40 -- 1:20, Main Lounge, Mackay Campus Center. Tending God's Flock: Caring pastorally for gays and lesbians in your congregation. Presenters: Dr. Robert C. Dykstra, Assistant Professor of Pastoral Theology, Princeton Theological Seminary; Rev. David Prince, former pastor of Ewing Presbyterian Church and Stated Clerk of New Brunswick Presbytery for 23 years; Rev. Deborah Davis, chaplain at Princeton Medical Center. What does it mean for pastors and chaplains to provide pastoral care to their gay and lesbian congregants and patients, and to their families? Dr. Robert Dykstra of Princeton Seminary will look at the question of providing pastoral care to gay and lesbian teens. Rev. David Prince will focus on providing pastoral care to gay and lesbian adults, and Rev. Deborah Davis will focus on providing pastoral care to lesbians and gays in a chaplaincy setting. Friday, April 7. BGLAD and DANCE! BGLAD week will conclude with a dance party for the Seminary community, Mackay Campus Center, 10 p.m.-1:00 a.m., featuring the music of DJ Reed Benedict. The Church and Lesbian, Gay and Bisexual Concerns Mission Statement: CLGBC is an interdenominational, multicultural, multi- program campus group of Christians who are lesbian, gay, bisexual, and heterosexual. CLGBC has three purposes: (1) to help the PTS seminary community educate itself on issues concerning human sexuality, social justice and the Bible; (2) to equip future pastors, educators and scholars with the knowledge, skills and sensitivity required to minister to the Christian community in an era of diversity and controversy; (3) to provide a safe haven for those to whom the Church's message has been one of judgment more than grace. CLGBC achieves these ends through a variety of program activities, including: regular open meetings which all members of the seminary community are welcome to attend; groups for prayer and Bible study; community-wide workshops; discussion groups and seminars; open social functions; a confidential support group for members of the seminary community who identify themselves as lesbian, gay or bisexual. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Christian Church and Sexual Orientation at SFTS David Brague writes: We wanted to let everyone know that we have two events happening on campus this semester at San Francisco Theological Seminary in San Anselmo. They are under the title of "Perspectives on the Christian Church and Sexual Orientation." On April 12th, The Reverend Dr. Philip Wickeri will present "Through the Lens of Evangelism and Mission. Phil is a MLP chapter faculty liaison and professor of evangelism and mission. He joined our faculty last year after serving 35 years with the Christian church in China. We have encouraged him to talk about his more light position in the international community. He has already had the opportunity to speak individually with international students who tend to be more conservative. We are trying to open minds and hearts here to move the future pastors here to an understanding of inclusiveness and justice for all in the our church and world. -- Working for all, Dave Brague with Shelly Holle, Bill Bess, Sally Juarez and the whole SFTS More Light Community. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Lisa Larges at Louisville Johanna Bos writes: Activities of More Light at Louisville Presbyterian Theological Seminary this spring involve bringing Lisa Larges to our campus and the wider community for a number of events and presentations. Lisa is an MLP board member and leader of the Witness for Reconciliation ministry in the San Francisco Bay Area. Lisa will preach in chapel on our campus on March 22. On Thursday morning, March 23 at 7:30 she will participate at the Seminary in our More Light at Dawn service. On Thursday there will be a lunch in one of the formal dining rooms of the Gardencourt building at the Seminary, during which Lisa will give a presentation on "Misogyny, homophobia and the Liberation of the Church." This luncheon is co-sponsored by More Light at LPTS and the Gender and Ministry Committee at LPTS. On Sunday March 26 Lisa will teach an adult education class at Highland Presbyterian Church. She will preach during morning worship at Central Presbyterian Church (the one More Light church in the Presbytery) and will be at a youth-group event in the evening with Crescent Hill Presbyterian Church. Other events, for invited guests, include dessert with the Justice For Women Committee of the Presbytery in the Women's Center of the Seminary, informal meetings with members of our More Light group, and a High Tea at the house of Johanna Bos on Saturday afternoon. We are very much looking forward to Lisa's visit to our campus and congregations! -- Johanna Bos. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Resource Library at McCormick Acts 10:15, the lesbian, gay, bisexual and transgendered concerns group of McCormick Theological Seminary, is seeking donations of books, videos, tapes, sermons, and other material on the issue of lesbian, gay, bisexual, and transgendered folks and the church. For more information, or how to donate, please contact Tanya Denley at tdenley@juno.com. -- Thanks, Peace, Tanya. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR CHURCHES AND CHAPTERS More Light Presbyterian Churches have Healthier Giving Trends March 31, 2000. More Light Presbyterians announced today that its member congregations show outstandingly high giving rates, and higher increases in giving over the last 10 years than in PCUSA congregations as a whole. More Light Presbyterian congregations' contributions per member were 14% higher than the denominational average in 1998 (about $100 difference per member). The rate of increase in per member contributions was 41% higher over the last decade than the denominational average, with More Light contributions increasing by 62%, compared with only 44% denomination-wide. "We are very proud of our member churches," said Scott Anderson, MLP Co-Moderator. "These trends are a testament to the vibrancy of their ministries." More Light churches show similar trends for total contributions, with a rate of increase 43% higher than in the denomination as a whole. More Light congregations' total contributions were up 38% from 1988-1998, while all PCUSA congregations' increased by 27%. More Light churches, often thought to be disproportionately small, actually have roughly the same size distribution pattern as is found across the denomination. 40% of More Light churches have 100 members or less, compared with 43% denomination-wide. Why the impressive generosity among members of More Light churches? Ralph Carter, Congregational Nurture Chair for More Light Presbyterians, attributes the trend to the vitality of ministries in More Light Churches and their willingness to stand boldy for justice, not just for gay, lesbian, bisexual, and transgender persons, but on many fronts. "More Light churches are engaged in a variety of ministries of social justice," said Carter. "They are not single issue churches, and their efforts are backed by the financial commitment of members. "An unqualified welcome resonates deeply with our longstanding commitment to social justice for all people, regardless of color of one's skin, the amount of money in one's wallet, gender, or any characteristic other than one's love for God as demonstrated in the life and example of Jesus, the Christ. Being a church which continues to seek more light from the word of God emboldens and enlivens our churches' witness." Carter continued, "Ministry that invites those people who know very well what it means to live in life's 'margins' invites Spirit to enter and dwell in our hearts. For Scripture tells us is that it is in the margins where God dwells." Statistics were compiled using publicly available congregation data posted by the denomination at pcusa.org. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Confessing Church to Declare More Light Please Send Pentecost Greetings! When "Amendment B" was added to the *Book of Order* of the Presbyterian Church (U.S.A.), a plea was made for *all* Presbyterians to examine their conscience and confess in an act of healing. During Lent 1999, the Session of A Community of the Servant- Savior, Presbyterian Church (U.S.A.) -- formerly Sagemont Presbyterian Church -- in Houston, Texas (Presbytery of New Covenant, Synod of the Sun) spent time in reflection and self examination. On Maundy Thursday, during the worship service, a foot-washing station was set up under the cross. Noting that while Jesus washed the feet of all the disciples, even those who were to betray him and deny him and fall away, and Jesus commanded us to wash one another's feet, and to love one another as Jesus loved us, yet in our denomination, however, there are some we don't deem 'worthy' of being washed, or of washing our feet. And so, no feet were washed. Instead, the congregation was invited to write names of those whom the church excludes and place those names in the bowl, with a prayer for forgiveness for the injustice and lack of compassion and love within the body of Christ. Then, just before Communion, an offering plate was passed, and we offered the results of our prayer, self-examination, and study of our confessions. Nine elders and the pastor all found that they were guilty and unrepentant of "something the confessions call sin" [a new standard added to the *Book of Order* by "Amendment B"!] and wrote out a self-accusation. Those accusations were turned in to the Stated Clerk of the Presbytery on Monday, April 5. The session is made of nine elders. One of our elders is presently on a leave of absence (working out of state). This means we have only one elder who has not self-accused. (Two elders not on session also self-accused.) No one on session feels that they can try the other session members since they are also guilty of similar charges (greed, gluttony, abuse of the planet, usury, unfaithfulness in marriage and other sins). The minister of a nearby church (Faith Covenant in Clear Lake), Mike Luedde, also self-accused. [For a complete list of sins identified in the Confessions of our Church see the *More Light Update*, November- December 1996, p. 5-8. Stated Clerk of Mission Presbytery Leslie E. Ellison listed the hundreds of sins identified, stretching back to the Scots Confession of 1560 through the Confession of 1967 and the more recent Brief Statement of Faith. Sins include the use of images (such as pictures of Jesus) in worship, and certainly "profaning" the sabbath by "doing that which is itself sinful, or by unnecessary thoughts, words, or works, about our worldly employments or recreations." -- JDA]. We now await word from the Stated Clerk. We believe that our *Book of Discipline* is for redemption and restoration of community rather than punishment, exclusion, and the breaking of community. Keep us, and our Presbytery, and our denomination, in your prayers. -- Susan Quinn Bryan, Pastor, A Community of the Servant-Savior. In July 1999: We recently received a letter stating that an Investigating Committee had been elected (at the June 5 presbytery meeting). We had hoped that a separate committee would be elected for each accusation -- but they elected one to handle all of them. We see that as "blowing us off" somewhat. But we shall see. Keep us in your prayers. ----------------------------------------------------------------- Later: The investigative committee found no need for a trial in all of the cases. Several were appealed to the Presbytery Permanent Judicial Commission (PJC) and again, they found no need for a trial in any case. Many of us were very disappointed, though we are aware that this is a clear indication that "Amendment B" is unjust, being applied only to one group of people and focusing only on one "sin." Our goal was to "stand with" and in the end, we discovered that in being ignored, silenced, made invisible, taken lightly, and being misunderstood, we may have accomplished that goal. We are still in discussion about where we go next to challenge the "powers that be" for we can not live with the injustice. Now, in March 2000: Thought you would want to know that A Community of the Servant-Savior is in the process of studying "More Light," now that the congregation has asked the session to move us forward as a More Light Church. The motion was prefaced with this comment: "We know we are a More Light Church. It makes no sense to hide that light under a bushel. We need to come out of the closet and proclaim proudly who we are." We are doing the study so we may all be effective "evangelists" when people ask us why we are a More Light Church. After the study, we will take another vote, in May, at which time we expect affirmation. Then, we are going to celebrate becoming a More Light Church on Sunday, June 11 -- Pentecost. With a big, ecumenical service, already in the planning. It would be great fun to have cards, letters, emails to the congregation from other More Light Folks to share with the congregation that day. SEND YOUR MORE LIGHT GREETING TO: A Community of the Servant- Savior, PCUSA, 11303 Hughes Road, Houston, Texas 77089, 281-481- 1692, email: sqb@compuserve.com. Please send them *before* Pentecost, June 11! Thanks! -- Susan Quinn Bryan. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Good News from Orange County, California by Linda Malcor Let me tell you the story of a little miracle that's been quietly taking place in an unlikely corner of the world. At a time when most churches in our denomination are seeing an exodus, I happen to have landed in a church that is actually growing. We aren't quite sure why. The congregation is viewed as being hopelessly liberal in otherwise extremely conservative (and homophobic) Orange County, California. Yet we are seeing new members and baptisms in numbers that I've never seen in any Presbyterian church to which I've belonged. We have a strong youth program, a dynamic Health Ministries unit, an outspoken Peace and Justice Commission, a diligent environmental concerns group, a thriving older adult program and more. We suspect this growth as something to do with the facts that the congregation is extremely God-centered, serious about being inclusive, and actively picking up hard-working worshipers who don't like what they are hearing at other congregations in the region. (We have some members who are traveling almost an hour to get to us.) This is the place where I landed, somewhat by serendipity, when I moved to Orange County from L.A.'s Westside last year. I was in total dread over the move. I was convinced that I had no chance of finding a congregation that would allow me to pursue my AIDS and gay rights activism. But I knew that Tony de la Rosa was a member of More Light Presbyterians, and I remembered him recommending St. Mark to my sister when she moved to this area several years before me. (My sister chose not to join St. Mark, preferring a non-denominational congregation.) Anyway, I searched for St. Mark on the Internet, found them, and point- blank asked the pastor what my reception would be within the congregation. I was welcomed with open arms. Stunned, I (and my immediate family) joined St. Mark as soon as I moved. What has happened since has left me completely in awe of the power of God to work in our lives. There's an old adage about being in the right place at the right time! I joined in February. In March I was asked to be the liaison from More Light Presbyterians to Orange County and, with great trepidation, I accepted. I was still largely convinced that I was alone in my desire to act on my beliefs even though by this time I had meet a dozen or so other folks who clearly thought the same way as I did about the church's policy on homosexuality. In April I broached the idea of starting a More Light chapter, and folks started to put me in touch with other members who might be supportive. I began talking extensively with our director of Health Ministries. At AIDS Walk Orange County in June, our church had a tremendous turn out. Then in July we screened two of Janie Spahr's videos for a small group of interested parties. At the end of that meeting, we had enough people for a chapter Steering Group. The Steering Group started meeting and decided on a goal of a first meeting by November 13th. The St. Mark Session agreed to allow us to distribute information at the church and to have meeting space on the church campus. The National MLP list provided the names of MLP folks (pretty much from Palmdale to the southern border of the state), so we had to do a bit of winnowing, and we wound up with a mailing list of 38 names. We identified and contacted roughly a dozen allied organizations. On November 13th we held our first meeting, as planned, and had twenty-four people in attendance, more than double what our local PFLAG groups see when they start up. Since then, we have expanded chapter members to about thirty, allied organizations to almost 25, additional mailing list people to about another thirty, and identified forty publications and local institutions to be notified of events. Not bad for something that started with one person almost a year ago in an area that I really did not believe something like a More Light Chapter would ever get off the ground. Truly, God's hand must be working in all of this. I kept expecting road blocks that still haven't developed. We've enjoyed positive TV and newspaper coverage, as well as coverage in local LGBT publications. I'm continually surprised at the number of people who come up to me and say that they are thrilled that something like our chapter is happening in Orange County. We're still braced for some sort of backlash, but there is no evidence of one materializing yet. St. Mark's pastor has even commented in surprise that all of the feedback he's received so far has been positive as well. Perhaps the proverbial second shoe will drop some day, but God will be standing by us then just as He is guiding us now. I have a feeling as if we are riding the crest of a wave of people who are tired of remaining silent and who are being inspired by others who are finding the courage to stand up and speak out. Our young people, in particular, need to be shown that there is a place for them within the church, to be encouraged to stay and to stand up for what they believe in instead of going off to college and never coming back. We are having good success with an outreach to families with children in our chapter. We have child-friendly events as well as provide child care during adult presentations. We also try to schedule our meetings at times when families can attend. We concentrate on educational events, disseminating information, and supporting allied organizations. We have a lot of people who need to stay deeply in the closet because of the ordination issue in our Presbytery, and we do caution people at meetings that not everyone present is necessarily an ally. I do know of some people who stay away from our meetings precisely because of this issue. But the people who do show up are a good mix of gay and straight, young and not so young, singles and families, across the economic spectrum. I find that broad appeal to be very heartening, a sign that, as frustrating as our work might be, there really are a whole lot more folk out there who have simply been disapproving in silence and who are starting to find their voices as they realize that silence is not going to make this issue go away. The more people who stand up, the more people will stand up with us. As opponents realize that we are not going to go away, that we are instead growing, they will have to find a way to learn to live with us. Who knows? Perhaps someday they will change their minds as well. But, for now, working toward a goal of simply getting along strikes me as a far more Christian path than the path our church has been following, spiritually abusing members who do not happen to agree on a certain point of theology. At least in our little part of the wilderness, a swelling number of voices have started to concur. So, take heart! Four years ago I, too, was terribly depressed and ready to leave. If I had, I'd never be sitting where I am now and doing what I thought could never be done. God works in mysterious ways and in His own time. But He can only make use of you if you are where He needs you when He needs you there, and right now He needs all of us in the Presbyterian Church (U.S.A.). -- Cheers, Linda Malcor. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Good Methodist Ideas The Reconciling Churches Program aimed these questions at United Methodist Congregations, but their such good questions that we are borrowing them for Presbyterian Congregations! -- JDA. * Is your church open to all persons? -- Or does it send the message that not everyone is welcome? * Are you able to share with your church family that your child or grandchild is Lesbian, Gay, Bisexual or Transgendered without fear of being judged by your pastor or church friends? * Do you believe that church should be a place of compassion and welcome to all God's people? * Do you believe the church should be a place where God's greatest commandment of "love thy neighbor as yourself" should be the guiding force of welcoming ministry? This is the ongoing dream for thousands of Lesbian, Gay, Bisexual, and Transgender (LGBT) United Methodists [Presbyterians!] and their families in local congregations and the untold thousands that have left the church for how they have been treated by their church families. As people of faith, we believe in hope and reconciliation. We know that one day all people and their families will feel welcomed in the church. Unfortunately, this is not the current reality in our beloved denomination. In response to this prejudice, and inhospitality over 15,000 United Methodists have strongly affirmed their belief that all persons should be welcomed into the full life of the church. YOU CAN JOIN THIS WITNESS! BECOME A RECONCILING UNITED METHODIST! [Become a More Light Presbyterian! -- contact us at MORE LIGHT PRESBYTERIANS, 4737 County Road 101, PMB# 246, Minnetonka, MN 55345-2634, 732-249-1016, http://www.mlp.org.] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Welcome Our Newest Chapter: Champaign-Urbana Good news -- our newest MLP Chapter is in Champaign-Urbana -- by the end of a recent workshop led by our national field organizer Michael Adee, they decided to create a regional Chapter and get to work. They are off to a good start with a strong group from McKinley Church. And -- late breaking news -- our Rochester, NY chapter is undergoing a vital rebirth! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP of Greater Atlanta, [Some of this great report is more relevant for folks in the Atlanta area, but it's full of great ideas for all our chapters! Let's emulate Atlanta! -- JDA] Cynthia Warner writes: I am still surprised to see the date "2000" in print -- but here it is! I have chosen this time to update you on More Light Presbyterians' (MLP) work for full inclusion of LGBT persons of faith in the Presbyterian Church (U.S.A.). We made some progress in 1999. Our grant writing efforts resulted in a small grant ($1500) from Fund for Southern Communities. Our inquiries at Columbia Theological Seminary (CTS) resulted in the discovery that pastoral care for gay and lesbian persons is now part of the introductory pastoral care curriculum for all CTS students. MLP inquiries at the Greater Atlanta Presbytery were instrumental in the creation of a committee charged with addressing the interests and needs of LGBT persons. This committee will be staffed with a Presbytery contact person and will respond to many years of General Assembly mandates to "encourage meaningful dialogue" and "study the issue." In short, the Spirit has shown us that we may be fighting an uphill battle but not a lost cause. There is hope for our denomination. As we enter the New Year, we want to answer the call to "do justice" in local churches -- beginning with those represented on MLP of Greater Atlanta's mailing list. Our primary goal in the next few months is to create a broader base of support for the ordination of LGBT persons within our own churches. In the last two years we have uncovered a pervasive silence on this subject within our local churches. As you may be aware, several MLP members have had difficulties getting their own churches to host MLP meetings; other churches refuse to run announcements concerning MLP and related events in their newsletters and bulletins; and only a handful of our "supporting churches" were willing to appear in an ad for worship services which ran in Southern Voice, the local LGBT newspaper. For some time now, most individuals at the monthly meetings of MLP have been from North Decatur Presbyterian Church -- even after, as a suggested method to improve both diversity and attendance, many meetings were held at other locations. Even at North Decatur, after considerable dialogue and education, we continue to find people who do not know what the current *Book of Order* says on the subject of ordination -- or that many people are working to change that situation -- so we know we all have a lot of work to do. We must commit ourselves to this monumental undertaking. Facilitating conversations about the inclusion of LGBT persons within our churches is the best way to change this situation. Although inclusion of LGBT individuals has been the subject of many General Assembly resolutions since the 1970s, genuine conversation on this topic is extremely rare in our presbytery. We hope that all pastors of the Covenant Network of Churches (CNC) will soon be willing to initiate conversations in their churches. When questioned, most Greater Atlanta clergy, educators and lay leaders admit that within their own churches they have "never really talked about this." Many of you have asked us to let you know when we had "something you could do" -- and now we are asking for your help. We have more than 200 names on the MLP mailing list -- even after cleaning the list to include only those persons who want to be on the list. Currently, MLP's mailing list is our primary source of contact with churches in Greater Atlanta Presbytery. We are now proposing two ways you can help: 1. PROMOTE DIALOGUE IN YOUR CHURCH. We are forming teams of facilitators who want to meet with other Presbyterians in a variety of settings to lead conversations about LGBT participation and leadership in the church. Our facilitators have a variety of resources -- conversation starters, ice breakers, etc. What we need are invitations to converse. We are asking you to identify a small group in your church that could be a starting place for dialogue and study about the status of LGBT persons in the Presbyterian Church (U.S.A.). Almost any kind of small group could provide such a possibility -- a church school class, a breakfast group, a committee (i.e., education, peace & justice, youth ministry), a women's group, a men's group, a book study group. We have the appropriate "starting materials" -- we just need invitations. 2. WORSHIP ON THE EVENING OF FEBRUARY 20. [I hear this was a great success -- a great idea for other chapters! -- JDA] Our next More Light Presbyterians event will be a worship service at Oakhurst Presbyterian Church on Sunday, February 20th at 7:00 p.m. **This service will celebrate the ministries of PCUSA groups in our area** -- Imago Dei of Columbia Seminary, That All May Freely Serve (TAMFS) South, and the Georgia Covenant Network of Churches. Catherine Taylor, pastor of Church of the New Covenant Presbyterian and active member of the Covenant Network of Churches, will preach. Also leading worship: Christine Yoder (faculty sponsor of Imago Dei), Michael Morgan (organist at Central Presbyterian), Erin Swenson (Ormewood Presbyterian) and Victor Floyd (North Decatur Presbyterian/MLP liaison for Greater Atlanta). At a reception following worship, special guests Michael Adee, More Light's national field organizer and Jane Spahr, founder of TAMFS and the recipient of the 1999 Woman of Faith Award from the PCUSA, will report on the state of the denomination as seen through their travels. As we visit with each other at the reception, information tables on several subjects will be available for your perusal. You will even have an opportunity to get directions for making liturgical stoles to contribute to the Shower of Stoles Project -- if that is something you or your session has been considering. Michael Morgan will be signing copies of his new book, *Psalter for Christian Worship*, published by Witherspoon Press and Columbia Theological Seminary. -- Sincerely, Cynthia Warner, corresponding secretary, More Light Presbyterians of Greater Atlanta. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP MATTERS Nominations for MLP Board The MLP Nominating Committee, chaired by Donna Riley, has submitted the following nominees for your consideration. Elections will take place at a special MLP meeting during the WOW 2000, August 3-6, at Northern Illinois University outside Chicago. Ralph Carter, currently on the MLP board, serves as the MLP Congregational Nurture Coordinator. Marco Grimaldo has been the MLP representative to the National Religious Leadership Roundtable. Eunice Poethig recently retired as executive director of the PCUSA Congregational Ministries Division; previously she was executive presbyter of Western New York Presbytery. Erin Swenson is the MLP liaison for transgender Issues. Pat Rickey is a leader of the MLP chapter in Houston, TX. According to the MLP bylaws, the election of these nominees shall take place at the annual meeting of More Light Presbyterians: "If a candidate on the Nominating Committee's slate is not challenged by the petitioning procedure described in Section 4, no balloting shall be necessary and that candidate shall be declared elected by unanimous consent at the annual meeting of the MLP membership" (IV.5). Section IV.4, "Nomination by Petition," provides: "Any twenty (20) individual members or any five (5) governing body members may nominate by petition candidates for election to the Board of Directors in addition to those proposed on the Nominating Committee slate. Such petition shall identify the specific candidate or candidates of the Nominating Committee's slate whose nomination is being challenged by the petition nominee or nominees. The petition must be received by the Secretary of the Board of Directors [Rob Cummings] no later than ninety (90) days in advance of the Annual Meeting. Ballots listing the Nominating Committee candidate(s) and petition candidate(s) shall be prepared and distributed to the relevant MLP class members for a vote. All votes shall be tabulated no later than seven (7) days before the Annual Meeting." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * GENERAL ASSEMBLY Getting Ready for General Assembly 2000 It's time to start planning for the 2000 Presbyterian Church (U.S.A.) General Assembly in Long Beach, CA, Saturday, June 24 through Saturday, July 1. Many MLP'ers will gather on Friday, June 23 to gear up! Housing: Registration and housing forms are available from the Office of the General Assembly. Call 1-800-210-9371 or email to gameetingservice@ctr.pcusa.org (or assemblyservices@ctr.pcusa.org) to request a registration packet, which includes a housing form, or get it from the G.A. 2000 website: http://horeb.pcusa.org/ga212/. You will need to send in this form to stay in a G.A. hotel! 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, tdykerskoenig@oh.freei.net. Booth: MLP will have a double booth, No. 251, opposite the National Ministries Division area in the exhibition hall. Folks interested in helping to staff the booth, please contact Jim Anderson, jda@scils.rutgers.edu, 732-249-1016 or 732-932-7501. Hospitality Suite: MLP will have a hospitality suite, but we don't yet know the location. MLP Events Plus Others of Interest Friday, June 23, 1:30-9:00 p.m. 6th Semper Reformanda Conversation. $35.00. First United Presbyterian Church. Speaker: Nile Harper, author of *Urban Churches, Vital Signs: Beyond Charity Toward Justice*, will lead us in Theological Explorations in Urban Ministry: The Challenge of the New Century. Come a day early for General Assembly and join Semper Reformanda (Always Being Reformed) as our conversation continues our emphasis on biblical and theological reflection as the basis for addressing systemic injustice in church and society. We will also hear from the Southern California-based Living Wage Campaign. Dinner is included. Saturday, June 24, 8 a.m. Pre-Assembly Strategy meeting with all allied groups. Place to be announced. Saturday, June 24, 9:00 a.m.-2:00 p.m. Meet the Moderatorial Candidates. Convention Center. Saturday, June 24, 7:00-9:30 p.m. Election of the Moderator of the 212th General Assembly (2000). Convention Center. Saturday, June 24, 8:00 a.m.-Noon. Witherspoon Society Event. $14.00. Hyatt Regency Hotel. Through various speakers and discussions, commissioners and observers will have opportunity to gain perspective on issues and concerns before the assembly and to better understand committee and General Assembly procedures. Continental Breakfast. Saturday, June 24, 5:00-7:00 p.m. More Light Presbyterians Celebration Dinner. $34.00. Hyatt Regency Hotel, Seaview Ballroom. Speaker: Kirsten Kingdon, executive director of Parents, Families and Friends of Lesbians and Gays. Discover unity in the midst of our diversity with Ms. Kingdon, author, mother, and Presbyterian elder. Every evening, Saturday, June 24-Friday, June 30. Briefings with all allied groups. Place to be announced. Saturday, June 24, 10:00 p.m.-Midnight. National Cross Caucus Moderator's Reception. Renaissance Hotel. Sponsored by the National Cross Caucus, National Ministries Division. Reception honoring the newly elected Moderator. Sunday, June 25, 7:00-9:00 a.m. Women of Faith Awards Breakfast. $14.00. Westin Hotel. Sponsored by the Women's Ministries program area, National Ministries Division. Speakers: Women of Faith Awards Recipients. Women and men join together to recognize and celebrate the witness of women under the 2000 theme "On Behalf of Woman: Living Jubilee Justice." Sunday, June 25, 9:30-11:30 a.m. Opening Service of Worship and Holy Communion. Convention Center Arena. Preacher: Freda Gardner, Moderator of the 211th General Assembly (1999). This service will include the commissioning of mission personnel. Sunday, June 25, 11:45 a.m.-1:30 p.m. Witherspoon Society Annual Awards Luncheon. $24.00. Westin Hotel. Speaker: Congresswoman Maxine Waters of California. The Andrew Murray Award will be presented to Rob Martin, honoring his lifelong pursuit of peace and justice. Institutional Award goes to Office of the Americas, Los Angeles, represented by Blase and Theresa Benpane. A great time for those committed to the prophetic role of the church and to peace and justice concerns. Sunday, June 25, 6:00-7:00 p.m. More Light Presbyterians Worship Service. First Congregational Church of Long Beach. Sponsored by the More Light Churches of Southern California: Baldwin Park, United University, and West Hollywood. The Rev. Susan Craig, pastor of United University Church will be preaching. Following the risen Christ and seeking to make the church a true community of hospitality, More Light Presbyterians invite you to join them in worship with local and national supporters. Every Evening, Sunday, June 25-Friday, 30, 6:00-6:45/7:15 p.m. 12-Step Meetings (AA, NA, OA, ALANON). Sponsored by Presbyterian Network on Alcohol and Other Drug Abuse (PNAODA). Place to be announced. Monday, June 25, 7:15-9:00 a.m. General Assembly Breakfast, Group Meal. $17.00. Convention Center. Speaker: Andrew Young, former ambassador to the United Nations, former mayor of Atlanta, and current president of the National Council of Churches. Breakfast concludes with Morning Prayers to begin a day of work in committees. Commissioners and advisory delegates are automatically admitted to this meal. Other participants may purchase tickets. Monday, June 25, 12:30-2:00 p.m. Covenant Network of Presbyterians Luncheon. $20.00. Renaissance Hotel. Covenant Network leaders will reflect on the year just past and the year ahead, including work-in-progress toward the unity we seek in our diversity. Speaker to be announced. Monday, June 25, 6:30-7:30 p.m. PHEWA Event. $6.00. Renaissance Hotel. Sponsored by the Presbyterian Health, Education and Welfare Association. The church's grass-roots, social justice network invites you to join in as the networks honor congregations and individuals involved in life changing labors of love. A dynamic speaker in the field of social justice, follows the awards. Tuesday, June 27, 7:00-8:15 a.m. Voices of Sophia Breakfast $20.00. Westin Hotel. Speaker: Delores S. Williams, Paul Tillich Professor of Theology and Culture, Union Theological Seminary. Author of *Sisters in the Wilderness: The Challenge of Womanist God Talk*; and co-author of *God's Fierce Whimsy*. Topic: "Cast Up the Highway, Roll Down the Stones, Set Up a Standard for the People: Missions of the Church in the 21st Century." Tuesday, June 27, 4:30-9:00 p.m. Special Event in Concurrence with Moderator's Reception (4:30-6:30 p.m.). Queen Mary Hotel. Enjoy an evening on the majestic Queen Mary, docked in Long Beach Harbor. From 4:30 p.m. to 6:30 p.m., meet the newly elected Moderator and sample hors d'oeuvres in the Grand Salon of the Queen Mary. Continuously throughout the afternoon and evening, there will be entertainment performed by various talented artists. From 6:30 p.m. to 9:00 p.m., tour the Queen Mary, arrange with friends to have dinner on your own on the ship, and then return to the Grand Salon for dessert and coffee and to enjoy more entertainment. Transportation will be provided. Tuesday, June 27, 6:00-7:30 p.m. Semper Reformanda Annual Dinner. $35.00. Renaissance Hotel. Speaker: The Reverend Glenda Hope, director, San Francisco Network Ministries. Topic of the Second Annual Robert J. Stone Social Justice Lecture: Mission Spirituality. Semper Reformanda (Always Being Reformed) is a coalition of progressive groups and individuals within the PC(USA), sharing information and developing support on current issues of liberation, justice, and the integrity of creation. Tuesday, June 27, 6:30-9:00 p.m. Native American Celebration Dinner. $25.00. Hyatt Regency Hotel. Sponsored by the Native American Consulting Committee. Celebrate Native American Ministry with friends, family, and colleagues within the Presbyterian Church (U.S.A.). An added focus concerns entering a new millennium with the "Comprehensive Strategy for Ministries with Native Americans." It will be a fun-filled evening with songs of praise, storytelling, and recognition of honored guests. Tuesday, June 27, 7:00-10:00 p.m. National Hispanic Presbyterian Caucus Dinner. $21.00. Hyatt Regency Hotel. Speaker: The newly elected Moderator. It is the traditional Hispanic dinner celebrated at each General Assembly. Tuesday, June 27, 9:00 p.m.-1:00 a.m. Witherspoon Society Party. $16.00. Westin Hotel. This party and dance is always a fun and relaxing highlight midway through the assembly. Always a friendly, lively time. Dance with anyone who wants to, of all gender identities! Wednesday, June 28, 9:15-11:00 a.m. Covenant Network of Presbyterians Open Forum: Pastoral Implications of G-6.0106b. Hyatt Regency Hotel. Wednesday, June 28, 9:00-11:00 p.m. Ghost Ranch/Plaza Resolana Reception. Hyatt Regency Hotel. Ghost Ranch/Plaza Resolana friends, old and new, will gather with staff to share refreshments, mementos, and dreams about our two marvelous national Presbyterian conference centers in northern New Mexico. Thursday, June 29, 6:00-7:30 p.m. National Black Presbyterian Caucus (NBPC) Dinner. $36.00. Hyatt Regency Hotel. The NBPC dinner is the fellowship, celebration, commitment, and church strategy gathering for African Americans coming together to discuss church growth and church health. When the church, inspired by God, makes a conscious effort to evangelize in diverse communities, it will be fruitful. Thursday, June 29, 6:00-7:30 p.m. Presbyterian Washington Office Awards Dinner. $28.00. Hyatt Regency Hotel. Speaker: Dr. Robert Edgar, former member of Congress and general secretary of the National Council of Churches of Christ (NCCC). Join other Presbyterians concerned about public policy advocacy and hear from Dr. Edgar. Also share in toasting the 2000 Public Policy Advocacy Award winners and learn about new Washington Office programs. Saturday, July 1, Noon Adjournment of the 212th General Assembly (2000). Saturday, July 1, MLP Board Meeting. Place to be announced. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Hot G.A. Topics As usual over the past twenty, going on thirty, years, LGBT folks and our issues are hot G.A. topics this year. And as usual, they focusing on ordination, marriage, ministry and membership. Lots of overtures, both pro and con, are coming to the assembly on each of these topics. Here's a brief summary as of March 22, 2000, consisting of *excerpts* from the changes that overtures propose, and excerpts from selected rationales. For the complete text of overtures and rationales, go to the website for the 212th General Assembly: http://horeb.pcusa.org/ga212/. Overtures on Ordination Overture 00-13. On Striking G-6.0106b from the *Book of Order* -- From the Presbytery of Northern New England: Shall G-6.0106b [the infamous Amendment B!] of the Form of Government be stricken from the *Book of Order*? Rationale: The peace, unity, and purity of the Presbyterian Church (U.S.A.) is endangered by the presence of this paragraph in our Constitution. On the one hand, as written, the paragraph has the effect of targeting a group of people for exclusion from ordained office, and therefore carries the potential for being in contradiction with other parts of the *Book of Order* that mandate an inclusive church. In this regard the church is reminded of the authoritative interpretation of G-6.0106 and G-4.0403 (1998), which states: Standing in the tradition of breaking down the barriers erected to exclude people based on their condition, such as age, race, class, gender, and sexual orientation, the Presbyterian Church (U.S.A.) commits itself not to exclude anyone categorically in considering those called to ordained service in the church, but to consider the lives and behaviors of candidates as individuals. On the other hand, as written (with its reference to *The Book of Confessions*), the paragraph creates a set of potential circumstances that render it either completely unenforceable or selectively enforceable -- both possibilities that make it problematic for the church. The next overture addresses *both* ordination and marriage! Overture 00-41. On Requesting the General Assembly to Declare That All Persons, Regardless of Sexual Orientation, Are Able to Fulfill the Requirements of Church Office -- From the Presbytery of Milwaukee: [Would] declare to the church and to society that 1. homosexual persons are as qualified and capable of fulfilling the requirements of the *Book of Order*, G-6.0106 as are heterosexual persons; and 2. loving and faithful relationships between persons of the same sex are recognized as worthy of Christian honor, in the same way that such relationships are honored between persons of opposite sexes. Rationale: We affirm that homosexual orientation of human sexuality is also created by God and is inspired by scriptural references to loving, committed relationships as are heterosexual relationships (e.g., 1 Corinthians 13). We believe that Scriptures speak clearly about the gifts of loving and committed relationships that may be shared faithfully and fully in homosexual and heterosexual relationships without the rubrics of marriage. We affirm that some men and women who live in loving and faithful homosexual relationships are called by God through the manifestation of the gifts of the Spirit (cf. Acts 10) to serve the church as elders, deacons, and ministers of the Word and Sacrament. We already experience and celebrate the valuable gifts shared within the church by gay men and lesbian women in various ministries. We affirm that, in response to God's love in their lives, some women and men choose to live in loving and faithful relationships without the rubrics of marriage. Overture 00-42. On Establishing a Special Task Force to Move Beyond the Current Impasse -- From the Presbytery of Milwaukee: [Would] direct [the G.A.] Moderator to appoint a special task force charged with finding faithful and creative ways to move the denomination beyond the current impasse concerning the question of the ordination of self-affirming, practicing gay and lesbian members to the offices of the church. Overture 00-43. On Establishing a Situation of Fair Play -- From the Presbytery of Milwaukee: If the assembly wishes to concur with the 211th General Assembly (1999) in delaying any legislative actions regarding G-6.0106b [Amendment B!] to the 213th General Assembly (2001), there should be a concomitant delay in any related judicial actions. Rationale: We ... believe that the church must model integrity within its own structures, and to the world. Such integrity should include fair play with everyone being subject to the same "rules." It seems only fair to us that, if persons are to be denied ordination because G-6.0106b is in the *Book of Order* with no opportunity for legislative remedy for that situation, then persons should, in like manner, not be subject to any judicial action based upon that paragraph. Overture 00-46. On Amending G-14.0202a by Adding a New Exemption/ Waiver Clause for Governing Bodies When, in Good Conscience, They Cannot Apply the Requirements of G-6.0106b Justly and Equitably - - From the Presbytery of Santa Fe: If any governing body, in good conscience and led by the Holy Spirit, cannot justly and equitably apply the requirements of G-6.0106b, the governing body may request a waiver of G-6.0106b from the next more inclusive governing body, stating its reasons for seeking such a waiver. The governing body may grant the waiver by a majority vote for not more than three years at a time. The waiver shall be subject to renewal or to revocation at any time by a majority vote. Should revocation of the waiver occur, any person then holding office shall not be affected during the current term of office or call. Rationale: Waivers are historic, Presbyterian, and constitutional. This waiver would help restore a climate of civility and integrity in the church, as we live together as the Presbyterian Church (U.S.A.). While recognizing the need for church order, provision for the freedom of Christian conscience is fundamental to the Presbyterian expression of Christian faith. Overture 00-48. On Amending G-14.0202 to Add a Waiver of Requirements Not Essential to Reformed Faith and Polity -- From the Presbytery of Hudson River. Similar to Overture 00-46, just above. Overtures on Marriage (See also Overture 00-41 above that touches on both ordination and marriage!) Overture 00-12. On Adding New Sections G-6.0106c, G-11.0403e, and G-8.0302 to Prohibit Ministers of the Word and Sacrament from Performing or Blessing Same-Sex Unions or Ceremonies That Emulate Marriage Ceremonies -- From the Presbytery of Tampa Bay: Officers shall not bless or endorse any behavior in others that is prohibited by this Constitution; The ministry shall not authorize, conduct or participate in worship services or other ceremonies designed to unite, in a covenantal relationship approximating marriage, members of the same sex; Property of a particular church of the PC(USA) shall not be used for purposes which bless or sanction as acceptable any behavior that is prohibited by this Constitution, including ceremonies that seek to bless same-sex unions. Rationale: Many same-sex unions have been performed by ministers and endorsed by sessions on the technical and legalistic grounds that such unions are not precisely "the same as" a marriage ceremony. Ceremonies and services of worship seeking to establish physical, social and religious relationships between partners of the same sex, whether two males or two females, are designed and constructed to emulate marriage ceremonies, and are often construed by participants, worshipers and guests alike to be *weddings* in fact, if not in name. Parties to the relationship established are then perceived in their churches and communities as having the same relationship as married couples, while great confusion is generated in many communities by PC(USA) ministers and churches performing and endorsing same-sex union ceremonies, since the PC(USA) is then perceived by the public as officially sanctioning such relationships. Overture 00-26. On Adding New Section W-4.9007 Prohibiting Same- Sex Unions -- From the Presbytery of San Joaquin: Scripture and our Confessions teach that God's intention for all people is to live either in fidelity within the covenant of marriage between a man and a woman or in chastity in singleness. Church property shall not be used for, and church officers shall not take part in conducting, any ceremony or event that pronounces blessing or gives approval of the church or invokes the blessing of God upon any relationship that is inconsistent with God's intention as expressed in the preceding sentence. Overture 00-54. On Adding New Section W-4.9007 to State That Christian Marriage Is the Only Form of Personal Union Sanctioned by the Church -- From the Presbytery of Charlotte: Christian marriage between a man and a woman is the only form of personal union sanctioned by the church. Special unions between persons of the same gender or others wishing to live together outside of wedlock, but in a physical union, shall not be sanctioned, encouraged, or condoned in the church. Ministers or other approved persons in the PC(USA) shall not perform such ceremonies and sessions shall not permit such ceremonies to take place on church property. Overture 00-58. On Requesting an Authoritative Interpretation Clarifying the Responsibility of Pastors and Session for Worship and Pastoral Care -- From the Presbytery of the Western Reserve: The Presbyterian Church (U.S.A.) affirms that it is the responsibility of pastors and sessions to determine appropriate worship and pastoral care for their congregations, including services of worship that seek to celebrate and nurture relationships. Rationale: The Presbyterian Church (U.S.A.) has a long tradition of trusting pastors and sessions with careful and prayerful discernment about what constitutes faithful worship and compassionate pastoral care appropriate to the circumstances of their members and communities. For the peace, unity and purity of the church, it is vital that this tradition be reaffirmed. Overture on Ministry Overture 00-38. On Developing Resources for Ministry with Gay, Lesbian, Bisexual, and Transgendered Persons -- From the Presbytery of San Francisco (with a similar overture also coming from the Presbytery of Indian Nations in Oklahoma): [Would] direct the General Assembly Council to have the Congregational Ministries Division to do the following: 1. Survey congregations of the Presbyterian Church (U.S.A.) to elicit stories that will identify a. ministries of outreach and evangelism that have been effective in reaching gay, lesbian, bisexual, and transgender members of their communities; b. specific congregational programs ministering with and to gay, lesbian, bisexual, and transgender persons, their families, and friends; c. approaches of pastoral care that are sensitive to the particular needs of gay, lesbian, bisexual, and transgender persons, their families, and friends; and d. lessons learned from successes and failures. 2. Use the survey responses in the development of resources and tools to assist congregations in ministries of evangelism, programming and pastoral care with gay, lesbian, bisexual, and transgender persons, their families, and friends. 3. Consult with gay, lesbian, bisexual, and transgender members of the Presbyterian Church (U.S.A.) in the development of the survey and the resources. 4. Distribute the resources to all congregations, presbytery and synod resource centers, and committees on ministry by December 31, 2002. Rationale: In many congregations and communities, outreach to gay, lesbian, bisexual, and transgender persons is a crucial opportunity for evangelism. Gay, lesbian, bisexual, and transgender persons, their families, and friends have the same pastoral care needs as other persons, as well as needs particular to their circumstances. In numbers of Presbyterian Church (U.S.A.) churches, there are faithful and effective programs addressing these particular situations, of which others are not aware. Sharing our stories and experiences with one another in the church will help congregations and pastors as they seek to respond to emerging needs in this particular group of God's people. Overtures on Membership Overture 00-40. On Amending G-4.0403 and G-14.0201 to List Sexual Orientation as a Category Not to be Excluded -- From the Presbytery of Milwaukee: Persons of all racial ethnic groups, different ages, *sexual orientations*, both sexes, various disabilities, diverse geographical areas, different theological positions consistent with the Reformed tradition, as well as different marital conditions (married, single, widowed, or divorced) shall be guaranteed full participation and access to representation in the decision making of the church. Every congregation shall elect men and women from among its active members, giving fair representation to persons of all ages and of all racial ethnic members, *sexual orientations*, and persons with disabilities who are members of that congregation, to the office of elder and the office of deacon, or either of them, in the mode most approved and in use in that congregation. Rationale: The Presbyterian Church (U.S.A.) commits itself to inclusiveness, and in the *Book of Order* carefully lists some, but not all, categories of persons against whom society and the church have, in the past, been prejudiced, but should now include. We have been and continue to be distressed that the Presbyterian Church (U.S.A.) continues to maintain barriers within its life and leadership against persons who represent different sexual orientations in their public life, which suggests that there are two unequal groups of members within the church -- those who are self-affirming practicing homosexual persons, and those who are not. Overture 00-60. On Amending G-5.0103 to Clarify the Policy of the Presbyterian Church (U.S.A.) in Welcoming Gay, Lesbian, Bisexual, and Transgendered Persons as Church Members -- From the Presbytery of the Twin Cities Area: The congregation shall welcome all persons who respond in trust and obedience to God's grace in Jesus Christ and desire to become part of the membership and ministry of his Church. No persons shall be denied membership because of race, ethnic origin, *sexual orientation*, worldly condition, or any other reason not related to profession of faith. Each member must seek the grace of openness in extending the fellowship of Christ to all persons. ... Failure to do so constitutes a rejection of Christ himself and causes a scandal to the gospel. Rationale: The church is called to offer the hospitality of Jesus Christ to all, regardless of their worldly condition, and to welcome them as members of the church, his body. The recent actions of the Presbyterian Church (U.S.A.) to prohibit the ordination and installation of self-avowed, practicing, gay and lesbian persons as deacons, elders, or ministers of the Word and Sacrament have created confusion in local congregations and among potential new members about the church's policy regarding welcoming gay and lesbian persons as members of the church. In our contemporary society, gay and lesbian persons are often victims of marginalization, discrimination, exclusion, and even deadly violence. It is important to emphasize that the church, in contrast, specifically welcomes into its membership persons against whom society still often discriminates, such as racial and sexual minorities. While Jesus never mentioned homosexuality, he consistently reached out to, welcomed, and included those who were marginalized or ostracized by their contemporaries. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS Largest Gathering of Gay Friendly Churches Planned for the Heartland Welcoming church movement gaining power within mainstream denominations Chicago -- Amid much heated debate and controversy in the mainstream Christian churches about homosexuality, the largest Christian event ever to focus on welcoming lesbians and gays into the church will be held this summer. The gathering will involve hundreds of churches in at least ten denominations that have publicly affirmed the full participation of all persons in the life of the church, regardless of sexual orientation. The gathering, "Witness our Welcome 2000: God's Promise Is For You" (WOW2000), will be taking place August 3-6 in DeKalb, IL, just outside Chicago. "The conference is designed to celebrate the power of the Welcoming Church movement," said Mark Bowman, coordinator of the Conference, and founder of the Reconciling Congregation Program of the United Methodist Church. "We hope to celebrate the amazing progress of the welcoming congregations and inspire even greater outreach to lesbian, gay, bisexual, transgendered persons and their families. This will be a place where LGBT persons of faith can find affirmation and support for their faith journey. Representatives from all churches considering outreach to LGBT persons are welcome." A growing number of Christian churches that unconditionally welcome lesbians and gays into the full life of their congregations will come together for this historic gathering this summer on the campus of Northern Illinois University. The movement is growing by a rate of two new congregations each week. However, participation in the conference is not limited to welcoming churches. The denominations that have churches participating in the Welcoming Church movement are the Presbyterian Church (U.S.A.), the United Church of Christ, the Evangelical Lutheran Church in America, the United Methodist Church, the Brethren/Mennonite Churches, the American Baptist Church, the United Church of Canada, the Christian Church (Disciples of Christ) and the Episcopal Church USA. WOW2000 will bring together the greatest array of leading Christian advocates for justice for LGBT persons ever assembled in one place. Speakers invited to appear include Rev. Jimmy Creech, a United Methodist pastor who was recently dismissed from his pastorate for performing a same-sex union, and Rev. Mel White, who orchestrated an historic meeting several months ago between members of Rev. Jerry Falwell's church and 200 lesbian and gay Christians. Also invited to appear: Rev. Janie Spahr, Rev. Melanie Morrison, Dr. Michael Kinnamon, Dr. Carter Heyward, Bishop Steve Charleston and Rev. Grace Imathiu. For the 8-page registration packet, or for additional information, please check the conference's web site, www.wow2k.org, or contact WOW200 at 800-318-5581, Markleby@aol.com. For press credentials, please contact Jane Ralph, Educational Services Manager, The Gay & Lesbian Alliance Against Defamation (GLAAD), 1509 Westport Rd. Suite 203, Kansas City, MO 64111, 816-756-5991, ralph@glaad.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! (See story just above!) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE EVENTS 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 3, 2000, Wednesday. San Francisco Theological Seminary. The Reverend Dr. Walter Davis, Jr. and spouse Libby Davis will talk to us "Through the Lens of a Parent." Walt is the professor of Sociology of Religion and director of the APS program. Libby works as a child care provider at the children's center here on campus. Walt and Libby are going to share their life as parents to an out daughter and their life in the church and struggle. May 4-7, 2000, Thursday-Sunday. 4th International Congress on Crossdressing, Sex & Gender. For Sex Educators, Therapists, Counselors, Clergy, and Transgendered Individuals. The Warwick Hotel in Center City Philadelphia, just off Rittenhouse Square. Sponsored by the Renaissance Transgender Association, Inc. in cooperation with The Center For Sexuality & Religion, and The International Foundation For Gender Education. Theme: Gender Variance -- Beyond 2000, with special attention to Relationships Between Gender Identity and Spirituality, Sexuality, and Legal issues, as well as the Evolution of Gender. For more information contact Renaissance at 610-975- 9119, or email congress@ren.org. You may also visit the 4th Congress website for more information, or to sign up online at http://www.ren.org/4thCongress.html. May 6-12, 2000, Saturday-Friday, Cleveland, Ohio. Soulforce Training to Seek Justice for God's LGBT Children. A unique experiment in nonviolence training and direct action will be held on the campus of Trinity Episcopal Cathedral. Sponsored by Soulforce, Inc., the event will take place simultaneously with the General Conference of the United Methodist Church at the Cleveland Convention Center, just one mile from the Cathedral. People of faith from any faith tradition are invited to participate in all or part of the seven day event. Soulforce is an interfaith, ecumenical network of people of faith committed to teach and apply the nonviolence principles of Gandhi and King on behalf of justice for all God's children. For further information contact: SFU@soulforce.org or http://www.soulforce.org. May 20, 2000, Saturday. Gay Spirit Conference for Gay Men, Los Angeles. Led by three explorers and writers on gay spirituality: Mark Thompson, Will Roscoe, and Christian de la Huerta. Gay and Lesbian Center's Village facility, 1125 N. McCadden Pl., Hollywood. $59.00. 323-860-7300. Thwapp@aol.com. 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. May 21, 2000, Sunday. Scouting for All will hold an interfaith Gathering for Healing and Reconciliation in the face of continuing anti-gay discrimination by the Boy Scouts of America, at Trinity Episcopal Church, Bush and Gough Streets, San Francisco at 2 p.m. For further information contact Scouting for All, 707-778-0564, PO Box 2832, Petaluma, CA 94953-2832, , -- David A. Rice, MLPer and President, Scouting for All. May 26-28, 2000, Friday-Sunday. CLOUT (Christian Lesbians Out) Spring Weekend in Waterloo, Ontario. Friday 7 p.m. to Sunday at 3 p.m., First Unitarian Church of Waterloo. $40 U.S. includes four meals and facilities, but not accommodations. Contact Gloria for more information or to register, 519-579-1121, nafziger@easynet.ca. RECEIVED TOO LATE FOR PRINT VERSION. 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 1-800-318-5581 or check www.wow2k.org. Fall 2000. Rev. Letty Russell is going to offer her course on Queer Theology (it could have another name) on Tuesday nights, Yale Divinity School, New Haven, CT, so that church folks who would like to attend free of charge as auditors can do so. October 6-8, 2000, Friday-Sunday. MLP Board meeting, Austin, TX. November 2-3, 2000, Thursday-Friday. Covenant Network conference, Pittsburgh. Walter Brueggemann, professor of Old Testament at Columbia Theological Seminary, and William Placher, professor of religion at Wabash College, will keynote, addressing the topic of "Biblical Authority and the Church," the theme of the conference. They will be joined on the podium by Brian Blount, associate professor of New Testament at Princeton Theological Seminary. For more information about the conference, call Pam Byers in the San Francisco office of the Covenant Network of Presbyterians at 415- 351-2196 or visit the organization's website at www.covenantnetwork.org. November 8-12, 2000, Wednesday-Sunday, Janie Spahr visits Presbyterian Promise, Presbytery of Southern New England. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * JOBS Searching for a DCE Director of Christian Education A 300+ member vibrant, progressive More Light congregation seeks a qualified Church Educator to lead an established growing ministry currently serving 100 children and youth. Competitive compensation with benefits for 30-hour week position, with possibility to become full-time. M.A. in Christian Education preferred. Send cover letter and resume to: DCE Search Committee, Church of Reconciliation, 110 N. Elliot Road, Chapel Hill, NC 27514. Churchrec@mindspring.com. 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. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESEARCH Study of LGBT Religious Experience James Pugh and Michael Nielsen are psychologists who study religious experience. In their current project they seek to include responses from a large sample of people who are gay- les- bisexual or transgendered. Research on religious attitudes has in the past focused almost exclusively on people who are heterosexual. Thus, there is a substantial gap in our understanding of the religious experiences, joys and difficulties held by the LGBT community. They seek to address this omission, and by doing this, to better understand religious experiences. The research is described in greater detail at my web page, at http://www.psywww.com/psyrelig/ Please consider participating in this study. It is being conducted by email, and takes most people only 20 to 25 minutes to answer the questionnaire. To receive a questionnaire, send an email message to mnielsen@gasou.edu. Feel free to pass word along to others who might be interested in the project. Thank you very much for your help! -- Sincerely yours, Michael Nielsen and James Pugh, Department of Psychology, Georgia Southern University, 203 Georgia Avenue, Statesboro, GA 30460-8041. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESOURCES Reading Resources for Unity / Diversity by Gene Huff As we approach the proposed conferences on the unity we seek in our diversity, many in the church may be looking for informative resources. We ought not overlook the remarkable historical literature which has appeared in recent years. Three scholars have provided valuable insights from the Presbyterian past which offer thoughtful counsel for the discussions. Four books have emerged since 1991 each in its own way a significant contribution. While many enjoyed a quick read when the books first appeared, they and others who may have missed that opportunity would do well to study these writings carefully at this point in our history. First was Bradley J. Longfield's *The Presbyterian Controversy*, published by Oxford University Press in 1991. That was followed in 1995 with Westminster John Knox giving us Jack Rogers' *Claiming the Center*. 1997 saw William J. Weston's *Presbyterian Pluralism* from the University of Tennessee Press. Finally this year we have Rogers' latest, *Reading the Bible and the Confessions the Presbyterian Way* from Geneva Press. All have been reviewed in *The Presbyterian Outlook*. Each uses thorough historical analysis in providing discernment about who we have been as a church and how we have dealt with our disagreements in the past. Each examines key factors which have influenced our continual search for unity. Basically the phrase "unity in our diversity" simply raises the question of how we can stay together as a church in spite of various differences among us -- differences in theological views, in racial-ethnic identity, in approaching gender sensitive issues and in attitudes to ordination standards. Differences of these kinds and magnitudes among Presbyterians are, however, not all that novel, as these historical researchers demonstrate well. Longfield, who teaches church history at Dubuque Theological Seminary, explores the conflict in the original PCUSA from 1922 to 1936. He shows how fundamentalists, modernists, and moderates struggled over theological questions and their implications for various issues of that time, including ordination requirements. He demonstrates how, in addition to theological concerns, social and cultural considerations also profoundly contributed to the outcome of the conflict. Rogers, recently retired from serving San Francisco Theological Seminary as Vice President and Professor of Theology, reveals how conflicting world-views play a crucial role in how we relate to one another in the church. He declares, "good intelligent, and devout people simply see reality differently. It is not that some people are smart and others stupid. Nor is it that some are virtuous and others wicked. It is rather that the world-view that some have adopted has caused them to see life in conservative terms, whereas others have acquired a world-view that gives a liberal interpretation of life" (*Claiming the Center*, p. xv). He also challenges the moderate center in the church to step forward to play a reconciling role within the church's struggles. In a way similar to Rogers, "Beau" Weston, sociology professor at Centre College, argues that what really takes place during church controversies is that the liberals and conservatives compete for the support of the much larger middle of the church, a group he calls the loyalists. He insists such competition is the only effective kind of pluralism for a church body because it helps it avoid both institutional paralysis and schism. His treatment of earlier church conflicts includes an idea worthy of serious reflection. He claims that the triumph of constitutional tolerance -- in the earlier conflicts -- has made competitive pluralism the policy of the Presbyterian Church. Weston offers a postscript on today's struggles related to Presbyterian pluralism. Finally with much of the current debate dealing with the use of the Bible and the Confessions, Jack Rogers' latest work makes an invaluable contribution for conference preparations. He shows how new interpretations of Scripture and even revisions of the Confessions have reversed what we now see as earlier misinterpretations in three areas of our life as a church: the accepted oppression of African Americans through slavery, the failure to receive women into the leadership of the church, and the treatment of divorced and remarried persons within the church. In each case Rogers describes the particular interpretive errors which long shored up the church's prejudices in those chapters of its history. A fascinating quotation that speaks to our current situation is cited by Rogers. It comes from the famous Auburn Affirmation of 1924: "Some of us regard the particular theologies contained in the deliverance of the General Assembly of 1923 as satisfactory explanations of these facts and doctrines. But we are united in believing that these are not the only theories allowed by the Scriptures ... and that all who hold to these facts and doctrines, whatever theories they may employ to explain them, are worthy of all confidence and fellowship." That of course was the beginning of the church's turn toward a spirit of tolerance in the wake of the controversy resulting from J. Gresham Machen's insistence that liberals in the church were not even Christians. One of Rogers' observations could be seen as sound advice for those who will soon be conference participants: "This study of the church's historic practices of interpretation has yielded some warnings about blind alleys not to take. When we try to claim essential status for our interpretations, inferences, or applications of Scripture, we are in danger of becoming sectarian, of fostering splinter groups, or of absolutizing theological schools of thoughts" (p. 125). A bit of thoughtful historical perspective could prove quite useful for our continuing dialogues. Some may need to check whether their particular views run the risk of reproducing the discarded Machenism of the past. Others may need to make certain their positions truly emerge from the solid Christology upon which all searches for unity need to be founded. As we look for insights on how Presbyterians can achieve unity within diversity, we should use these valuable historical resources with much gratitude to professors Longfield, Rogers and Weston. Originally published in *The Presbyterian Outlook*, November 15, 1999. Reprinted here with the permission of the author. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light on Transgender Becoming acquainted with the TG individual - People with gender identity variations can be found in every socioeconomic group. - Gender identity issues usually emerge before puberty for genetic males and throughout the life cycle for genetic females. - Individuals with gender identity issues are no more likely to exhibit mental disorders (outside of the gender identity "disorder") than the general population. - Gender identity, whether normal or divergent, appears to be irreversibly fixed by the time the child begins school. - There are no known "cures" for GID (Gender Identity Dysphoria). - Gender identity and sexual orientation are distinct but interrelated aspects of an individual's character (e.g., transsexuals are not necessarily gay though many people view them this way). - Diverse gender identity is expressed across a wide spectrum of behaviors, including (but not limited to): cross-dressing, drag, transsexualism, androgyny, bi-gender, transgenderism, third gender, she-male, etc. A transgender individual through a lifetime may express several of these identities. Primer of gender transition Individuals desiring medical treatment to effect changes in physical gender expression (most often transsexual or transgender individuals, but others as well) are often treated under standard medical guidelines. The most prevalent of these are the Standards of Care of the Harry Benjamin International Gender Dysphoria Association. Medical guidelines usually prescribe psychotherapy and/or some period of diagnostic cross living prior to administration of medical treatment, especially if that treatment is invasive or irreversible. Both the transgender individual and her/his family are under great stress during and immediately after gender transition and often seek professional help. Etiquette of transgender Transgender individuals are going to great trouble and often risk public scorn and private rejection to express themselves authentically. Always address and treat individuals in the manner in which they are expressing themselves. Use names and pronouns appropriate to the expressed (rather than the genetic or legal) gender. Give the same respect that you would expect for yourself. It always works best if congruent gender references are used at all times, including when out of earshot of the TG individual (i.e., don't use different pronouns outside of his/her presence). Restrooms are a particular obstacle for TG individuals. Where possible provide single-use restrooms or the option to use a single use restroom. The individual's need to use the restroom in public may lead to a situation where you would find yourself in the restroom with a transgendered individual. Should this be too disturbing to you please use the restroom at a later time, use a different restroom when available, or (as a last resort) quietly and respectfully ask the transgendered individual to use the restroom at a later time. Remember that the person is attempting to fulfill medical requirements for treatment. Who's Who? -- in the world of transgender Transsexuals are individuals who have a gender identity (the sense of being a man or a woman) different from their anatomical sex. They often seek medical treatment to change their physical attributes to correspond with their gender identity. This treatment may include hormone therapy, electrolysis, and surgery. Psychotherapy and real life experience in the new gender role is required for most medical treatment. Cross dressers wear clothing usually associated with the gender "opposite" to their anatomical sex. Cross-dressing may be part- time in the privacy of the person's own home, public, and even full-time. The difference is that cross dressers' gender identity remains the same as their anatomical sex. They usually do not seek medical treatment. Erotic pleasure is sometimes the motivation for cross-dressing, especially in younger people. Cross dressers can be attracted to either same-sex or opposite- sex partners, or both. Intersexed (hermaphroditic) individuals are born with genitals that show characteristics of both sexes or are opposite to their genetic sex. Many are surgically "corrected" in infancy, and some grow up to feel like they have had an essential part of themselves taken away without their consent. Even worse, many surgeries in infancy remove or diminish later sexual sensation and enjoyment. Transgenderists live as members of the other sex, but without the extreme need or desire to alter their bodies that transsexuals experience. Some live permanently as members of the other sex, while others assume gender identities outside of the male-female two-gender model (Third Gender). Transgenderists often take hormones, some have other treatments (electrolysis), but few undergo surgical transformation. Androgynes, Gender Benders, and Gender Blenders merge the characteristics of men and women in various ways, which are sometimes subtle and sometimes shocking. Drag Kings and Drag Queens present larger than life images of men and women, exaggerating gender stereotypes for entertainment, attention, or self-gratification. Transpeople/Transgendered People are group nouns, which are often used to describe all transgendered and transsexual people (all of the above). The Transgender Community is the term used for the organized community of transgendered people. Names and Pronoun Usage In general, the appropriate pronoun is the one which best describes the way the individual is living his or her life. A cross-living male to female transsexual or transgenderist, for instance, should be referred to with feminine pronouns (she, her, hers) regardless of surgical status; masculine pronouns should likewise be used for female to male transsexuals or transgenderists. Cross dressers and drag queens/kings should be referred to with pronouns appropriate to the way they are dressed. When writing about transgendered people quotation marks should never be used around names or pronouns. Sexual Orientation is different than gender identity. It is the difference between who I am (gender identity) and who I am attracted to (sexual orientation). Transgendered people can be heterosexual, homosexual, bisexual, or asexual. For more information, contact the More Light Presbyterians Liaison for Transgender Concerns: Erin K. Swenson, 404-627-1522, erinswen@aol.com. http://www.erinswen.com. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Gender Sanity Ralph Carter Recommends! -- Just wanted to commend the website link below called, Gender Sanity. It was given to me at Xerox by a new friend who had her gender reassignment surgery just prior to coming to work at Xerox, with Xerox' full knowledge and support (although NOT so financially). Galaxe Pride At Work, the LGBT caucus group at Xerox, for whom I am Education Chair, is just starting to collect information about how we can join the city of Atlanta, Apple, and 20 other institutions who have modified their employment nondiscrimination policies to include transgender people! http://www.gendersanity.com/index.shtml Of course, there are also a couple of good links already on the www.MLP.org website in the resources section. Check them out! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP Video Library Ralph Carter reviews some of our new videos! If you would like to reserve one of these videos or others in the library, check out the process described in http://www.mlp.org/resources/video.html. For these, and other inspiring Adult Ed Program suggestions and good ideas for your own More Light gatherings, check out the Resources Library! -- Ralph Carter, MLP Congregational Nurture Coordinator, rcarter@rpa.net phone, 716-271-7649, fax 612-629-6419. The Brandon Teena Story (1997, 88 minutes). A powerful and emotionally moving documentary that delves into the nature of sexual identity as it relates to the brutal murder of a young female to male transsexual. In 1993, Brandon Teena was a fresh- scrubbed young man of twenty who moved to the small town of Falls City, Nebraska. He soon began dating girls. But the truth came out that he was biologically a woman, a discovery that prompted two of his former friends to beat and rape him. After going to the shockingly indifferent authorities, she went into hiding, only to be discovered and then killed. A bleak tale, but one that is given exhaustive and heart-felt handling by the filmmakers who had extraordinary access to all of the involved -- Brandon's mother and sister, his female lovers (who claim "he knew how to treat a lady"), friends, the police and even the imprisoned killers. Compiling their extraordinary stories into a portrait, what comes across is the all-too-short life of a troubled young person who found her real self in living as a man, only to see it snatched away by fearful homophobia, and ignorance. The Celluloid Closet (1995, 102 minutes). Inspired by the late Vito Russo's book on the depiction of homosexuality in Hollywood cinema, this funny, and occasionally moving documentary offers -- through interviews and a vast assortment of film clips -- a candid mini-history of gays and lesbians on-screen. The Celluloid Closet takes a chronological approach to the subject, offering clips from the turn of the century (The Gay Brothers) through the silents to the effeminate caricatures of the 1930s (Broadway Melody), the pitiful homosexual of the 1950s and '60s, the violently deviant homosexual of the '70s and '80s, and concluding with the squeaky clean image of recent times. While encompassing in scope, the film is too simplistic and suffers from the lack of critical analysis and a central point-of-view. Only Tony Curtis and Susan Sarandon offer insight into the queer roles they have played. With that said, however, *The Celluloid Closet* is more than recommended (and should be required viewing for those interested in the subject). Coming Out Under Fire (1994, 71 minutes). Adding yet another significant chapter in transposing oral lesbian/gay history onto film/video, this entertaining and eye-opening documentary centers on nine lesbians and gay men and their experiences as "undesirables" in the armed forces during World War II. Based on Allen Berube's book "Coming Out under Fire: The History of Gay Men and Women in World War II," the film provides both a historical overview of the American government's shifting attitudes towards gays in the military as well as allowing the interviewees to describe vivid personal experiences of the discriminatory practices of their own government. The film comes alive when the often eloquent vets recount both their good times (camaraderie with other gays/lesbians, wartime romances) and bad (arrests and discharges) living as closeted homosexuals in an organization that viewed them as either unfit for service, morally suspect or potentially hazardous to morale. At least 9,000 gay men and women were dishonorably discharged during WWII. The Cross and the Star (1990, 53 minutes). The role of Christianity in the Holocaust, a subject long shrouded in mystery and conflicting opinions, is the contentious subject explored in this informative documentary directed by Michalczyk, a former Jesuit. Interviewed are Jews and Christians alike -- scholars, clergy and Holocaust survivors but sadly not now-dead government and religious leaders of the time. A thought-provoking historical and political exploration in anti-Semitism and religious animosity. I Am My Own Woman (1992, 90 minutes). This is a wonderfully inspiring film of one person's determined efforts to be exactly what he wants to be. A documentary with re-created dramatic scenes intercut throughout, the film tells the courageous story of Charlotte von Mahlsdorf, born Lother Berfelde, a transvestite who realizes his dream of living life as a woman. The story follows the events of her life, from her teenage years during WWII to operating an East Berlin museum. Despite the repression of the Communists, attacks by skinheads and public scorn, Miss Charlotte retains an amazingly sunny outlook as she freely goes about her life as a woman. Two actors play Charlotte as the young Lother/Charlotte, and Charlotte plays herself in the later years. An unforgettable portrait of a unique individual who bravely lived his life as she saw fit. (German with English subtitles). One Nation Under God (1993, 84 minutes). This low-budget documentary investigates the organizations and people who try to "cure" gays and lesbians. The film offers screen time to both sides of the debate including interviews with the directors of "recovery programs," professionals opposed to their work, ex-gays who claim they are now straight, and the former ex-gays who claim that it is all a farce. The film's most eloquent and perceptive speakers are Michael and Gary, founding members of Exodus and now former ex-gays who voice the strongest condemnation of these organizations that espouse radical "curative" treatment. Maurice (1987, 140 minutes). With the same reverence and regal authority he brought to *A Room with a View*, director James Ivory has wonderfully adapted E. M. Forster's semiautobiography. Set in pre-WWI England, the film examines the social and sexual repression of the era in this story of the emotional conflict facing a college student coming to terms with his homosexuality. Wilby is perfectly cast in the title role; Grant gives a precise performance as his platonic lover who transforms from free spirit to social prig; and Graves is splendid as the handsome gardener who awakens Maurice's dormant feelings. Gertrude Stein -- When This You See, Remember Me (1970, 82 minutes). The amazing life of the lesbian author and art collector is revealed through her own words and those of her many famous friends including T.S. Eliot, Pablo Picasso and her lover, Alice B. Toklas. Long Time Comin' (1980, 96 minutes). Two African-Canadian women -- painter Grace Channer and singer Faith Nolan -- both lesbian artists committed to feminist causes and social change, are finely drawn in this revealing and involving documentary. Through Nolan's politically charged folk songs and Channer's lesbian Afro-centric canvases, the two celebrate their social concerns: feminism, lesbianism and being black. A fine portrait of two memorable women. West Coast Crones (1991, 28 minutes). The particular problems, challenges and experiences of elderly lesbians are explored in this all-too-short documentary. Proudly proclaiming themselves "Old Lesbians," an articulate group of nine white, mostly middle- class women meet to discuss issues as diverse as their initial sexual experiences, coming out, deciding whether or not to have children, self-image, relationships, and preparation for approaching old age. A revealing glimpse at some very interesting women, and a good companion piece to An Empty Bed, a film on elderly gay men. (Check to see if this has been added yet to the MLP collection!) Not for Ourselves Alone: The Story of Elizabeth Cady Stanton and Susan B. Anthony. Superb footage of their home in Rochester and other locales in upstate New York; two women who worked tirelessly for women's rights. Frontline: Assault on Gay America. Explores the murder of Billy Jack Gaither of Alabama and Matthew Shepard of Wyoming. What are the roots of homophobia in America? Living With Pride: Ruth Ellis @ 100. Ruth is the oldest "out" African American lesbian known. See what can happen if one lives long, ages well and also lives with PRIDE. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Coming Out Stories John Mayes recommends! -- I wanted to share with you a great resource that you should check out called "Coming Out Stories." If you are so inclined I encourage each of you to write your own story and share it in this forum. It would be wonderful if more gay Christians shared their struggles with faith and sexuality and the church through "Coming Out Stories." What a testimony that would be! The address is: http://www.comingoutstories.com/ You can find my story there! Hope this is helpful! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURE STORIES Remembering Mama Remembering Mama (and my Dad) and a Small Presbyterian Church in Southwest Louisiana, or, Why I Am a Feminist, LGBT Activist, and Grassroots Organizer by Michael Adee, MLP National Field Organizer My mother grew up in the Texas panhandle on a depression farm. She met my Dad during the war and put him through college so that he could finish his engineering degree. She taught my brother and me to play ball, how to cook, and how to take care of our own rooms and laundry. She taught us that every person was created in God's image and that every person, and there were no exceptions, was welcome in our home, and in our little Presbyterian Church in southwest Louisiana. Mom taught us to respect every person, to mind our manners, and that the Gospel embraced all of God's creation -- people, animals, and nature. Her hearty laugh, easy smile, unfailing faith and stubborn optimism took every person in, friend, family member, and stranger alike. In their Presbyterian churches in Montana, Texas, Oklahoma, and Louisiana my parents taught the married couples classes, my Mom participated in women's circle groups, my Dad was an Elder, often clerk of session, and frequently moderator of presbytery. When I became a teenager my Dad and I sang in the church choir and on a big day we would have twelve singers. My Mom did not sing in the choir, even though she had a wonderful voice and loved to sing, because she became blind because of diabetes when I was ten years old. Mom taught justice and inclusion, before "inclusion" was a word in Presbyterian churches. She never thought of an "in" group or an "out" group based upon any human difference. No one was "off limits" from her heart, our home, or our church. Her faith was simple and durable, and not dogmatic. Mom expressed her doubts and her sorrows, in the midst of her confidence in God. Everything was not in concrete for her, or down pat, which may well have been the reason why her faith could expand to meet the challenges she would face with honesty, grit and grace. Her life and faith were marked by humility, not a pious arrogance. She had experienced much personal loss in her life. Her theology and ethics had been hammered out in the midst of the realities of life, not an escape from them. She became a clear moral and spiritual force in our lives, in the life of our church, and in our community. Her faith, and that of my father's, was not wrapped up in words or appearance so much, but in how they cared for others, how they treated people, and how they lived out their values. Mom died when I was 24. I offered a eulogy for our family for my Mom. Unconditional love, grace, a sense of humor, and an open heart for all persons were her legacy. Her smile lit up a room and when "Doris was there" something magical happened to every gathering. She was the strong and gentle kind of Christian I wanted to be, the kind of human being I wanted to be. And, that might have been true for many others who knew her and loved her, loved being with her, too. Probably not knowing it, Mom paved the way for me to become a feminist, to become a LGBT activist, and to speak up for equal human and civil rights for all persons -- inalienable rights. She, and my Dad, taught me that justice, fairness, and civility were Christian, even Presbyterian and democratic values. They taught me to use my heart as well as my head. Dr. Letty Russell, Yale Divinity School professor and recipient of a Woman of Faith Award in our church, articulated exactly what my Mom, and my Dad, taught me growing up in our home by their lives and in the church: "As long as the church does not directly confront its own collective sins of sexism, heterosexism, racism, and classism, it will not be able to practice full table hospitality in the name of the one who welcomed all persons to God's kingdom." Many years later I found my way to Mt. Auburn Presbyterian Church, Cincinnati, Ohio. It was in this extraordinary community of faith that I would be able to put together the childhood lessons from my parents, home, the Bible, Gospel, and church. The women, and men, of Mt. Auburn, and our former pastor, Dr. Harold Porter, taught me the absolute critical and essential need for inclusive language and the value of feminist theology. They taught me what I have suspicioned all along my faith journey, that God was not *only* male. As a "More Light" Church, they taught me the importance of being a welcoming and affirming congregation to all persons, regardless of human difference or condition. They taught me that sexuality was a gift from God, for all people, not just for heterosexuals. And, that being gay was a good gift to be embraced and lived out with joy, passion, and integrity. With open minds that gave way to open hearts, the women and men of Mt. Auburn Presbyterian Church, young and older, of differing racial, ethnic, and class backgrounds, of differing and all sexual orientations, taught me by word and example to stand up, to speak out, to see the connections between racism, sexism, and homophobia. They affirmed for me what I had learned from my parents and the Gospel, that every person is a child of God, created in God's image, and deserving of respect. And, that none of us should get in the way of the Gospel and the call of God to service in the life of the church. While the mission of National More Light Presbyterians is clearly, passionately, and unapologetically working for the full participation of LGBT people in the life, ministry, and witness of our church, we stand in solidarity with women, people of color, and other minorities in the Presbyterian church, and in society. I do not, and MLP does not, divide justice up into sections or tidy categories. I would not, and could not, be serving as your national field organizer if this was not the case. So, it seems that my Mama, and Letty Russell, and the Gospel are right. Everyone is created in God's image, everyone matters, everyone is deserving of a place at the table. It is God's table, not ours. And, it is our opportunity, responsibility, and privilege to make way for everyone to be at that table. Maybe my Mama would say that this is practicing good manners. -- Michael J. Adee, Elder, First Presbyterian Church, Santa Fe, NM, and National Field Organizer, MLP. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Religious Leaders Endorse Landmark Declaration on Religion and Sexuality Historic Religious Statement Calls on Faith Communities to Promote Sexual Justice and Healing for All New York (January 18, 2000). Over 850 of America's religious leaders, to date, have endorsed the Religious Declaration on Sexual Morality, Justice, and Healing, a new progressive statement that affirms that sexuality is one of God's most fulfilling gifts and outlines a new paradigm for sexual morality that does not discriminate on the basis of age, marital status, or sexual orientation. Initial endorsers of the declaration represent a broad range of faith traditions and include two denomination presidents, 15 seminary presidents and academic deans, theologians from more than 32 seminaries, and 14 bishops. (By March 2000, the number of endorsers had risen to 1526. For the complete list of endorsers, see http://www.religionproject.org/ -- and add your own endorsement! -- JDA, who is proud to be an endorser, along with our MLP national field organizer Michael Adee and board members Gene Huff, Bear Ride, and Robin White!) The Religious Declaration on Sexual Morality, Justice, and Healing calls for full inclusion of women and sexual minorities in congregational life, including their ordination, and the blessing of same sex unions. It also calls for sexuality counseling and education throughout the lifespan from trained religious leaders, and a faith-based commitment to sexual and reproductive rights, including access to voluntary contraception, abortion, and HIV/STD prevention and treatment. "In a culture that often seeks to exploit or repress our sexuality, it is critical for people of faith to offer an alternative vision that places sexuality in the context of divine holiness and moral integrity," says declaration endorser Rev. John H. Thomas, president of the United Church of Christ. The religious declaration was developed by more than 20 theologians from diverse traditions, who came together in May 1999 to create a progressive vision on sexuality and religion. "Religious people need to think about issues of sexuality from the point of view of justice and equality for all," says Rev. John A. Buehrens, president of the Unitarian Universalist Association of Congregations, an endorser and one of the creators of the declaration. "At the dawn of the new millennium, religious leaders are calling on faith communities to heal the mind/body dualism of the past two thousand years," says Debra W. Haffner, president of the Sexuality Information and Education Council of the United States (SIECUS), sponsor organization for development of the statement. "Our sexuality and our spirituality are inexorably linked." Founded in 1964, SIECUS is a national nonprofit organization whose mission is to affirm that sexuality is a natural and healthy part of living; to develop, collect, and disseminate information; to promote comprehensive education about sexuality; and to advocate the right of individuals to make responsible sexual choices. SIECUS has offices in New York and Washington, DC. Religious Declaration on Sexual Morality, Justice, and Healing Sexuality is God's life-giving and life-fulfilling gift. We come from diverse religious communities to recognize sexuality as central to our humanity and as integral to our spirituality. We are speaking out against the pain, brokenness, oppression, and loss of meaning that many experience about their sexuality. Our faith traditions celebrate the goodness of creation, including our bodies and our sexuality. We sin when this sacred gift is abused or exploited. However, the great promise of our traditions is love, healing, and restored relationships. Our culture needs a sexuality ethic focused on personal relationships and social justice rather than particular sexual acts. All persons have the right and the responsibility to lead sexual lives that express love, justice, mutuality, commitment, consent, and pleasure. Grounded in respect for the body and for the vulnerability that intimacy brings, this ethic fosters physical, emotional, and spiritual health. It accepts no double standards and applies to all persons, without regard to sex, gender, color, age, bodily condition, marital status, or sexual orientation. God hears the cries of those who suffer from the failure of religious communities to address sexuality. We are called today to see, hear, and respond to the suffering caused by violence against women and sexual minorities, the HIV pandemic, unsustainable population growth and over-consumption, and the commercial exploitation of sexuality. Faith communities must therefore be truth seeking, courageous, and just. We call for: - Theological reflection that integrates the wisdom of excluded, often silenced peoples, and insights about sexuality from medicine, social science, the arts, and the humanities. - Full inclusion of women and sexual minorities in congregational life, including their ordination and the blessing of same sex unions. - Sexuality counseling and education throughout the lifespan from trained religious leaders. - Support for those who challenge sexual oppression and who work for justice within their congregations and denominations. Faith communities must also advocate for sexual and spiritual wholeness in society. We call for: - Lifelong, age appropriate sexuality education in schools, seminaries, and community settings. - A faith-based commitment to sexual and reproductive rights, including access to voluntary contraception, abortion, and HIV/STD prevention and treatment. - Religious leadership in movements to end sexual and social injustice. God rejoices when we celebrate our sexuality with holiness and integrity. We, the undersigned, invite our colleagues and faith communities to join us in promoting sexuality morality, justice, and healing. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Presbyterians Board Says No on Knight [The anti-marriage initiative passed in California, but MLP was proud to oppose it! -- JDA] The board of More Light Presbyterians announced its opposition to Proposition 22, a California initiative that targets gays and lesbians for discrimination. The March 7 ballot measure is brief and deceptively simple: "Only marriage between a man and a woman is valid or recognized in California." The proposal is redundant to existing California law, which already limits marriage to opposite-sex couples. The ballot measure is a thinly-veiled attempt to enshrine in law an ostracism of gay and lesbian people. The proposition increases intolerance and serves to divide Californians. Anti-gay extremists in other states have used similar marriage laws to challenge or deny all equal rights and protections for gay and lesbian people, like hospital visitation rights, domestic partnership laws and even local nondiscrimination laws. Prop 22 could make it impossible for lesbian and gay couples who have been together for years to visit their sick or injured companion in the hospital, or get basic health insurance or inheritance rights. "Presbyterians have consistently taken a stand in support of equal civil rights for all people outside of the church, including gays and lesbians," said Bear Ride, a member of the MLP board and a California voter. "Proposition 22 is a smokescreen. Under the guise of refusing to recognize same-sex commitments, Proposition 22 is motivated by a mean-spirited desire to continue to relegate non-heterosexual Californians to second-class citizenship." The Rev. Dr. Jane Adams Spahr, a leader in the Presbyterian movement for inclusion of gays and lesbians within the church, will be the keynote speaker at a candlelight prayer vigil and worship service on the eve of the vote, March 6. The vigil will begin at 7 p.m. at First Presbyterian Church, Palo Alto. Religious leaders of over 15 different churches whose congregations have taken a stand against the Knight initiative will participate as speakers and worship leaders. Presbyterian churches that have taken a stand against Prop 22 include First Presbyterian, Palo Alto; West Hollywood Presbyterian Church; United University Church, Los Angeles; and First Presbyterian, San Jose. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Regarding Ecclesiastical Disobedience by Hal Porter I appreciate all of the thoughts and underlying feelings recently being discussed regarding ecclesiastical disobedience that we Presbyterians should consider in light of the current Methodist experience. In our denomination it is complicated because of our polity, but it is not without warrant. As a reminder, our polity is an elected representative system which allows the whole church to govern, the majority to decide, and the minority to have full access to the whole in freedom of conscience and appeal. Still there arise within the membership, matters of conscience that call for dissent. Certainly our church's policy regarding the ordination of gays and lesbians persons is such a case, and many are in dissent. As to the risks in doing so, as many have mentioned, I have always believed that ministers should be willing to risk losing their jobs when they are faced with a clear conflict of conscience with actions of their local church or because of the denomination at large. I have on several occasions faced such conflicts, which were fortunately resolved. It is not that ministers can't find different work without too much economic hardship. They generally don't have great salaries anyway and are quite employable. Ministers in the pension plan are vested after three years and that can't be taken away even if they are defrocked. Besides, there are other ministries available to us. On the other hand, I can see why gays and lesbians, exposing themselves as test cases for ordination, given the hostile prejudice that is so pervasive in our society, including the loss of employment, should be reluctant to come out and place their lives on the line. But why is ecclesiastical disobedience demanded of us today? As I see it, the Presbyterian Church has but one fundamentalist position today, i.e., there is no room to even wiggle regarding the [denial of] full acceptance of gay and lesbian persons as persons, fully made in the image of God. On the positive side, ever since we put fundamentalism aside in the 1920's and, later fully recognized women, even on doctrinal grounds there has been room for differences in the PCUSA. Except for our policy regarding gays and lesbians, we are not a fundamentalist church today. But it is clear; our constitutional policy regarding them is not an issue open to compromise or to be disposed of by the wisdom of Solomon. It is an either/or issue. We don't know how resolving it will play out institutionally (it is strangling us and adds to the view of many in our society that the church really stands for injustice), but I believe a strong majority of us in our denomination don't want to be a part of a fundamentalist church. And because this is so, it ought to be obvious why ecclesiastical disobedience around this concern is already greatly present. And this is to be celebrated. I have been a Pastor in a church that ordained several dozen gay and lesbian persons (and it continues to do so) who would not qualify under the rubrics of our denomination. That church has flatly stated it will not participate in any policy, even if constitutionally required, that in their opinion denigrates the full humanity and the loving and just behavior of gays and lesbians. And this includes our denomination's absolute conclusion that homosexual sexual behavior, no matter how just and loving, is intrinsically sinful. Faced with this open disobedience -- and it has been open and fully disclosed to our Presbytery and anyone else -- that my Presbytery has not brought charges is very telling. When they did send an Administrative Commission to us to enforce compliance to its directive that the Mount Auburn Session change its policy affirming the full membership of gays and lesbians, which they overwhelming judged as irregular (not Christian?), the commission found it did not want to resolve the issue. In turn, the Presbytery agreed with the Commission's finding which were, "until the constitutional discrepancies (regarding gays and lesbians) are clearly resolved by the General Assembly ... no disciplinary action be taken against the Mount Auburn Session and Pastor. To take action at this time would destroy the spirit of a vital congregation that will not be moved from its position." Of course, their decision doesn't let that church off the hook, nor me, but I am convinced that neither that church, nor I, will ever back down. What seems generally the case on this matter is that our PCUSA wants to demand uniformity about its constitutional provisions but is very reluctant to be punitive. I believe this is so not only because of the good will that still remains in this denomination, but because it wisely understands there are "good" peopling on both sides of the issue. But this is also why there are efforts by some in our denomination calling for an amicable divorce. Although they seem to be a small minority and greatly divided, I do believe those on the fundamentalist's side of this equation are patronizing us who differ when they say we will let you leave with your properties. How sweet of them to buy us out! Why would any of us want to leave who believe that historically we are, and have been, a healthier church, truer to the Gospel, by not being a fundamentalist church? Over these past forty years of my involvement, it is very clear to me that the non-fundamentalists make more room for persons who hold fundamentalist theological beliefs than they do for us who are not. We only draw the line "fundamentally" when it comes to the exclusion of persons -- racial minorities, women, and gays and lesbians and those others of a minority sexual constitution - - who are equally made in the image of God. This is the position of inclusion. And inclusion is certainly the spirit and fact written into our constitution. I have never voted against a candidate for ministry on the grounds they hold to an inerrant view of scriptures (which mystifies me), or because their view of the atonement differs greatly with mine. Yes, I would vote against a candidate for ministry who I believe is not yet prepared well, has not met our educational standards, or in my judgment, is not genuinely motivated to serve the unbounded love of God for all persons after the manner of Jesus. I have not done so, but I may have erred. In summary, our polity calls for the process of ecclesiastical dissent, trial, and when all appeals are exhausted and the Permanent Judicial process has finally made its determination, acceptance. To be excommunicated may be sad, but it is not sinful. Besides, there surely are other outlets for ministry and membership in other churches that don't agree with our denomination's one fundamentalist position. But we will be the poorer church if such persons are removed. We have an excellent polity that we all strive to honor. We have promised to do so. But this does not preclude an act of disobedience within it. When attempted, it should be done with love and the judicial response should be equally so. After all, unity is not our last concern. That would be idolatry. Our calling is to serve God as we have come to know God through the life and ministry of Jesus. And what a joy and delight that is! So I offer my thoughts to this discussion. -- Harold Porter, Pastor Emeritus, Mt. Auburn Presbyterian Church, Cincinnati, Ohio. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * GOOD BOOKS **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." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * LETTERS 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 in the March-April 2000 *Update*, page 4-5! -- 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.* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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: John McNeese (2001-I), P. O. Box 54606, Oklahoma City, OK 73154-1606, 405-848-2819, john33@ix.netcom.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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, tdykerskoenig@oh.freei.net 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 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, tdykerskoenig@oh.freei.net 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, www.showerofstoles.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, ClemsonBC74@aol.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. 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, jmfoster32@aol.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 LOUISIANA: 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, tdykerskoenig@oh.freei.net; 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, bridgemasterken@msn.com; 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 5, May-June 2000. ISSN 0889-3985. Published bimonthly by More Light Presbyterians (for Lesbian, Gay, Bisexual and Transgender 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 4-17-2000. 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