Date: Wed, 5 Apr 95 17:37:16 EDT From: "James D. Anderson" MORE LIGHT UPDATE December 1993, Volume 14, Number 5 Presbyterians for Lesbian & Gay Concerns James D. Anderson, Communications Secretary P.O. 38 New Brunswick, NJ 08903-0038 908/249-1016, 908/932-7501 (Rutgers University) FAX 908/932-6916 (Rutgers University) Internet: janderson@zodiac.rutgers.edu Note: * is used to indicate italicized or boldface text. CHANGES & NOTICES Harlan Penn, our former Co-Moderator, is leaving Washington, DC for northern California, so he will no longer be our coordinator for the Synod of Mid-Atlantic. Suggestions for his successor are invited. In the meantime, folks can contact the Washington DC area PLGC Chapter, c/o Westminster Presbyterian Church, 400 'I' St. SW, Washington, DC 20024, Ed Blanton, newsletter editor, 703/820-5851. Our newest chapter, Southern New England, is having a meeting on December 10 in Hartford, CT, beginning at 7 p.m. and featuring a "pot-luck affair of finger foods." For information and directions, contact moderator John Hartwein, 23 Sherman St., Apt. 2, New London CT 06320, 203/442-5138 (evenings). The Rev. Bob Davidson, pastor of West-Park Presbyterian Church in New York City, former Moderator of the General Assembly, and a forceful advocate of lesbian and gay liberation and participation in the Presbyterian Church (U.S.A.), was hospitalized for internal bleeding during the week of October 17. Please keep him and his family in your prayers. CORRECTION We gave the wrong publisher's address with Howard Warren's rave review of *By the Pool at Bethesda: Reflections on Long Term Illness*, by the Rev. Floyd Thompkins, Jr. in the October 1993 *Update*, page 10. The publisher, Genesis 1:26 Publishing Co., is at 1000 NE 26th Ave., Pompano Beach, FL 33062, 305/783-9205 (NOT 100 NE 26th Ave.!). Sorry for the error. The book costs $6.95 and is available from the publisher or from your local bookstore, via the book distributor Baker and Taylor. The ISBN is 0-9636064-0-9. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CONTENTS Janie Spahr Attacked Yet Again: She Faces Another Ecclesiastical Trial -- What Kind of Dialogue Is This? COMPLAINT: The Rev. Mr. Michael D. Haggin, Complainant v. The Presbytery of the Redwoods, Respondent Presbyterian Dialogue Supporters Plan for Dialogue Witness for Reconciliation Start-Up Grants Available A Presbytery Retreat A Covenant for Dialogue in a Protective Environment Put a Face on the Words "Gay or Lesbian" Dialogue Forms Sent Gay Debate Persists at Princeton Seminary Super Saturday in Detroit, by Nicholas S. Thorndike The Power of First Person Witness, by John Hartwein Christmas Gifts for PLGC's Ministry, Witness and Outreach Politically Correct? Spiritually Corrupt? -- according to The Presbyterian Lay Committee fundraiding letter More Light Churches Network Report from the Steering Committee The MLCN Conference Supportive Presbyterians How to Contact the MLCN Steering Committee The Bisexuality Debate Distress Orientation Versus Behavior Reservations Where to Stop Illumination Out & About Gay and Lesbian Interfaith House of Studies CLOUT Meets: Christian Lesbians OUT Together (CLOUT) Create Communities of Resistance and Empowerment National Congress for Lesbian Christians Downtown Church, Rochester, Reaffirms Covenant with Janie Spahr Gay Bishop Comes Out * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Janie Spahr Attacked Yet Again She Faces Another Ecclesiastical Trial What Kind of Dialogue Is This? A Complaint has been made to the Presbyterian Church (U.S.A.) Synod of the Pacific by the Rev. Michael Haggin of San Anselmo, California against the Presbytery of the Redwoods for their approval of the Rev. Dr. Janie Spahr's change of call from Executive Director to Evangelist/Educator with the Spectrum Center for Lesbian, Gay, and Bisexual Concerns. This Complaint, aimed at silencing the most prominent Presbyterian spokesperson for full inclusion of lesbian, gay and bisexual people in the church, came just one week after the Presbyterian General Assembly called for a three year dialogue on sexual orientation and ordination and asked the church to "assure a climate for dialogue which is open and non-incriminating, and which would not result in jeopardizing the reputation or standing of any partner in dialogue." On September 17th, the Presbytery of the Redwoods elected the Rev. Norm Pott, the Rev. Buddy Summers, and Elder Dee Shilling as a Committee of Counsel to answer the Complaint. In November 1992, Dr. Spahr had been stopped from responding to her call as one of the four co-pastors of the Downtown United Presbyterian Church in Rochester, New York by a decision of the General Assembly Permanent Judicial Commission of the Presbyterian Church (U.S.A.) because she is an open lesbian. The Downtown United Presbyterian Church of Rochester created a special mission fund called "That All May Freely Serve" so that the Rev. Spahr, under the auspices of Spectrum Center, could travel across the country educating and speaking with faith communities, colleges, universities, lesbian, gay and bisexual people, their families, friends and loved ones. Rev. Spahr loves being with people at the grass roots. "I love meeting people, hearing their stories, and celebrating with them who they are. I love speaking with and listening to people as they share about their faith, their life stories and search for meaning. I am encouraged by their acceptance and sense many people's real joy and honoring of the diversity of our people. I am also encouraged by people's questions and openness to learn more about lesbian, gay and bisexual people who work and serve in every faith community." "Rev. Spahr has the respect and support of her presbytery," according to Committee of Counsel member Buddy Summers. "Her witness and work is an inspiration and has helped many of us appreciate how much we need the gifts she and other lesbian, gay and bisexual people bring to the church's ministry." To offset current and any subsequent Committee of Counsel expenses, the Presbytery Council of the Presbytery of the Redwoods has established a Judicial Defense Fund to be administered through the Ecclesiastical Budget. Contributions should be made out to "Presbytery of the Redwoods" for the "Judicial Defense Fund" and mailed to Presbytery of the Redwoods, P.O. Box 1136, Fort Bragg, CA 95437-1136. Contributions to "That All May Freely Serve" may be made to Downtown United Presbyterian Church, 121 North Fitzhugh Street, Rochester, NY 14614. For further information contact: The Rev. Jane Spahr (415) 457- 8004; The Rev. Norm Pott (415) 456-6760; The Rev. Buddy Summers (415) 924-6350; Commissioned Church Worker/Lawyer Dee Shilling (707) 823-8847. -- Press release. COMPLAINT: The Rev. Mr. Michael D. Haggin, Complainant v. The Presbytery of the Redwoods, Respondent Statement of Complaint The Rev. Mr. Michael D. Haggin complains to the Synod of the Pacific of irregularity in the decision of the Presbytery of the Redwoods made at First Presbyterian Church, Eureka, California, on the 22nd day of May, 1993, in that said Presbytery did irregularly approve as a validated ministry a call (or change of call) to service as a Minister of Word and Sacrament extended to the Rev. Ms. Jane Adams Spahr, a minister of the Presbytery of the Redwoods. Complainant believes that the action was irregular in the following particulars: 1) The Rev. Ms. Jane Adams Spahr has repeatedly and publicly avowed herself to be a lesbian person, living an actively homosexual lifestyle, and she has repeatedly and publicly acknowledged that several General Assemblies of the Presbyterian Church (U.S.A.) and of its predecessor denominations have found that her professed behavior is incompatible with the requirements for service as an ordained officer of the Church -- a finding which she disputes. 2) The several General Assemblies of the Presbyterian Church (U.S.A.) and of its predecessor denominations acted in fulfillment of their responsibilities under G-13.0103p, q, and r, in finding that active homosexual behavior is incompatible with the requirements for service as an ordained officer of the Church, as declared in the Bible, the Book of Confessions, and G- 6.0106. 3) The Permanent Judicial Commission of the General Assembly, on November 3, 1992, in its decision in the remedial case of Ronald P. Sallade, *et al.*, Complainants/Appellants, v. The Presbytery of Genessee Valley, Respondent/Appellee, held that "a self-affirmed practicing homosexual may not be invited to serve in a PC(USA) position which presumes ordination." 4) The Permanent Judicial Commission of the General Assembly, on November 3, 1992, in its decision in the remedial case of Ronald P. Sallade, *et al.*, Complainants/Appellants, v. The Presbytery of Genessee Valley, Respondent/Appellee, held that "a presbytery (or any governing body) is not free to exercise its own judgment contrary to our constitutional standards or the lawful injunctions of higher governing bodies" and that it was "the responsibility of the Presbytery not to approve the call" extended to the Rev. Ms. Jane Adams Spahr by the Downtown United Presbyterian Church of Rochester, New York. 5) The sole reason for the decision of the Permanent Judicial Commission of the General Assembly in the remedial case of Ronald P. Sallade, *et al.*, Complainants/Appellants, v. The Presbytery of Genessee Valley, Respondent/Appellee, was the personal disqualification of the Rev. Ms. Jane Adams Spahr under the provisions of G-6.0106, as authoritatively read and construed by several General Assemblies in accordance with G-13.0103r. 6) Notwithstanding the decision of the Permanent Judicial Commission of the General Assembly that the Rev. Ms. Jane Adams Spahr, while actively "engaged in a homosexual way of life," is unqualified for an approved call within the Presbyterian Church (U.S.A.), the Presbytery of the Redwoods did on May 22, 1993, approve a call to service under the provisions of G-14.0517a and G-11.0411. 7) In no provision does The Book of Order expressly or by implication indicate that ministers serving in calls validated under G-14.0517a and G-11.0411 are exempt from the personal qualifications of G-6.0100 and G-6.0200. Indeed, G-11.0403 clearly requires that such ministers meet the same personal qualifications that are required of ministers in validated ministry within congregations of the Presbyterian Church (U.S.A.). Complainant has the right to complain because he is a minister enrolled as a member of the Presbytery of the Redwoods (D- 6.0500b). Complainant requests that the Synod of the Pacific order the Presbytery of the Redwoods to withdraw validation of the ministry and approval of the call of the Rev. Ms. Jane Adams Spahr and to desist from approval of any other call to validated ministry on her part as long as she remains disqualified from validated ministry for the reasons found by the Permanent Judicial Commission of the General Assembly. Michael D. Haggin (signed), June 18, 1993. A copy of this complaint has been delivered to the Stated Clerk of the Presbytery of the Redwoods by certified mail, posted on this date. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Dialogue Supporters Plan for Dialogue A broad-based group of Presbyterian church members is pledging full support for a three-year church-wide dialogue on sexual orientation and ordination in the Presbyterian Church (U.S.A.). The group of 26 local Presbyterian church officers and clergy from all parts of the country discussed their plans during a recent weekend meeting on a farm near Washington, D.C. Participants promised a dialogue of "truth, love and faithful witness to Jesus Christ" during the Presbyterian Church's three- year study. A steering committee was elected to work with other national organizations in support of the ordination of gay, lesbian, and bisexual church members as Presbyterian deacons, elders, and ministers. Each participant also pledged to work with other individuals, local churches, and local and regional church bodies and church- related groups to help the Presbyterian Church (U.S.A.) to "new understanding and acceptance of all God's children." The gathering included several weary veterans of unsuccessful legislative and judicial attempts to open ordination to gay, lesbian, and bisexual church members, as well as a number of Presbyterians who are involved in such efforts for the first time. "We are called to faithfulness in Jesus Christ who embraces us in communities of hope and healing," the group said in its Theological Statement. "We believe God is calling all persons and parties (to this controversy) to encourage one another toward a spiritual depth, discipline, and Biblical, theological, and human sensitivity that does not yet exist in the church." The General Assembly of the Presbyterian Church (U.S.A.), meeting in June in Orlando, Florida, called on local churches and regional bodies (Presbyteries) to "be engaged in the discipline of open, diligent, prayerful study and dialogue on the issues of human sexual behavior and orientation as they relate to membership, ministry, and ordination" in the Presbyterian Church. The General Assembly resolution asked for reports about the local and regional dialogues at its meeting in 1996. For more information, contact the Rev. Patricia (Tricia) Dykers Koenig, Steering Committee member, Cleveland Heights, Ohio, 216/382-0660. -- Steering Committee press release. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Witness for Reconciliation The Witness for Reconciliation is an example of a local initiative to facilitate Presbyterian dialogue and study. Under the sponsorship of Noe Valley Ministry (PCUSA) and in coalition with San Francisco Bay Area More Light Congregations, Witness for Reconciliation has been created in response to the 205th General Assembly's call for a study/dialogue on the question of whether to permit the ordination of Lesbian and Gay Presbyterians. Witness for Reconciliation (WFR) brings together a coalition of persons who feel strongly about the ministry of Lesbians and Gays, and who care deeply about fostering reconciliation in our denomination. WFR seeks to promote prayerful discernment, creative listening, and speaking with integrity. All who share the commitment are invited to join us in partnership in this work. As your church develops its own response to our General Assembly's call for dialogue, WFR can help you through: The Reinventing-the-Wheel Prevention Program: WFR's director and other WFR partners are available to consult with your session or other committees to develop adult education programs or other forums related to this dialogue process. WFR can provide resource materials (cassettes, videos, or written resources), or can help in finding those materials. The Traveling Reconciliation Show: Beginning January 1994 our teams of Creative Presbyterians will be available to visit with congregations. They will tell stories about their experiences as, and with, Gay and Lesbian persons in our denomination and will be able to talk with interested persons about Biblical, ethical, and polity concerns. The main intention of these events will be to begin to break down the barriers to dialogue, through a program that is non-threatening, lively, informative, and even fun! Witness for Reconciliation is largely supported through the contributions of generous individuals. To help in this work, or for more information, contact Lisa Larges, Project Director, at WFR, Noe Valley Ministry, 1021 Sanchez St., San Francisco, CA 94114, 415/648-0547. -- WFR press release. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Start-Up Grants Available Our PLGC Angel, the Rev. Howard Warren, has offered $100 start- up grants to the first ten PLGC chapters or More Light Churches that initiate projects in their areas like the Witness for Reconciliation in the San Francisco Bay Area. Send your ideas to the Rev. Howard Warren, 2807 Somerset Bay, Indianapolis, IN 46240. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * A Presbytery Retreat On June 24, the National Capital Presbytery sent a letter to all presbyters noting that the issue of homosexuality has created a division in the minds of many that "threatens the unity of the body of Christ." Accordingly, the presbytery has called for a three-day retreat, January 11-13, 1994, in an effort to bring persons on both sides of the sexuality issue together to get to "know one another well enough to know what there is in each of us to love." The PLGC chapter in Washington, DC, is planning to participate in this event. -- Newsletter, PLGC/Washington D.C. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * A Covenant for Dialogue in a Protective Environment In September, the Presbytery of the Redwoods adopted (109 to 22) the following covenant: 1. We will engage in the discipline of "open, diligent, prayerful study and dialogue" on the issues of sexual orientation as they are related to membership, ministry, and ordination within the Presbyterian Church (U.S.A.). 2. We will remain prayerful and open to the workings of the Holy Spirit within this process. 3. We will not initiate any disciplinary case against any person who participates in such study and dialogue when such action would be based solely upon the current policy of the Church which prohibits the ordination of lesbian and gay people as Deacons, Elders, and Ministers of the Word and Sacrament. 4. We will not initiate any remedial case against any Session or the Presbytery for failure to initiate such a disciplinary case against a participating person. This covenant is adopted in order to "assure a climate for dialogue which is open and non-incriminating and in order to assure that no testimony given by any person will result in jeopardizing the reputation or standing of any partner in dialogue." According to a *Presbyterian Outlook* article on this covenant (October 18, 1993, p. 3), Steve Coons, interim executive of the Presbytery of the Redwoods, has emphasized that "the covenant does not -- and cannot . . . -- guarantee protection for anyone who comes to the table to discuss the issue. 'It's a covenant that says that we covenant not to bring action,' Coons said, 'but if somebody decides to bring action we cannot set aside the Constitution of the church. The *Book of Order* is the *Book of Order*.'" * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Put a Face on the Words "Gay or Lesbian" Ken Wolvington of Christ Presbyterian Church in Burlington, Vermont reports that the church has set up visitation teams and has offered to meet with any/all churches in the Presbytery of Northern New England for face to face dialogue. Ken says, "We believe that the first requirement is for people to put a face on the words 'gay or lesbian,' and we will have both gays and straights on our teams. I personally believe that until you really get to know a gay, lesbian or bisexual . . ., you can't overcome your homophobia. That was true in my own case. I'm 65 years old and straight as a string [bean?] . . . . It was only through really getting to know some wonderful people that the scales fell from my eyes." Ken reports that they have not been overwhelmed by requests from the churches in the presbytery, but that the committee had one invitation which resulted in a two hour in-depth conversation. -- >From the *More Light Churches Network* newsletter, October 1993. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Dialogue Forms Sent The Office of the General Assembly has mailed standardized forms to presbyteries to record data from upcoming dialogues on human sexual behavior and orientation. Data will be compiled so the stated clerk may report results to the General Assembly in 1996, according to the Rev. C. Fred Jenkins, associate for constitutional services, who is overseeing the project. The packet mailed from Louisville includes response instruments for congregations and presbyteries and an annotated bibliography of documents considered by past Assemblies. It was mailed to presbytery executives and clerks, with copies sent to synod executives and clerks. It also invites congregations and presbyteries that have developed programs for dialogue to share those with the Office of the General Assembly for distribution. The correspondence is signed by the Rev. James E. Andrews, stated clerk and the Rev. James D. Brown, executive director of the General Assembly Council. Jenkins said the Assembly resolution urges presbyters and congregations to develop plans for the study, while the denomination's task is to collect data and to compile a report. The Assembly resolution calls for "open, diligent, prayerful study and dialogue on the issues of human sexual behavior and orientation as they related to membership, ministry and ordination within the Presbyterian Church (U.S.A.)." Inquiries are to be directed to Jenkins. -- Alexa Smith, *News*, Presbyterian Church (U.S.A.), News Briefs - 9340, October 8, 1993, Presbyterian News Services. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Gay Debate Persists at Princeton Seminary That's the headline for a front page story by Peter Aseltine in *The Times* of Trenton, New Jersey, Sunday, October 3, 1993. Here's an excerpt: "Twice in recent years the president of Princeton Theological Seminary has struggled to keep graduation from being overshadowed by dissension over whether homosexuals should be allowed to become Presbyterian ministers, so students were surprised this fall when he welcomed them with a call to step up the debate. "President Thomas Gillespie has opposed ordination of practicing gays and lesbians, but in a convocation speech titled 'Can We Talk About It?' he called for an open dialogue on the divisive issue." On Friday, October 8, 1993, *The Times* reported on the first forum resulting from Gillespie's call for dialogue in a story by Christiane Truelove (p. A3). Here's some excerpts: "Students and faculty at the Princeton Theological Seminary took on the thorny subject of whether homosexuals should be allowed to become Presbyterian ministers at a school-sponsored forum last night." . . . "Last night, students and faculty proved they were willing to look at the issue, packing a room in Stewart Hall to overflowing. Many questions were easily raised, but it appeared that the answers would be difficult to arrive at. "'What do we do when we disagree? Will it split the church?' said ethics professor Nancy Duff. 'Is there a way we can disagree on such a serious issue yet stay together as a faculty, as a student body and as a church?' . . . "Kathy Sakenfeld, an Old Testament professor, said statements made against homosexuality in Leviticus and Deuteronomy raise the question of 'the applicability of the written legacy to our time. Do specific Biblical texts stand in isolation? What is the status of the rest of the canon in the discussion of the issue?' she said. "Don Capps, a professor of religious psychology, wondered if science demystifies the origin of homosexuality, identifying its cause as biological, environmental, or both, will it give the church 'a strong warrant to de-sin it.' "Through their own questions, the students indicated that bringing together all of the conflicting viewpoints will be a long, hard struggle. 'How do we define sin, and how do we determine whether homosexuality is sinful?' one student asked. 'We accepted the ordination of women, and we accepted the ordination of divorced people. We plant two crops in a field, and we have more than one fabric in a garment.'" * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Super Saturday in Detroit by Nicholas S. Thorndike On Saturday, September 18, I didn't know what to expect, meeting Presbyterians from all over the Presbytery of Detroit. I had just finished a full-year internship at one of the Chicago area Metropolitan Community Churches, those churches founded by the Rev. Elder Troy Perry to include explicitly lesbians, gays, and bisexuals. Registering for "Super Saturday" at Grosse Pointe Memorial Church, I may not have been up-to-date as I should have been on traditional Presbyterianism. I hoped for some sign of God's grace and to feel like I belonged. As I entered the sanctuary, I asked myself, "What will this day be like?" I had signed up for a morning seminar on "Homosexuality and the Christian Church." I entered the room where we were assigned after worship and recognized many faces from PLGC Detroit's chapter. The Rev. Howard Warren was to speak first and show the new "Jane Spahr" video. I immediately was at home with the crowd assembled. But our session was not populated by "one side," shall we say. A small group discussion followed wonderful opening remarks by PLGC member Ken Collinson and Howard's talk. In our small group, a woman complained about the need to restrict certain "behaviors" from the church. She belonged to a suburban congregation near Detroit and said that she wanted to understand more about lesbians and gays. The group leader, Ken Smith, did well to acknowledge the feelings of all present. But most people in my group wanted to support changing the church. An older woman said that showing the Janie Spahr video would help educate youth. And I spoke for myself as a seminary student, saying that I had heard much grief about the Presbyterian Church's policies on lesbians and gays. My MCC pastor, Gordon, had recommended that I give up on the PCUSA and join the MCC exclusively. I was glad to hear Howard and others speak about their feelings for/against the Presbyterian Church. Howard described the "wasted money" spent on so many homosexuality studies. His "intense love for God" could not be denied, Howard said, even though the church seemed to be building a prison for lesbian, gay, and bisexual members. The Janie Spahr video powerfully captures a sense that, as one speaker says, the church has made an "idol of heterosexuality." At the Super Saturday meeting, I could feel the anger and sadness people had for the PCUSA. When would change occur? Is it better to abandon the Presbyterians and join a happier enclave such as the MCC? That is a question I struggle with personally. I enter my last year at McCormick Seminary, wondering what decision to make. One Presbytery leader in Detroit suggested that I seek ordination in the United Church of Christ. New agreements between the PCUSA and other mainline churches will require the PCUSA to recognize ordination in a gay supportive church such as the UCC. Another tactic would be to become ordained in the MCC, then hope that a MCC ordination would be respected and transferable to the Presbyterian Church. None of these tactics guarantee job security. Officially "open and affirming" UCC executives cannot require local churches to recognize anyone's ordination. Calls would not follow automatically. I was turned down last year by a church in Wisconsin when I applied for a year-long internship. While the minister expressed some openness, he was sure that his congregation could not accept a person who had worked for the MCC. That type of discrimination restricts the number of churches to which one can be called. The calls a lesbian or gay man might receive would come from university towns and similar more liberal areas, the UCC executive told me. I appreciated the honesty of church officials I met, but felt very unappreciated and bashed. Where does one go? I think I lack the courage to withstand the process mandated by the PCUSA, the church I have belonged to since baptism. I know that I would violate definitive guidance left and right. Perhaps, I could content myself with an academic or teaching role. As Janie Spahr laments in her video, "We're not subhuman." All of us have feelings and dreams to follow. But how to proceed? The Presbytery of Detroit meeting was followed shortly thereafter by a service of healing for HIV/AIDS at Fort Street Presbyterian Church in Detroit. Howard Warren preached a wonderful sermon, using Matthew 25: 31-46 as his text. I took courage from his message, "God's Abundant Angels: Rise Up and Live." He spoke to all of us in our various struggles and called for the "wildly inclusive" God to bless us all. As part of the healing service, I went up for a special blessing from a clergy/layperson's group. I asked for God's direction in my life. "What is ahead for me? Where will I go?" I asked. "Am I condemned to not know my calling from God?" The pastoral blessing came at a good time, when I live under the shadow of cancer. I had a lymphoma discovered a few months ago when I went in for a routine operation. My outlook is good, but I still wonder: "What do you want from me, God?" In general, I enjoyed the Presbytery of Detroit event, meeting friends from various churches and PLGC Detroit. The healing service I attended was an extra special occasion for me. I met corporately with the Presbyterian Church from which I had felt estranged. I worshipped in two Presbyterian churches, listening to the words of a dear and eloquent man, Howard Warren. I left the Detroit area renewed and refreshed. I don't know what to expect from my last year at McCormick Seminary, but I hope for some type of resolution. I have urged the seminary resource center to purchase a copy of the Janie Spahr video and expect that it will be shown often. It is my hope that the church will become more inclusive and destroy the "deadly silent asterisks" that Howard preached against, the asterisks that say "All are welcome at this church except ***." The church must stop its denial. I will do my part to create a more inclusive worship environment, wherever I am, in Chicago or at home. I am thankful for friends such as Janie Spahr and Howard Warren, who are models for us and have worked to end bigotry in the PCUSA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Power of First Person Witness by John Hartwein I cannot agree with those who are leaving, or are threatening to leave, the Presbyterian Church (U.S.A.). As a gay man it has taken me over ten years to accept my sexuality *and* spirituality. During this journey I stopped attending church, for I had internalized the message that I was not wanted. Then the Reverend Troy Perry's autobiography (*The Lord Is My Shepherd and He Knows I Am Gay*, with Charles L. Lucas, Austin, TX: Liberty Press, 1988) showed me that I could be in the church and even gave me the Biblical passage to support that belief (Matthew 22:36-40). At West Hollywood Presbyterian Church, thanks to the Reverends Dan Smith and Lisa Bove, and all the wonderful people who are part of that congregation, I found that there was a group of Churches within the Presbyterian Church (U.S.A.) that welcomed me as I am (the More Light Churches). Through Crossroads Presbyterian Church in Waterford, Connecticut, I found that it is possible to come out in a congregation that is not a More Light Church and be accepted, and to influence discussions, opinions, and conclusions being reached. Yes, I believe in the "extensive congregational and presbytery- wide study and dialogue" as directed by the 205th General Assembly. I personally know the power of first person witness and how it can change a person's position, feelings and opinions. Remember those national polls that show ever increasing support for gay/lesbian civil rights? Consistently over the years over 80% of the support for those rights came from people who personally knew someone gay/lesbian. If we do not speak and stand up, then we cannot change anyone's opinion about us through the personal experience of knowing us. I am not just stating my position, I am acting on it. After learning of the General Assembly's decision this summer, I and my friend Greer Puckett decided to start a PLGC chapter within the Presbytery of Southern New England. Our goal was to make certain that there was someone representing our side of the issue in the study/dialogue. We have successfully started, having held our founding meeting this past September. As the newly elected Moderator of the Southern New England Chapter of PLGC, I am already in contact with the Executive Presbyter and I will be attending the October Presbytery meeting. I do not know what the next three years will hold. I do know that there are more gay/lesbian people and their supporters within this presbytery than I originally imagined -- it's just that most of them are "in the closet" within the church. It is my hope that they will contact me and share their stories and concerns so that I may better represent them and speak for them in the coming year. Walk away from the church I grew up in -- NEVER. I have fought hard to regain my spirituality and to get back in the church, and I plan to stay. Not participate in the study and dialogue -- NO WAY. I want the Church to know who I am and why I am here. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Christmas Gifts for PLGC's Ministry, Witness and Outreach In this Christmas season of remembering and sharing of gifts, PLGC invites you to share in its ministry, witness and outreach by sending special gifts to its hard pressed treasury. The Presbyterian Church (U.S.A.) needs all the help we can give it in this time of dialogue and study, and PLGC needs all the help you can give to help finance its efforts. Please use the enclosed envelope and this form to send your special Christmas gift to our treasurer, Richard Koteras, P.O. Box 961, Cedar Crest, NM 87008. Name Address City, State, Zip Telephone/s Congregation or Presbytery _ |_| Mark this box if this is a new address. Yes! I/we want to support PLGC! Here is: ___ A Special Christmas Gift for PLGC's ministry, witness and outreach $_____ I/we enclose special gifts for: ___ The David Sindt Fund (memorial gifts) $_____ In Memory of: ___ The Judicial Defense Fund (Aid to those involved in Presbyterian judicial cases) $_____ ___ The Anonymous Fund (Endowment) $_____ ___ Membership in PLGC ($40/year, or whatever you can afford) $____ as ___ New Member/s ___ Renewing Member/s ___ Associates (for non-Presbyterians who want to support PLGC). The total amount enclosed is: $_____ Donations are tax deductible to the full extent allowed by law. Make all checks payable to PLGC. Contributions to PLGC ought not displace nor be a substitute for your support of the local and general mission of the PC(USA) -- especially those parts of the church that welcome the full participation of lesbian, gay, and bisexual people, such as More Light Churches. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Politically Correct? Spiritually Corrupt? Our friends at The Presbyterian Lay Committee and *The Presbyterian Layman* are also using lesbian and gay issues to raise funds. In case you didn't get their recent fund-raising flier, here's what they said: "There comes a time when a leader must stand up and be counted." -- Thomas Gillespie, President of Princeton Theological Seminary after signing a document opposing ordination of homosexuals. Dear Concerned Presbyterian, The fringe of the Presbyterian Church (U.S.A.) is pleased, I'm sure, with the General Assembly vote supporting President Clinton's lifting the ban on homosexuals in the military. Likewise there is satisfaction on their part for narrowly pushing through a vote objecting to Amendment 2 in Colorado. This fringe considers such votes "politically correct". I believe it raises a more serious issue -- whether our church is becoming spiritually corrupt. Despite these votes there was a wall the gays and lesbians could NOT move. The General Assembly would have no part in lifting our church's ban on ordaining homosexuals to the ministry. When commissioners voted to study the matter once again for three years, the far left felt compelled to "witness" their protest. (It appeared to me and my colleagues as a demonstration.) . . . -- J. Robert Campbell, President * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Churches Network Report from the Steering Committee The full membership of the MLCN Steering Committee met in Rochester, New York, the weekend of August 20-22. Meeting in Virginia Davidson's lovely townhouse in the central city, led by our new Co-Chair for Administration, Lindsay Biddle, and enriched by the able assistance of Georgeann Wilcoxson, we developed a much greater clarity about the mission of the More Light Churches Network in the coming year. We are convinced that the primary task of the network is two fold, to nurture the existing More Light Churches and secondly, to significantly increase the number of congregations willing to declare themselves More Light Churches. We believe we will be making an important and unique contribution to the overall goal of justice for, and inclusion of, Lavender People within the Presbyterian Church (U.S.A.) by concentrating our efforts on strengthening the network and increasing its size. Here are some of the strategies we discussed. We are urging each More Light Church to accept the goal of recruiting at least one more congregation for the network this year. It's like the old tried and true evangelism strategy -- "each one bring one." We believe this is the most important contribution each of our congregations can make to the total effort at the present time. We are working to strengthen, where possible, clusters of More Light congregations. A special project is being developed for the Washington D.C. area and we have hopes of developing a second clustering endeavor in another part of the country. We are making a concerted effort to urge each of the churches in the network to be represented at the Annual Conference in Minneapolis, in May. That's where we are able to be the most helpful to one another. Ralph Carter, our Resource Coordinator, is receiving lots of requests for information packets. We are developing ways to keep in touch with folks who have asked for material. And we need to hear from you and what you are doing -- what you are doing in your congregation or what's happening in your presbytery. The Steering Committee will meet next in Atlanta, January 14-17, 1994. The MLCN Conference The next Annual Conference of the MLCN will be in Minneapolis, May 6-8, 1994. The theme will be "Turning Dialogue into Ministry." John Fife, Moderator of the 204th General Assembly, has agreed to be one of the keynote speakers! Janie Spahr and Lisa Larges will be there too!! It's our primary way of staying connected, of supporting each other, and of learning from one another. Please plan now to send representatives to this year's conference. [Watch for registration materials in a future *More Light Update*.] Supportive Presbyterians Ralph Carter has names and addresses of supportive Presbyterians. If you want to find these folks in your area, call or write him (see below). How to Contact the MLCN Steering Committee Lindsay Louise Biddle, Co-Moderator for Administration, 3538 - 22nd Ave. S., Minneapolis, MN 55407, PNet: LINDSAY BIDDLE, 612/724-5429. Virginia West Davidson, Co-Moderator for Advocacy, 173 Gibbs St., Rochester, NY 14605-2907, PNet: VIRGINIA DAVIDSON, 716/546-6661. Harold Gordon Porter, Development, Mt. Auburn Presbyterian Church, 103 Wm. H. Taft Rd., Cincinnati, OH 45219, 513/281-5945, Fax 281-2664. Ralph C. Carter, Resources, 111 Milburn St., Rochester, NY 14607- 2918, PNet: RALPH CARTER, 716/271-7649. Dick Lundy, Newsletter, 3121 Groveland School Rd., Wayzata, MN 55391, PNet: DICK LUNDY, 612/473-7378, Fax 473-7370. Dick Hasbany, Conferences, 2641 N.W. Ginseng, Corvallis, OR 97330, 503/757-8243. Robert N. Hettrick, Secretary/Treasurer, 3375 Descanso Dr., #1, Los Angeles, CA 90026, 213/664-4411. Thanks to the *More Light Churches Network* newsletter, October 1993, for all this good information! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Bisexuality Debate PLGC has been debating whether to add "Bisexual" to its name, as in "Presbyterians for Lesbian, Gay, and Bisexual Concerns (PLGBC)," or whether we should adopt a metaphorical inclusive term, like "Illumination" or "More Light" or "Lavender People" with an explanatory subtitle like "Presbyterians for an Inclusive Church, Representing the Concerns of Lesbians, Gay men, Bisexuals, Transexuals, and other Sexual Minorities, Their Families and Friends. We present here some comments from participant in this debate. Distress I was a little distressed to hear about the possible addition of "bisexual" to our group's name. As I understand it, the church's prohibitions specify "practicing" homosexuals. I would assume they also specify practicing bisexuals. A practicing bisexual, in my understanding, would be a person who has sexual relationships with both men and women. Do we really want to include an orientation which by definition is non- monogamous? It seems to me we're having enough trouble getting the church to accept *monogamous* lesbian and gay relationships, without also asking them to branch out in this way. I have a lot of compassion for bisexuals. It sounds like a very difficult life. But I have always thought we were holding homosexual relationships to the same standard the church holds for heterosexual ones -- monogamy. I don't understand how we could hold bisexual relationships to this same standard. If I am misinformed about bisexuality, I would be interested in hearing from other readers who could straighten me out (so to speak!). but I am still concerned that if I have this impression of bisexuality, many rank-and-file Presbyterians will as well. -- Yours in Christ, Lisa Konick. Orientation Versus Behavior Thanks for your letter on the "bisexual" issue. My own view is that "bisexuality" is on the continuum of sexual orientations and implies nothing about behavior. The idea that bisexuals are necessarily promiscuous is no different, in my mind, than the same stereotype about gay and lesbian folk. Our co-moderator Susan Kramer, for example, is married to a bisexual woman in a monogamous relationship. A "practicing" bisexual is simply a bisexual person who has sex. As for anyone else, this may be in the context of a faithful and committed relationship. The orientation means that the direction of their sexual attraction may go either toward persons of the same or opposite sex, but this doesn't mean that they necessary exercise these options, any more than a "straight" person has sex with everyone he or she is attracted to. So there is nothing "non-monogamous" about bisexuality. -- Jim Anderson. Reservations Thanks for your prompt and thoughtful answers to my questions about bisexuality. I now understand how a bisexual person can be monogamous. I have to say, however, that I still have some reservations about the addition of the term bisexual to our group's name, charter, etc. Bear with me for a paragraph or two, and I will try to explain why. As I understand it, the major issue over which we differ with the church hierarchy is behavior. The church does not prohibit people from ordination because of their thoughts about sex. It prohibits them because of the actions they take -- their behavior. Let us use as our example a bisexual woman committed to monogamy. Her behavior can take two forms. She can form a relationship with a man. If this happens, she is no longer a problem in the eyes of the church because for behavior purposes, she is a "heterosexual." But if she forms a relationship with another woman, she is, in the eyes of our behaviorally-oriented church -- and for the purposes of our struggle in PLGC -- a "lesbian." So to say that we need to include the term bisexual in our name, is, for the purposes of what I understand our goals to be, somewhat captious. To put it another way, we have 50 percent of monogamous bisexuals covered already, and the other 50 percent, in a sense, don't need our help. Lest you think I write all this to show off what I remember from freshman logic, let me explain a little bit more about why I am giving all of this so much thought. Our group, and the people we seek to help, have been pushed further and further toward the margins of the church. Add to this the fact that the average Presbyterian, already having a tough time getting used to the idea of homosexuals as part of the body of Christ, is going to be twice as confused and fearful about bisexuals. A basic rule of community organizing that I have come to respect is this: When you're the mother of all underdogs, beware of widening your scope. I think we need to think long and hard about widening our scope at this tense and tenuous time for gays and lesbians in the Presbyterian Church. We might do well to wait a little bit, concentrating on gaining ground in the areas we're already pursuing. I hope this doesn't sound like cold-hearted pragmatism. I will continue to support PLGC no matter what. But I want to see our organization operate from as strong a position as possible. -- Lisa Konick. Where to Stop First, where I'm coming from: I'm 59, and came out just after the Stonewall Revolution made "gay" a part of our vocabulary -- affirming our sexuality as "OK" rather than "sick". To me, with that background, "gay" includes ALL affirmations of ALL sexual preferences, including what's sometimes called "kinky". In that sense, even heterosexuals who are truly open to all varieties of sexuality can, if they wish, consider themselves "gay". But such (heterosexual) use of "gay" would no-doubt be relatively rare, and limited to a few unusually free spirits. So "gay" in my book means a sexually fully self-affirming person open to whatever modes of expression are appropriate to who they are, of course, within the boundaries of love/justice concerns. >From this base, then, I have reluctantly accepted the "lesbian" addition to our name, with "gay" being relegated to men -- reluctantly, because I believe that gay women and gay men have a common cause. I feel we lost, not gained, something, when we distinguished between the men's and women's causes. I believe that liberation of sexuality in *all* forms is our goal. Nevertheless, sensitive to women's issues, I understand the feeling that we need to underscore "lesbian" as a legitimate category. What is the purpose of a name? Is it for ourselves, or is it for the "world" to which we are trying to identify ourselves? If it is for the world, then I think we need to think like advertising folks, and keep it as short and simple as we can. The world understands "gay" to mean different than "customary heterosexual". I believe the world of conventional heterosexual people does, in fact, lump all non-conventional sexual expressions into the category of "gay", no matter how much we amplify our titles to specify orientations. On the other hand, when inclusive titles become so long as to be hard to spell, pronounce, or remember, they cease to be effective. For this reason, *I believe we hurt our cause by making our name any more complicated than it must be*. If we include bisexuals, must we not also recognize transexuals and transgender folk? Must we not also legitimatize S/M? I am fully in favor of such recognition and legitimization, but should it happen through our *name*? Where to stop? It may be that, at this point in our history, we need to lift high the banner of individual diversity, and separate homosexual men, homosexual women, and bi's. It may be, at this point in our history, that we need to carry the awkward burden of distinctions. If so, I will accept it. But I will surely look forward to the day when we can affirm ourselves simply as "gay" men and women in all of our diversity, even as the world already recognizes us (whether they like us that way, or not!). The newspaper headlines just called our big celebration in Washington, D.C., last spring a "Gay March" -- accurately capturing the popular understanding. I look forward to the day when we can simply call ourselves "Gay Presbyterians" and let it go at that. -- a Presbyterian pastor. Illumination In a recent *More Light Update* there was the suggestion from Chris Glaser that we consider "Illumination" for our name. *This is exactly the kind of name I was looking for, and I urge the PLGC Board to strongly consider adopting "Illumination" for the new name of PLGC.* It captures the "More Light" idea. It gives our movement a positive affirmation, such as Dignity, Affirmation, and Integrity provide for their denominations. P.L.G.C. doesn't "say anything" -- but Illumination does. I believe we should follow in the footsteps of our sisters and brothers in other denominations and adopt "Illumination" for our name. -- A Presbyterian pastor. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Out & About Gay and Lesbian Interfaith House of Studies Presently there are numerous gay and lesbian theological students throughout the country and the world who are pursuing a vocational commitment to a life lived in service and ministry to others. However, we are not supported in our personhood, our sexual identity, and in how our sexuality as gays and lesbians uniquely touches our relationship to God, to one another, and to our ministry. We are neither supported nor encouraged to explore and understand our vocation as it specifically relates to our being gay and lesbian, our own personhood. In recent years this unfortunate reality has troubled me greatly and has led me to have the vision for a gay and lesbian theological house of studies. Such a house would center its mission and ministry around the support and spiritual formation of gay and lesbian theological students who have been called to serve in ministry to the world specifically as gay and lesbian people of God. It would further support and encourage us in our vocation and would show how the two are uniquely interwoven in a spirit of divine love. This house would be a religious interfaith house of studies. Together men and women who are gay and lesbian from all faith traditions will live in community while attending neighboring theological schools and seminaries to further their education and/or prepare themselves for pastoral leadership and religious ministry in the world. The community would be structured around a life of communal prayer and spiritual formation as well as the every day work and activities found in communal living. Together we would share and support one another in our faith, in our hope for the world, and in our love for one another. This is a letter to appeal to our friends, our family, and all those who have supported us over so many years of growth and struggle. At this time we are calling for your encouragement, your financial support, and for your prayers, as we begin to make our dreams and visions into a reality. We would like to hear from you. Donations can be made payable to Church of the Resurrection MCC, with a note stating your donation is specifically intended for the G/L Interfaith House of Studies. And, we ask for your prayer support for this effort. Please mail your responses to: Church of the Resurrection MCC, 5540 S. Woodlawn Ave., Chicago, IL 60637. -- Shane Desautels, Residential Coordinator, Gay and Lesbian Interfaith House of Studies. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CLOUT Meets Christian Lesbians OUT Together (CLOUT) Create Communities of Resistance and Empowerment More than 50 Christian Lesbians from ten states met October 8-10 to create communities of resistance and empowerment at the second National Gathering of CLOUT. Lesbians from a dozen denominations, as well as those unaffiliated with any denomination, gathered in Marin County, California to worship, discuss theology and share life stories. Healing racism was a recurring theme at the gathering, which concluded with the election of eight women, four of them women of color, to the CLOUT council. Other major topics addressed were "Speaking Up: Exploring Contradictions in Language and Ritual as OUT Lesbian Christians" and "Acting OUT: Creating Communities of Resistance and Empowerment." The next CLOUT National Gathering will be held in August 1995 in Rochester, New York. Newly elected to the CLOUT council are: Rev. La Paula Turner, Co- chair, and Rev. Juana Majel, both of the Universal Fellowship of Metropolitan Community Churches; Rita Kresha, Episcopal Church; Susan Leo, Presbyterian Church (U.S.A.); and Jeanne Schoeder, Roman Catholic/United Church of Christ. Re-elected to the CLOUT council are: Rev. Melanie Morrison, Co- chair, United Church of Christ; Rev. Irene Monroe, Baptist/Presbyterian Church (U.S.A.); and Gloria Soliz, United Methodist Church. CLOUT's primary purpose is to bring together OUT Lesbian Christians to claim their spiritual and sexual wholeness and empower themselves to challenge the churches to embody justice for all. Those wishing more information may write CLOUT, P.O. Box 460808, San Francisco, CA 94146. -- CLOUT press release. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * National Congress for Lesbian Christians A committee has recently formed consisting of Lesbian Christians from across the United States (Boston, Seattle, Chicago, Phoenix, Raleigh, San Francisco) to plan for a National Congress for Lesbian Christians in 1995 to be held on the West Coast. We want to hear about your interest in planning, participating and attending such an event. As an outgrowth of my attendance at a Gay Evangelical Conference in Oakland, California, this summer, I captured a vision to plan for this conference. I'm aware that often times, women who have been raised in a church and who subsequently come to the realization and acceptance of their sexual orientation as Lesbians, will generally not feel comfortable attending a church that may be in a predominantly heterosexual patriarchal framework. It certainly has been exciting to see over the years the organizing of an array of gay religious groups and churches springing forth to serve in the gay community. However, it seems that those who overwhelmingly attend are Gay Christian men. Why is this the case? I know that there are hundreds, if not thousands of Lesbian Christians throughout the United States. Wouldn't it be exciting to attend a 2-3 day conference in 1995 with several hundred of them from the various groups and churches? For information, contact Diana Chandler, Planning Coordinator, National Congress for Lesbian Christians, P.O. Box 814, Capitola, CA 95010, 1-800-861-NCLC (6252) -- between 6:30 p.m.-9:30 p.m. Pacific time. -- Press release. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Downtown Church, Rochester, Reaffirms Covenant with Janie Spahr October 24, 1993. -- At the annual meeting of the Downtown United Presbyterian Church today, the following action was taken: Our response to the General Assembly Permanent Judicial Commission's decision which set aside the call of the Rev. Jane Adams Spahr is: -- that the current Pastor Nominating Committee(PNC) remain on inactive status; -- that the congregation continue to honor our covenant with and our call to the Rev. Jane Adams Spahr; -- and therefore that the third co-pastor position continue to be filled by interim co-pastors; -- and that we continue to work in every way we can to promote a changed understanding of policy within the PC(USA), and explore the possibilities and consequences of strategies of challenge. That action was passed by a vigorous and unanimous voice vote following about a one-and-a-half hour debate/discussion, with the congregation acting as a Committee of the Whole in order to fully explore all options open to us. The Stated Clerk of the Presbytery of Genesee Valley and the Co-chair of the Committee on Ministry attended the meeting as observers and guests. It was also moved to send copies of this action to the Stated Clerks of all the presbyteries, as well as the Synod of the Northeast and the Stated Clerk of the General Assembly. The meeting was adjourned about 3:25 p.m. as members of the congregation rose and were led in prayer by the Rev. Anthony Ricciuti, Moderator of the meeting. -- Virginia Davidson, Co-Moderator for Advocacy of the national More Light Churches Network. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Lutherans Struggle with Love and Justice The Evangelical Lutheran Church in America has a new 21-page draft statement on human sexuality, which, according to the *New York Times* (October 21, 1993), opens "the way for the church to bless any relationship based on loving, permanent commitment -- heterosexual or homosexual." We wish are Lutheran friends well in their study of this new document. A final draft is to be considered at the denomination's 1995 Churchwide Assembly. We hope they fare better with love and justice than we did in the Presbyterian Church (U.S.A.). Here are some quotes from the draft document, culled from the *Christian Century* (November 3, 1993): "Binding commitment, not the license or ceremony . . . lies at the heart of biblical understandings of marriage." On the Bible and homosexuality: "Because of questions regarding the specific kind of same-sex behavior to which the biblical passages refer . . . it is inappropriate to use these passages by themselves as the basis for opposing all committed, just, loving homosexual relationships today." The statement outlines three possible attitudes toward homosexuality: The most traditional (and oh, so Presbyterian) position says that "the church should be loving and accepting of persons who are homosexual, welcoming them as members, but clearly opposing their being sexuality active." This position "needs to be questioned on biblical and theological grounds, indeed challenged because of its harmful effect on gay and lesbian people and their families." Other responses are "strongly supported by responsible biblical interpretation." One of these calls on people "to tolerate, perhaps even support mutually loving, committed gay and lesbian relationships." Another says that "to love our neighbor means open affirmation of gay and lesbian persons and their mutually loving, just, committee relationships of fidelity." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Gay Bishop Comes Out Bishop says he "Took a Stand for Truth" in disclosure that he is gay. Prior to the 1993 annual meeting of the Episcopal Church's House of Bishops, one bishop of the church quiety sent an espistle to his colleagues. His letter began with a simple sentence that might forever alter his relationship to that body -- and the continuing dialogue in the church over issues of human sexuality. "For the past several months, I have openly communicated with my family and with growing numbers of my colleagues and friends that I am a gay man," wrote Bishop Otis Charles, former bishop of Utah and recently retired dean of the Episcopal Divinity School in Cambridge, Massachusetts. "I have promised myself that I will not remain silent, invisible, unknown. After all is said and done, the choice for me is not whether or not I am a gay man, but whether or not I am honest about who I am with myself and others." "The Spirit is drawing us to a new understanding and experience of inclusion," Charles wrote. "I also believe God has drawn me to speak the truth of my experience. And I believe that as gay men and lesbians speak openly, telling the stories of their lives, the community of faith is strengthened." -- Episcopal News Service, Oct. 8, 1993, story by Jeffrey Penn. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *