Date: Fri, 31 Mar 95 13:12:28 EST From: "James D. Anderson" MORE LIGHT UPDATE February 1994 Volume 14, Number 7 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. ERRORS We Lost a Whole Year! We committed the error that drives librarians up the wall -- and I'm a librarian! We mis-numbered the December 1993 and the January 1994 issues of *More Light Update.* They should have been volume 14, number 5 (December 1993) and volume 14, number 6 (January 1994), NOT volume 13! I wonder how many people noticed? -- JDA. CONTENTS Archbishop Tutu's Rainbow Prayer Events, Past and Future **Phil Jamison Meets with President Clinton** **More Light Churches Network -- 10th Annual Conference** **4th Annual Conference of Lesbian, Gaymale, Bisexual, and Transgender Seminarians** **PLGC in Western New York** Church Upholds Gays' Ordination: The Presbyterian tribunal backs the Eugene church that ordained the two deacons Text of G.A. PJC decision **Opinion Concurring and Dissenting in part** George's Commentary Presbyterian Apartheid Prominent Presbyterian Church Outlaws Support for Gays and Lesbians: Internationally known organist forced to resign -- What kind of dialogue is this? Bigotry: Loving Not Thy Neighbor, by Dave Yewman New More Light Churches: North Carolina Gets First More Light Church And Hudson River Presbytery Gets Another First Presbyterian Church of Yorktown, 2880 Crompond Road, Yorktown Heights, NY 10598, 914/245-2186 The Church of Reconciliation, 110 North Elliott Road, Chapel Hill, NC 27514, 919/929-2127 Hope But Don't Get Your Hopes Up, (c) by Chris Glaser. All rights reserved. Getting Ready for General Assembly Anti-gay, pro-apartheid overture from the Presbytery of Savannah Paragraph 14 Overture from Heartland Presbytery Homosexuality Is a Reality of Life, by Robert B. Bruce Great Resources for Dialogue * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Archbishop Tutu's Rainbow Prayer Chris Glaser received this prayer from Desmond Tutu, Archbishop, Church of the Province of Southern Africa (Anglican), for our annual prayerbook. Unfortunately, it arrived a few days after *Rainbow Prayers* went to press. So we feature it prominently here, and send our heartfelt thanks to our comrade in the struggle to end all forms of apartheid in society and in the churches, Archbishop Desmond Tutu. *Archbishop Tutu's deputy writes: Archbishop Desmond Tutu wishes to thank you for your letter and apologises for the late response since he has been away from his desk on visits to Kenya and Australia. The Archbishop is happy to support your idea of a collection of prayers for Presbyterians for Lesbian and Gay Concerns and arising out of your thoughts about 'promise', which fits into the Advent season, he suggests a possible title: "Emmanuel -- I will be with you."* Here then a prayer from the Archbishop: Emmanuel -- I will be with you God our creator You have made us all in your image and when by sin we disfigured that image, you sent your Son Jesus, born of a woman, to redeem us from bondage and set us free. Look upon your world and fulfil your promise to make all things new in Jesus Christ. Transfigure us by your love that we, through our brokenness, may reach out to a broken world and share your healing and reconciling love with all whom we encounter, breaking down all barriers and building a new society of acceptance, compassion, forgiveness, joy, justice and peace. Through Jesus Christ who has fulfilled your promise of new life in us. Amen * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Events, Past and Future **Phil Jamison Meets with President Clinton** Phil Jamison, co-moderator of the Presbyterian AIDS Network, was among 13 religious leaders who breakfasted with President Bill Clinton at the White House on November 29. President Clinton voiced strong support for efforts to curb the AIDS pandemic. Vice President Al Gore also attended the meeting, which was held in conjunction with the observance of World AIDS Day, Dec. 1. -- *adapted a from story by Jerry L. Van Marter, Presbyterian News Service, in The Presbyterian Outlook, December 20-27, 1993.* **More Light Churches Network -- 10th Annual Conference, May 6-8, 1994, Hosted by St. Luke Presbyterian Church, Minneapolis-St. Paul, Minnesota.** NOTE: Full information and registration form is included in the print version of the February 1994 MORE LIGHT UPDATE. It is not included here, since it was received in camera-ready form, rather in electronic form. For information and registration form, call Lindsay Biddle 612/724-5429, Lucille Goodwyne or Dick Lundy 612/470-0093, or write to: More Light Churches Conference, c/o St. Luke Presbyterian Church, 3121 Groveland School Road, Wayzata, MN 55391. **4th Annual Conference of Lesbian, Gaymale, Bisexual, and Transgender Seminarians** United Theological Seminary of the Twin Cities and the UTS Lesbian, Gaymale, Bisexual, and transgender Caucus is hosting the conference, April 22-24, 1994. This year's theme is "Finding Our Voices." It will be a time of play, prayer, and the construction of grassroots Gay theology. Keynote speaker will be Dr. Christine M. Smith, UTS professor of preaching and worship and author of *Weaving the Sermon: Preaching in a Feminist Perspective* and *Preaching as Weeping, Confession, and Resistance: Radical Responses to Radical Evil.* In order to facilitate grassroots theological construction, participants will present papers/liturgies/art on the following topics: Pastoral care and counseling in the gay community; Gay rites and rituals (suggested topics include Commitment/Holy union/Marriage, Divorce/Separation, Conception/Birth/Adoption of a child, Death/Funeral/Memorial services, Coming out, Baptismal and eucharistic prayers and rites); Gay, lesbian, and fundamentalism: a dialogue; Gay ecclesiology; Gay Christology; Re-imaging through the arts in a L/G/B/T context. Cost of the weekend is $80.00, which includes all meals and materials. There is a limited amount of community-based housing available for those who register before March 15. (PLGC'ers may apply to our treasurer for a PLGC travel reimbursement, if sufficient funds are available.) For more information contact: L/G/B/T Caucus, United Theological Seminary, 3000 5th St. NW, New Brighton, MN 55112, or call Stephen Harvey, 612/872-6706. **PLGC in Western New York** Western New York PLGC announces an organizational Meeting, Monday, February 28, 1994, 7:30 p.m., in the Case Library of Westminster Presbyterian Church, 724 Delaware Ave., Buffalo, NY 14209. PLGC/WNY would like to extend an invitation to all Presbyterians who want to help open the doors and the hearts of the church to everyone and be part of a new, inclusive community. "Our first meeting will be devoted to establishing our purposes and intents and to determining a regular meeting time. Westminster Church has invited us to consider it our group's regular home." For more information, or if you cannot attend and would like to be on the PLGC/WNY mailing list, contact Amy Jo Remmele, P.O. Box 34, Amherst, NY 14226, 716/626-0734. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Church Upholds Gays' Ordination The Presbyterian tribunal backs the Eugene church that ordained the two deacons These were the headlines on the front page of the Eugene (Oregon) *Register-Guard* on November 10, 1993. The ordinations of Heather Boonstra and George Link had taken place in 1991 and were later challenged by Hope Presbyterian Church of Portland, Oregon, on the basis of current Presbyterian apartheid laws that ban the ordination of lesbian and gay Presbyterians unless they "repent" of and reject their sexuality. The *More Light Update* published the landmark, gay-affirming decision of the Synod of the Pacific Permanent Judicial Commission (PJC) in October 1993 (p. 1-4). Here we present the full text of the General Assembly PJC decision and the strong dissent by five of its members. THE PERMANENT JUDICIAL COMMISSION OF THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH (U.S.A.) Hope Presbyterian Church ) Complainant/Appellant ) ) v. ) Remedial Case 206-3 ) Central Presbyterian Church ) Respondent/Appellee ) This is a remedial case which has come before the Permanent Judicial Commission of the General Assembly on an appeal from a decision of the Permanent Judicial Commission of the Synod of the Pacific. This Commission finds that it has jurisdiction, that appellant has standing to appeal, that the appeal was properly and timely filed, and that the appeal is in order. (D-13.1200a) HISTORY On June 16, 1991, the session of Central Presbyterian Church (Central) in Eugene, Oregon, ordained two self-affirming, practicing homosexual members to the office of deacon. The ordinations were preceded by a congregational meeting in which the congregational nominating committee presented its annual slate of candidates for election. The two individuals were found to be well qualified, with one having just completed a term as an elder in active service. It came as a surprise to the session when letters from each of the two candidates were received by the church in which they acknowledged that they were practicing homosexuals. Central conducted a careful process of open meetings and discussion concerning the ordination of the two individuals. After discussion, the congregation, finding no better qualified and willing candidates, reaffirmed its original vote and again elected the two to the office of deacon. The two were later ordained by the Session. The Session of Hope Presbyterian Church (Hope) of Portland, Oregon, hearing of the ordinations, filed a complaint with the Stated Clerk of the Presbytery of The Cascades. Hope contended that these ordinations violated Presbyterian law and constituted a rebellion against the Word and will of God. The case was tried on February 11-14, 1992, by the Permanent Judicial Commission (PJC) of the Presbytery of The Cascades on Hope's complaint seeking remedial relief. At the conclusion of the trial, the PJC filed its written decision finding that an irregularity had occurred in the ordinations of the two individuals. However, it ruled that the remedy sought by complainant, namely annulment, was "inappropriate" and declined to set aside the ordinations. The PJC also rejected Hope's additional contentions that the ordinations constituted a rebellion against the Word and will of God. Hope appealed to the PJC of the Synod of the Pacific from that portion of the Presbytery PJC decision which refused to annul the ordinations and to remove the two persons from the office of deacon and, further, from the decision of the PJC which denied the relief requested by Hope to rebuke Central for rebellion and to require public repentance. The PJC of the Synod of the Pacific held a hearing on January 23, 1993, and rendered its decision on March 26, 1993. It held that the Presbytery PJC erred in its ruling that an irregularity occurred in the ordination of the two individuals, but that the Presbytery PJC did not err by refusing to annul the ordinations or by failing to require Central to repent and confess error. Timely notice of appeal was filed on April 9, 1993. THE ISSUES IN THE CASE There are two basic issues in this case: 1) the regularity of the ordination of self-affirming, practicing homosexual persons as deacons and 2) the power of a higher governing body to annul or set aside such an ordination. These two issues are reflected in Hope's specifications of error. SPECIFICATIONS OF ERROR Specification Number 1 The Synod PJC erred in failing to rule that the elections and ordinations of the two self-affirming, practicing homosexuals were null and void and to remove them from office. This specification of error is not sustained. While this Commission recognizes that the ordinations were not in accordance with constitutional law in the Presbyterian Church (U.S.A.), they must stand in accordance with G-14.0203. Hope has failed to cite us to any precedent in church history where this relief has been granted. Specification Number 2: The Synod PJC erred by failing to rebuke Central Church for rebelling against the Word and will of God, and by failing to order Central Church to publicly acknowledge wrongdoing before Presbytery. This specification of error is not sustained. The Presbytery fulfilled its responsibility under D-3.0400 in fashioning an appropriate remedy. Failure to grant the remedy requested by Hope is not error. Specification Number 3: The Synod PJC erred in that it reversed that portion of the decision of the Presbytery PJC which declared the ordination of two self-affirming, practicing homosexuals to be irregular when: (a) such finding had not been appealed; and (b) this portion of the decision is itself based upon an erroneous interpretation of Presbyterian law. This specification is sustained in part and not sustained in part. This specification contains both a procedural and a substantive issue. The procedural issue, identified by clause (a), questions the right of the Synod PJC to reverse a finding which has not been appealed. This portion of the specification of error is not sustained. This Commission finds that the issue involving the ordinations was inextricably entwined with the question involved in the determination of specification of error number one, so that the judgment of the lower body was appropriately subject to modification. (D-13.1300c). The substantive issue identified by clause (b) questions the Synod's understanding of current constitutional law on the right of a session to ordain self-affirming, practicing homosexuals. This portion of this specification of error is sustained. This specific issue of constitutional law in the Presbyterian Church (U.S.A.) has been determined after careful consideration in Union Presbyterian Church of Blasdell, New York, *et al.* vs. The Presbytery of Western New York, 1985, which held that a self- affirming, practicing and unrepentant homosexual may not be ordained as a deacon. The Blasdell case was based on an interpretation issued by the 1978 General Assembly in the UPCUSA that found "that unrepentant homosexual practice does not accord with the requirements for ordination set forth in the Form of Government." Minutes, UPCUSA, Part I, 1978, p. 263. In 1979 the General Assembly of the PCUS adopted a similar statement. See Minutes, PCUS, 1979, Part I, pp. 201-210. Subsequent General Assemblies had reaffirmed that position prior to the Blasdell case. The prohibition against ordaining a self-affirming, practicing homosexual has been challenged directly and indirectly by numerous overtures to the General Assembly after the Blasdell case. To date the General Assembly has not acted to overturn the basis of this Commission's determinative decision in that case. This decision, grounded in the authority of the General Assembly to issue authoritative interpretations of the Constitution, speaks clearly and without ambiguity on the issue presented by this case. Any change in policy where no ambiguity of interpretation exists must await change by subsequent action of the General Assembly. ORDER IT IS THEREFORE ORDERED that the decision of the Synod PJC be reversed and that the decision of the Presbytery of The Cascades be reinstated. IT IS FURTHER ORDERED that the Stated Clerk of the Presbytery of The Cascades report this decision to the Presbytery at its first meeting after receipt, that the Presbytery enter the full decision upon its minutes, and that an excerpt from those minutes showing entry of the decision be sent to the Stated Clerk of the General Assembly. (D-8.1900) The untimely death of Harold Densmore, member of the Commission, on October 24, 1993, precluded his participation in the proceedings. Ferdinand Pharr, member of the Commission, was not present and took no part in the proceedings. **Opinion Concurring and Dissenting in part** Although we concur with the majority in the order and with its decision with respect to specifications of error 2 and 3(a), we respectfully dissent with respect to a portion of the majority's decision as to specification of error 1 and to its decision as to specification of error 3(b). The basic issue of whether a self-affirming, practicing, unrepentant homosexual may constitutionally be ordained as a deacon was decided by the General Assembly PJC in 1985 in the case of Union Presbyterian Church of Blasdell, New York, *et al.* v. The Presbytery of Western New York (Blasdell). In that case the GA PJC held that such a member of a congregation could not be ordained to the position of minister, elder, or deacon. In arriving at its decision in Blasdell, the PJC relied primarily upon the Policy Statement regarding homosexual conduct and orientation adopted by the General Assembly in 1978 which stated that "unrepentant homosexual practice does not accord with the requirements for ordination set forth in Form of Government." Blasdell rejected the contention that G-5.0202, which guarantees any active member of a church the right to vote and hold office in that particular church, determines the issue. The dissent in Blasdell held that denial to a church member of access to a congregational office was in direct violation of G- 5.0202. The dissenters argued that the Book of Order could not be amended by a "definitive guidance". The majority decision in Blasdell was erroneous and must be overruled. In arriving at this decision, we have considered certain specific provisions of the Book of Order which establish two basic doctrines which are fundamental in Presbyterian law. They are: (1) inclusiveness of all persons within the membership of the Church and (2) division of powers among the four governing bodies of the Church -- the session, presbytery, synod and General Assembly. First, inclusiveness is guaranteed by G-5.0103 which states that *"[n]o persons shall be denied membership because of race, ethnic origin, worldly conditions, or any other reason not related to profession of faith."* (emphasis added) The fellowship of Christ must be extended to all persons. Failure to do so constitutes a rejection of Christ and causes a scandal to the gospel. This provision requires that the Church include as active members all persons including those with homosexual orientation. An active member is a person "who has made a profession of faith in Christ, has been baptized, has been received into membership of the Church, has voluntarily submitted to the government of the Church, and participates in the Church's work and worship." (G- 5.0202) The same section states with specificity that an active member *"is entitled to all the rights and privileges of the Church including the right to vote and hold office."* (emphasis added) The right to hold office is, of course, dependent upon the member's election by the congregation. (G- 6.0107) Second, there are a number of sections of the Book of Order pertaining to the division of power among the respective governing bodies which have constitutional implications for the ordination issues presented to this court. G-6.0107 declares that the "government of this Church is representative, and the right of God's people to elect their officers is inalienable." G-6.0108a states that "[i]t is necessary to the integrity and health of the Church that persons who serve as officers shall adhere to the essentials of the Reformed faith and polity as expressed in the Book of Confessions and the Form of Government but that freedom of conscience is to be maintained." G-6.0108b declares that the *"decision as to whether a person has departed from the essentials of the Reformed faith and polity is made initially by the individual concerned but ultimately becomes the responsibility of the governing body in which he or she serves."* (emphasis added) This last section also recognizes that the local congregation is best qualified to evaluate and elect its own officers. The session's decision to ordain and install is ultimate and final and is not subject to review by the presbytery or a higher governing body. (G-6.0108b) If, however, the elected officer commits an offense, he or she is subject to Church discipline as provided by the Book of Order. If the fellowship of Christ must be extended to all persons, we cannot approve a rule which arbitrarily precludes an active member who is a homosexual person from serving as a deacon, thus preventing that member from giving sympathy, witness and service to others in the church and community. That would indeed be a scandal to the gospel. This conclusion is consistent with G-14.0203 which declares that the office of elder or deacon is perpetual and no one can lay it aside at pleasure or be divested of it except as specifically provided in the Book of Order. In this case, the record is clear that Central carefully examined the two individuals involved and discharged all of its constitutional responsibilities in an exemplary manner. It could not have acted in a more thoughtful, loving, or responsible manner. Indeed, its actions and approach in fulfilling its constitutional mandates should serve as a model for our Church. As the chair of Central's Nominating Committee testified at the trial before the Presbytery of Cascades PJC, "[T]his was a decision on two individuals who are well qualified. We looked at them as persons. We did not look at them as a class of people. We looked at them as individuals who have talents, abilities, and commitments to offer to the Church." The dissent in Blasdell held that denial to a church member of access to a congregational office violated G-5.0202 and that the Book of Order could not be amended by a "definitive guidance". We agree. The 1978 Policy Statement acknowledges in its conclusions that the phrase "homosexual persons" does not occur in the Book of Order of the United Presbyterian Church and, further, that the Book of Order does not give explicit direction to presbyteries, sessions, and congregations as to whether or not self-affirming, practicing homosexual persons are eligible or ineligible for ordination to office. The 1978 statement was provided as a definitive guidance. That is distinctly different from a requirement that flows from an authoritative interpretation. Congregations should be free to prayerfully consider the guidance and to either follow the guidance or not as their consciences and the Holy Spirit leads them in the election of their church officers. In this case the consciences of the congregation of Central Church should not be disregarded. It follows inexorably that the ordinations were not irregular. Questions have arisen concerning the General Assembly's action on the Report of the Advisory Committee on the Constitution, Minutes, 1993, page 322. We find that any interpretation of the definitive guidance so as to exclude unrepentant homosexuals as a class from ordination as deacons and elders violates certain provisions of the current Book of Order as identified above. The General Assembly can interpret the provisions of the Book of Order -- it cannot amend it without following prescribed procedures. A careful examination of the Advisory Committee on the Constitution's report as approved by the General Assembly reveals that it is largely predicated upon this court's holding in Blasdell. Because Blasdell should be overruled, this court should hold that the definitive guidance is not an authoritative interpretation. Therefore, much of what has followed Blasdell, including the report of the Advisory Committee, must fall. If the General Assembly wishes to change the constitutional law of the Church, it must do so in accordance with the Book of Order through established process for amendments. On the basis of the sections of the Book of Order cited above, we hold that the Synod PJC was correct in its ruling that no irregularity occurred in the ordination of the two deacons and further we would overrule Blasdell. Nevertheless, we concur in the order of the majority of our brothers and sisters. We would also declare that the definitive guidance is not a binding authoritative interpretation. David Prager, E. Cader Howard, Patricia K. Norris, Janet Schlenker, W. Clark Chamberlain George's Commentary George Link, one of the targets of this series of court challenges, comments: An analysis of the total votes cast by the combined judiciary commissions -- Cascades Presbytery, Synod of the Pacific, and General Assembly -- shows that a majority of the judicial commission members, 19 out of 34, agreed with the decision of the Synod PJC, which declared that the church ban on the ordination of homosexuals was unconstitutional in that a guidance from the General Assembly (1978 and 1979) was not a part of the Book of Order and, therefore, was not valid being used as law. It appears that the church's own judiciary is telling it that it either needs to change the Book of Order to constitutionalize the ban or to stop its illegal use of the GA "guidance" declarations as law. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Apartheid Prominent Presbyterian Church Outlaws Support for Gays and Lesbians Internationally known organist forced to resign What kind of dialogue is this? We quote from a story, "Organist resigns church post over its policy on gays" by Ed Jahn, which appeared in the *San Diego Union-Tribune* on Thursday, December 2, 1993: "Robert Plimpton, San Diego's internationally known civic organist, loves playing the finely crafted pipe organ at First Presbyterian Church, where he has been employed for the last 11 years. But Plimpton is gay, and because of recent decisions by the church elders he felt compelled last week to resign. "In a letter to the 1,100-member congregation, the church's ruling body declared that there is no place at First Presbyterian for employees who participate in, endorse or support 'deviant sexual behavior such as fornication and homosexuality.' . . . "Plimpton, who also plays free concerts every Sunday at the Spreckels Organ Pavilion in Balboa Park, said the new policy gave him no choice but to resign from his church duties. 'I was not closeted, but . . . I also have a very strong conviction that anyone who claims Christ as their personal Savior has a place in the church,' he said. . . . "But a showdown on his homosexuality was forced by a growing exclusionary movement starting with his being asked several years ago to stop teaching, recruiting new members and doing public relations for the church because of his sexual orientation, he said. "Plimpton said he was given a copy of the new policy and asked to sign it to show that he understood it. He said he felt that he had no other option but to resign . . . ." Local sources tell PLGC that members of the Presbytery have been appalled by the action. It seems that the Rev. Douglas Webster, who is said to be responsible for the new policy but has refused to comment, has been selected as the new senior pastor at First Presbyterian, San Diego. He is trying to transfer into the Presbyterian Church (U.S.A.) from the Evangelical Presbyterian Church. However, the Presbytery may hold up his installation. Webster has been characterized as anti-women, as well as anti- gay, opposing the ordination of women, as well as the ordination of gays and lesbians. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Bigotry: Loving Not Thy Neighbor by Dave Yewman It is an astonishing tape. On it are the sounds of bigotry masquerading as God's word, the sounds of the Rev. Roland Hughes turning a memorial service for a gay man into a lecture on the sin of homosexuality while family members and friends sit shell-shocked. Robert Christensen's life was curtailed by AIDS on Sept. 20, 1991. His family and friends came to remember him at a service held at the First Presbyterian Church of San Pedro, Calif. on Oct. 5, 1991 -- one day before Robert would have turned 40. Charles Limanni spoke warmly of the friend he affectionately called "Mr. Bob." Annie Backer, a nurse who was with Christensen as he died, wrote a letter that was read aloud. "I will never forget you; you enriched my life," it said. Chris Christensen, a doctor, spoke about his brother's courage in living with the "death sentence" of HIV for seven years. Then came Hughes, an interim pastor at the church where the Christensen kids had grown up. "He really felt it was his job as a minister to speak out against gays and sin according to the Bible," said Dorothy Christensen, Robert's mother. "And I still think he has a right to his views, but what he did that was so disgraceful was to spout off at my son's service." Hughes ranted to complete congregational silence that ". . . we must repent, or perish. I can only hope that Bob repented of the gay lifestyle." Several people left during the service. Several wrote scathing letters to the church venting their rage at the man who turned a memorial service into a bully pulpit of conservative rhetoric. Had Christensen died from tuberculosis or a brain tumor, there would have been no repercussions. But AIDS is different, of course. In so many minds it comes with so much baggage. Although it is increasingly present in the heterosexual community, it is still perceived as a disease of gays and intravenous drug users. As such, we can comfortably categorize it as a plague that affects "them." "We" don't have it. "We" don't know anyone who does. But perhaps we soon will -- what then? "If what I've said offends you, I'm sorry," said Hughes toward the end of his diatribe. "I'm sorry, but I must say what I say or I wouldn't be a pastor, a true pastor of Jesus Christ." Wrong. Jesus Christ would have been ashamed by the lack of compassion and Christianity shown by an insensitive, blinkered bigot hiding behind a strict interpretation of Biblical scriptures written thousands of years ago. At that time, stoning an adultress to death was socially acceptable. Bigotry has been with us forever, and the church has often been its cheerleader. The target changes -- blacks, women, gays, Moslem, Asians -- but the song remains the same. By now you'd think we'd all be sick of the lyrics. Dave Yewman is a reporter for *The Daily News* of Galveston, Texas. Robert's mother, Dorothy Christensen, now serves on the Board of the Lazarus Project, a ministry with lesbian and gay folk at West Hollywood Presbyterian Church, California. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * New More Light Churches North Carolina Gets First More Light Church And Hudson River Presbytery Gets Another Two more Presbyterian congregations joined the growing ranks of More Light Churches in December 1993. Here are their More Light statements. First Presbyterian Church of Yorktown 2880 Crompond Road, Yorktown Heights, NY 10598, 914/245-2186 The Session of the First Presbyterian Church of Yorktown continues to reaffirm in faith and action our commitment to welcome all people into our church community. We welcome all persons by offering the opportunity and responsibility for ordination should they be elected to leadership positions regardless of sexual orientation, and we reaffirm our commitment to encourage inclusiveness regardless of race, ethnicity, gender, age, education, economic status, or physical or mental challenge. -- December 7, 1993. The Church of Reconciliation 110 North Elliott Road Chapel Hill, NC 27514 919/929-2127 Statement of Inclusivity, December 8, 1993 The name of this church is the Church of Reconciliation and our name speaks our mission. We are a member of New Hope Presbytery, the Synod of the Mid-Atlantic, Presbyterian Church (U.S.A.). We welcome all children, women and men into the life, worship, mission, and work of this community. We are a theologically diverse and accepting church where all who are on a spiritual journey can find encouragement, support and room to grow. The Church of Reconciliation receives into membership those who profess their faith in Jesus Christ. We uphold the constitutional stance of the Presbyterian Church (U.S.A.) which entitles all active members "to all the rights and privileges of the church including the right . . . to vote and to hold office." We are gratefully open to the service and leadership of all who are called to ordained positions in our congregation. Neither race, nor gender, neither ethnic origin, nor sexual orientation, neither age, nor infirmity, neither marital status, nor educational background, neither economic condition, nor any other aspect of personhood will divide this Christian community, this Household of God. For we are One in That Which Is God. Policy on the Inclusion of Gay, Lesbian, and Bisexual Persons The Session of the Church of Reconciliation, Chapel Hill, North Carolina, New Hope Presbytery, Synod of the Mid-Atlantic, Presbyterian Church (U.S.A.), meeting on December 8, 1993, adopted the following resolution: 1. Whereas the Church of Reconciliation believes Jesus Christ, who said: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets; 2. Whereas the Church of Reconciliation believes Jesus, who said: When the Son of man comes in his glory . . . then he will sit on his glorious throne . . . . Then the King will say to those at his right hand, "Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me." Then the righteous will answer him, "Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? And when did we clothe thee? And when did we see thee sick or in prison and visit thee?" And the King will answer them, "Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me;" 3. Whereas the Presbyterian Church (U.S.A.) proclaims in "A brief Statement of Faith," *Book of Confessions*: We trust in God, whom Jesus called Abba, Father. In sovereign love God created the world good and makes everyone equally in God's image, male and female, of every race and people, to live as one community . . . . In a broken and fearful world The Spirit gives us courage to pray without ceasing to witness among all peoples to Christ as Lord and Savior, to unmask idolatries in Church and culture, to hear the voices of peoples long silenced, and to work with other for justice, freedom and peace; 4. Whereas in the *Book of Order* (G-3.0401 and G-5.0103) the Presbyterian Church (U.S.A.) calls us to a new openness to inclusivity: The church is called to a new openness to the presence of God in the Church and in the world . . . to a new openness to its own membership, by affirming itself as a community of diversity, becoming in fact, as well as in faith, a community of women and men of all ages, races, and conditions, and by providing for inclusiveness as a visible sign of the new humanity . . . . 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, 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; 5. Whereas the *Book of Order* (G-5.0202) also clearly states that "An active member is entitled to all the rights and privileges of the church, including the right . . . to vote and hold office;" 6. Whereas we therefore believe the actions in 1978, in 1991, and in 1993, of the General Assembly of the Presbyterian Church (U.S.A.) to exclude those who are gay, lesbian, or bisexual from the opportunity to serve as ordained leaders in the Church are actions inconsistent with the Gospel and with our Constitution (*Book of Confessions* and *Book of Order*); 7. Whereas further inconsistencies prevail on the issues of homosexuality in the Church by General Assembly actions such as: a. In 1978 General Assembly called upon Presbyterians "to work for the passage of laws that prohibit discrimination in the areas of employment, housing, and public accommodations based on the sexual orientation of a person," and, therefore, urges a standard for society it does not apply to itself. b. Also in 1978 the Assembly encouraged "seminaries to apply the same standards for homosexual and heterosexual persons applying for admission," and yet will refuse to ordain "unrepentant" gay, lesbian and bisexual persons after they graduate and receive a call to ministry. c. In 1983 the Assembly affirmed that "we will work to increase the acceptance and participation in the church of all persons regardless of racial-ethnic origin, sex, class, age, disability, marital status or sexual orientation," yet in 1991 it again rejected the recommendation of its study committee for the second time that gay and lesbian persons be fully accepted as members of the church and their sexual orientation or non-celibacy not be a hindrance to ordination. d. In 1987 the Assembly urged the elimination in all states of laws governing private sexual behavior of consenting adults, yet it considers such practice, especially with homosexuals, as behavior not "according to godliness;" 8. And whereas the 1978 General Assembly, in its policy statement on this matter, recognized that: . . . not all United Presbyterian can in conscience agree with our conclusions. Some are persuaded that there are forms of homosexual behavior that are not sinful and that persons who practice these forms can be legitimately ordained. This is wholly in keeping with the diversity of theological viewpoint and the pluralism of opinion that characterize the United Presbyterian Church. We are concerned not to stifle these diverging opinions and to encourage those who hold them to remain in the church. **Be it resolved** that the Session of the Church of Reconciliation adopts the following policy entitled **The Inclusion of Gay, Lesbian, and Bisexual Persons** to be the position of this church: Acknowledging that the reality of prejudice in the church and in society gives gay, lesbian, and bisexual persons reason for uncertainty as to their reception, we of the Church of Reconciliation wish to make clear our real and genuine welcome of all persons. We affirm that gay, lesbian and bisexual persons are part of God's good creation and that they, no less than heterosexuals, are meant to enjoy God's gifts of love, joy, and intimacy. Our loving welcome is unconditional. Therefore, we are gratefully open to the service and leadership of those who are gay, lesbian or bisexual, including those called to ordained positions in our congregation. We are open to: The ordination of elders who are gay, lesbian, or bisexual; calling a pastor who is gay, lesbian, or bisexual; sponsoring an inquirer or candidate for ministry who is gay, lesbian, or bisexual; and, the blessing of unions. We, along with the General Assembly of our church, further affirm our commitment to work for full civil rights and justice for all persons, regardless of sexual orientation, in society and in the church. We will continue to seek God's guidance on the ways in which we can offer our support and our love to all the children of God. The session is aware that this stance is in solidarity with other Presbyterians Churches that are called "More Light Churches." While we are pleased to be so associated, we prefer to call ourselves the Church of Reconciliation of Chapel Hill, North Carolina, New Hope Presbytery, Synod of the Mid-Atlantic, Presbyterian Church (U.S.A.). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Hope But Don't Get Your Hopes Up by Chris Glaser Copyright (c) 1994 by Chris R. Glaser. All rights reserved. *Dedicated to the memory of the Reverend Robert Davidson, a pragmatic "hoper."* A disservice we do to newcomers in the lesbian and gay movement within the church is our failure to acquaint them with our history. Year after year at General Assembly, I witness our "new blood" curdle as they get burned by negative or less-than-positive votes related to our concerns. We must inform them that change may not occur at their first General Assembly, nor are Presbyterians likely to be moved by those of us who resign our membership or offer ultimatums. They would be just as happy to see us go. I once said that I would offer to go on a hunger strike till our denomination approved our ordination, but I know Presbyterians would let me starve to death! When I visited Philadelphia recently for a conference sponsored by Tabernacle Church, I stayed with my long-time friend Marj Adler, who once was active in the broader church on behalf of women's concerns. She asked me what I saw in the future for lesbians and gay men in the church. Immediately I realized that my twenty-plus years in this movement offered a perspective that was both blessing and curse. The blessing is that I have seen an incremental, positive change in attitudes toward us within the church. The curse is that I compare our movement to the experience of other disfranchised groups, like women, and realize that, long after we've "won" a General Assembly vote, we have many more struggles to endure to be recognized by other Christians as equal citizens of God's commonwealth. What that says to me is that we must be in this for the long haul, or we have no business being in this struggle at all. That doesn't sit well with today's "quick fix" attitude and hunger for instant gratification. At least some of the "revolutionary" fervor within our movement grows from simple impatience at working toward a goal that may take generations to achieve. To some degree, I share this impatience, particularly in the face of AIDS devastation within our community. I would like my HIV-positive lover, Mark, to see the church open its doors to him *now*. But I am also clear that I am a reformer, not a revolutionary, because I am a pragmatic idealist. The church is always going to be around, so I will do my best to make it a more suitable place for Christians of all sexual orientations. For a Christian, leaving the church is not an option, because we *are* the church. Abandoning the institutional church is abandoning lesbian, gay, and bisexual members that are being born in the moments it takes to write or to read this column. Whether from within or outside or from another venue (i.e., another denomination), we are called to shape the church. On World AIDS Day I attended an ACT-UP speak-out in Georgia's state capitol rotunda in Atlanta, where I now live. After several speakers voiced their anger at the legislature's inaction, a legislator came forward to encourage the participants to lobby their state representatives. He said that in the five years he had served, he had rarely been advised by constituents on AIDS- related issues. He added that, if AIDS activists wanted their voices heard, they might have invited the legislature to their event. The organizer bitterly and defensively responded that ACT-UP had not invited the legislators because this demonstration was for "us." Why then, I wondered, did the group hold it in the state legislature building and invite the media? When we demonstrated against the Vietnam War in another era, we accompanied our street protests with letters and lobbying directed at our representatives. I was shocked to think that local AIDS activists may not be doing the same. One of them wore a tee-shirt that read, "Earn Your Attitude." Yes! Unfortunately, angry demonstrations only perpetuate the cycle of violence in which we ourselves get brutalized. I certainly recognized that all the anger being vented during the ACT-UP speak-out represented great love for those who have died or may die. But other people may only see the anger, and respond angrily and defensively. The angry demonstration at the Orlando General Assembly, I believe, continued a cycle of violence that ultimately only grinds up the powerless. I participated for part of the demonstration because it was "the only game in town." But I felt uncomfortable and manipulated. The original decision to demonstrate outside the hall as commissioners departed got overturned by a mob mentality that stormed the floor. Think about your personal life. Do you change because someone shames you by shouting at you, or because someone loves you enough to challenge you in the belief that at heart you are a good person? The ideals that govern our personal lives may govern our political lives as well. This may not apply in all circumstances -- for example, I would never presume to offer such advice to those physically brutalized and murdered by authoritarian governments. But wake up! We cannot begin to equate our experience to theirs! As we experience a more subtle brutality, our political response must be more subtle, "wise as serpents but gentle as doves," as Jesus advised. I've been following the debate in the newsletter of Ohio's PLGC over the "dialogue" that the General Assembly has called for. Merrill Proudfoot argues well for the position of embracing this opportunity, reminding us that the church does not change overnight. His eloquent letter contains one small misconception, however: he claims this is the first time the issue of homosexuality is to be studied locally instead of by "experts." Having served on the Task Force to Study Homosexuality that met from 1976-1978, I know we followed our mandate "to *lead* the church in a study." We circulated two packets of educational materials and encouraged local "homosexuality information days" long before producing our own report. And, at the 1978 and 1979 assemblies of both the former northern and southern streams of our denomination, further "dialogue" was called for. The disappointing aspect of the most recent General Assembly recommendation for further study and dialogue is that there is no bite to it. No agency or task force of the church is assigned to encourage or promote it. And, worst of all, no protection is offered those who come out during the process of the dialogue. *Our only hope is if **WE** use the G.A. statement to encourage and promote dialogue.* **And we might use our lobbying efforts to get our presbyteries to send overtures to this coming General Assembly to protect those who come out during the dialogue and to mandate that some kind of dialogue that includes us be offered by every presbytery.** I don't believe that it's helpful to get our hopes up about the results of this three-year dialogue. But I do believe that the hope that has kept us going during these past two decades will sustain us until God's dream comes true. That is the hope to which we are called. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Getting Ready for General Assembly We know General Assembly (Wichita, Kansas, June 10-17) is just around the corner when the overtures start coming in. Here are two dealing with gay issues. First, an anti-gay, pro-apartheid overture from the Presbytery of Savannah: Whereas the General Assembly has asked the Presbyteries and churches to study the matter of ordination of self-affirming, practicing homosexuals, and Whereas the 203rd General Assembly (1991) overwhelmingly rejected the report from its Special Committee on Human Sexuality, and Whereas we do not believe an additional period of study will alter centuries of consistent interpretation of Scripture concerning unrepentant behavior not in accord with the teaching of Scripture, and Whereas the issue before the Presbyterian Church in the United States of America is one of ordination rather than one of conforming Scripture to current lifestyles and practices, and Whereas the church is called to follow the leading of our Lord in this matter, and Whereas the issue continues to be in the forefront of the Church's concern and debate, and Whereas our Church as a reforming Church seeks the mind and will of our Lord in all matters, and Whereas one of the ways we do this is to put such matters in the Constitution, and Whereas we need to know the mind of the Church as reflected in the vote on this issue, we respectfully overture the 1994 General Assembly to make the following amendment to the Book of Order and send it to the Presbyteries for their advice and consent: That section G-6.0106 be amended by identifying the existing paragraph as (a.), and by adding a new paragraph (b.) as follows: THOSE CALLED TO OFFICE ARE TO LEAD A LIFE IN OBEDIENCE TO SCRIPTURE AND THE HISTORIC STANDARDS OF THE CHURCH. THESE STANDARDS REQUIRE FIDELITY WITHIN THE COVENANT OF MARRIAGE (see W-4.9001) OR CELIBACY. ANY PERSON ENGAGING IN UNREPENTANT BEHAVIOR THAT DOES NOT ACCORD WITH THESE STANDARDS SHALL NOT BE ORDAINED OR HOLD OFFICE AS DEACONS, ELDERS, OR MINISTERS OF THE WORD AND SACRAMENT. Approved at the 541st Session of Savannah Presbytery, October 26, 1993, held at the St. Simons Presbyterian Church, St. Simons Island, Georgia. And from the Heart of the Church, Heartland Presbytery: OVERTURE 94 -- ON DECLARING PARAGRAPH 14 OF THE POLICY STATEMENT OF THE 190TH GENERAL ASSEMBLY (1978) REGARDING ORDINATION OF HOMOSEXUAL PERSONS AN AUTHORITATIVE INTERPRETATION OF THE CONSTITUTION (G-6.0106) Whereas in paragraph 14 of the statement of "definitive guidance" regarding the ordination of homosexual persons which was adopted by the 190th General Assembly, the Presbyterian Church (U.S.A.) made a solemn pledge that "these actions shall not be used to affect negatively the ordination rights of any United Presbyterian deacon, elder, or minister who has been ordained prior to this date"; and Whereas the Church is in violation of this promise as a consequence of the Permanent Judicial Commission's decision in the case of Sallade *et al* vs. The Presbytery of Genessee Valley; and Whereas this violation results from using one provision of the 1978 General Assembly action to cancel out another provision of the same action; and Whereas there is clear evidence, both historical and textual, that paragraph 14 was intended to condition the General Assembly's interpretation of G-6.0106 of the Book of Order by setting limits beyond which it was not to be applied; and Whereas the right to be called to and installed in a particular position requiring ordination is clearly one of the "ordination rights" referred to in paragraph 14 as protected for persons ordained prior to the adoption of the "definitive guidance" statement; and Whereas the Church's violation of the pledge made to persons ordained prior to the 1978 action has stirred up continuing protest throughout the denomination that the Church has acted immorally in breaking its promise; and Whereas lesbian and gay persons ordained before the 1978 action have trusted the word of the Church and opened their lives to us, only now to be exposed to attack; and Whereas the 205th General Assembly (1993) called upon sessions, presbyteries and synods to determine how to assure an open and non-incriminating environment for gay and lesbian persons so they can engage in the process of study and dialogue which the GA urged without jeopardizing their reputation or standing in the church, and the reaffirmation of the 1978 pledge would return that protection to one group important to the dialogue; therefore, be it **Resolved,** That the Heartland Presbytery overtures the 206th General Assembly (1994) of the Presbyterian Church (U.S.A.) to: 1. declare that paragraph 14 of the Policy Statement of the 190th General Assembly (1978) Regarding Ordination of Homosexual Persons have the status of authoritative interpretation of the Constitution (G.6.0106); and 2. give constitutional guarantee to persons ordained as ministers of the word, elders and deacons prior to the 1978 GA action that no provision of that action shall be used to affect negatively their right to accept a call or be installed in an office requiring ordination, or any other right that may pertain to ordination. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Homosexuality Is a Reality of Life PLGC'er Robert B. Bruce sent this letter to his local newspaper, *The Evansville Courier* of Evansville, Indiana, which published it on August 17, 1992. We thank him for sharing it with us. There is a continuing stream of letters to the editor that condemn homosexuality. All of them refer to the Bible and its various passages as the authority. With that subject and other human sexuality matters having come out of the closet and commanding more public discussion, there needs to be some thought-provoking light shed on them. To begin with, we must ask ourselves, "Just what's wrong with homosexuality?" If we answer that, using the intelligence and common sense which as human beings we are supposed to have, there can be only one answer -- nothing. The next question: "Why all the fuss?" It is because same-gender love-making does not procreate. For that reason alone it has been rejected throughout history. The Bible is full of social biases. The writers who put down their thoughts in their time of history had to write what was pertinent. Death was everywhere from wars, diseases, wild animals, infanticide, abandonment, starvation, etc. In order to protect the society, it was necessary to create as many new persons as they could. About the only thing they knew humans could do that did not help their survival needs was same-gender activities. (The term "homosexual" did not exist at that time.) Had they known of all the pregnancy-avoidance methods we have now, they would have been included in those early prohibitional writings. To this day, the church has not changed its position on human sexual relationships. In those early times, few could read or write, and those who could, usually priests or scribes, were thought to have special powers from their God(s). That meant that anything they would say was believed to have come down from "on high." That put the fear of God into their directives and lives. That same social need continued during the time the Apostle Paul wrote his many letters. But now it is a different story. As the environment takes on more significance with regard to the sustainability of life on this globe, population growth is becoming an increasing cause of danger. Why condemn those who do not contribute to the overpopulation of the earth? The god the anti-homosexuals worship never did and does not expect humankind to reproduce into oblivion. Overpopulation in other species has often brought their demise. If it's so immoral for persons of the same gender to enjoy their sexuality without procreating, why is it so moral for heterosexuals to enjoy the same pleasures without procreating? Heterosexuals have to go to great lengths to make love without the by-product of an unwanted child. When those methods don't work, abortion becomes an option. Religion must take a new look at its human sexuality customs and beliefs, as well as its biblical references, and accept the reality of life. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Great Resources for Dialogue *Reconciling the Broken Silence: The Church in Dialogue on Gay and Lesbian Issues*, by Sylvia Thorson-Smith. Louisville, KY: Presbyterian Publishing House, c1993, 111 p. $3.95, plus $2.00 shipping for single copies. Call 1-800-524-2612 to order. Produced by staff of the Congregational Ministries Division of the PC(USA) in Louisville, this valuable resource "has been prepared for those congregations in the Presbyterian Church (U.S.A.) who seek to engage in honest and open dialogue with gay men and lesbians at a table that does not condemn them" -- Introduction. "For too long the church has been one of the primary agents for maintaining the silence and insisting on invisibility as a requirement for gay/lesbian acceptability and leadership. Now this silence has been broken and will continue to be broken as more and more people 'come out' to their families, friends, and faith communities. It is a time to share their prayers and sing their songs for justice and reconciliation in our church" -- Preface. *Against Nature? Types of Moral Argumentation Regarding Homosexuality*, by Pim Pronk. Forward by Hendrik Hart. Grand Rapids, Michigan: Wm. B. Eerdmans Pub. Co., c1993, 350 p. ISBN 0- 8028-0623-6 paperback. "This book forces the sophisticated reader to logically re- examine the church's attitude toward ethics in general and homosexuality in particular. It is a most welcome book for those of us who want to bring not only justice but also good news to the Christian homosexual community." -- Peggy Campolo.