Date: Fri, 31 Mar 95 13:15:27 EST From: "James D. Anderson" MORE LIGHT UPDATE August 1994 Volume 15, Number 1 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. CONTENTS CORRECTION: Witherspoon Society Contact CHANGES Welcome Our New Board Members Our Nominating Committee for 1995 Mark Smith Resigns as PLGC PresbyNet Coordinator PLGC's Name Will NOT Change, At Least for the Time Being EVENTS The Word Is Out Next year's More Light Churches conference Janie Spahr's Evangelism Schedule REQUESTS For PLGC Friends & Members in Southern Louisiana Presbyterian Bisexual Woman Seeks Penpal Second Stone Needs Help CONGRATULATIONS Openly Gay Seminarian Wins American Bible Association Award RESOURCES General Assembly 1994, Wichita, Kansas, June 10-17 Highlights The Wizard of G.A., A sermon for Presbyterians for Lesbian & Gay Concerns, Wichita General Assembly -- June 12, 1994, by Chris Glaser Same-Sex Unions Damned by Assembly, by Scott Anderson Commentary by Chris Glaser: Why Does It Hurt? -- Reflecting on the Wichita General Assembly Fidelity and Celibacy, by Scott Anderson and Jim Anderson Footnote on Same-Sex Unions Moderator Squashes Take-Over Rumor Other issues and Lessons Learned, by Scott Anderson Reports and Letters More Light Churches Conference -- PLF To my More Light friends -- Chuck Collins Mark Smith's Resignation Letter Courage in Denver -- Laurene Lafontaine Sexuality Forum at McCormick Seminary Offers Model of Discussion -- Nick Thorndike CORRECTION Witherspoon Society Contact In the list of "our family" organizations within the Presbyterian Church (June-July 1994 *Update*, p. 13), we gave an outdated contact for the Witherspoon Society, along with the wrong address! To join the Witherspoon Society, please contact The Rev. John Scotland, Membership Coordinator, Community Presbyterian Church, 1501 W. Brigantine, Brigantine, NJ 08203, 609/266-7942 (work), 609/264-0840 (home). CHANGES Change the telephone number for Liz Hill (Co-coordinator for the Synod of Mid-Atlantic) to 804/741-2982. Change the work phone number for Dorothy Fillmore (PLGC board member) to 804/828-2333. Charlie Mitchell replaces Shirley Hinkamp as our co-coordinator in the Synod of the Northeast for the New York City area. His address and phone are: 56 Perry St., Apt. 3-R, New York, NY 10014, 212/691-7118. Welcome, Charlie, and thanks for your long and faithful service, Shirley! Welcome Our New Board Members Please welcome our new board members: Louise I. Thompson, 12705 SE River Rd. Apt. 109-S, Portland, OR 97222, 503/652-6508; Tammy Lindahl, 6146 Locust St., Kansas City, MO 64110, 816/822-8577; and Mike Smith, 1211 West St., Grinnell, IA 50112. At the same time, we express our heartfelt thanks and appreciation for long and faithful service to retiring board member Cleve Evans. Bob Patenaude was re-elected our male co-moderator. Dorothy Fillmore, Jim Earhart, and Michael Purintun were re-elected for another term on our executive board. Jim Anderson (communications secretary and *Update* editor), Richard Koteras (treasurer), and Jim Earhart (recording secretary) were all reappointed to their current offices. Our Nominating Committee for 1995 Send suggestions for new and continuing leaders of PLGC to our new nominating committee for 1995: Chuck Collins, 391 Broadway, Rochester, NY 14607, 716/726-9461, internet: chuck@pixel.kodak.com; Cleve Evans, 3810 S. 13th St. Apt. 22, Omaha, NE 68107-2260, 402/733-1360, internet: cke@ns.ccsn.edu; Merrill Proudfoot, 3315 Gillham Rd., Apt. 2N, Kansas City, MO 64109, 816/531-2136; Janie Spahr, 354 Irwin St., San Rafael, CA 94901, 415/457-8004; Georgeann Wilcoxson, P.O. Box 71136, Washington, DC 20024, 202/863-2239, PresbyNet GEORGEANN WILCOXSON.. Mark Smith Resigns as PLGC PresbyNet Coordinator As you may have read elsewhere, Mark Smith has decided to hang up his keyboard as the PLGC Coordinator for PresbyNet and, in accordance with my appointment last spring as a co-coordinator, I am picking up the ivories. I don't think you will notice much difference as users -- except that I may not be as efficient has Mark has been. As many of you know, Mark has been Mr. PLGC on PresbyNet for much longer than most of us have been on the network. While he and I have been talking about this transition for some time, the reality is still a shock. I will appreciate your patience. Let me emphasize that while I am an officer of PLGC, I am not on the PLGC Board and am not directly involved in any policy making. Communications to the Board may be sent to the PresbyNet inboxes LAURENE LAFONTAINE (Co-Moderator) or MICHAEL PURINTUN (Board Member and Coordinator of PLGC Postings); in addition messages may be sent to Jim Anderson on the internet at: janderson@zodiac.rutgers.edu For those you you on the internet, you may reach Laurene and Michael at the following addresses: laurene_lafontaine.parti@ecunet.org & michael_purintun.parti@ecunet.org -- Bill Capel, PLGC Coordinator for PresbyNet. [See Mark's letter of resignation later in this issue. Bill Capel's internet address is: bill_capel.parti@ecunet.org -- JDA.] PLGC's Name Will NOT Change, At Least for the Time Being More than 100 members participated in the preference poll on our name -- thanks to all of you who did! About 1/3 voted for no change, about 1/3 voted for "Covenant," with various subtitles, and about 1/3 voted for a variety of other names. Our executive board concluded that there was no consensus on a new name among our members and friends (nor on the board itself), and, recognizing the growing name recognition of PLGC across the church, they decided to keep the name we have had over the past decade and to begin developing an "official subtitle" that would state our commitment to equity for all folks, including bisexuals and transgenders. These groups will also be incorporated into our mission statement. EVENTS The Word Is Out A retreat for lesbians, gay men, bisexuals, and our families and friends led by Lisa Bove and Chris Glaser, Nov. 3-6, 1994, Ghost Ranch, New Mexico. Companion fares to Albuquerque may be available on Southwest Airlines. Check with your travel agent. $100 registration plus $120 room and board. Contact: Ghost Ranch, HC 77, Box 11, Abiquiu, NM 87510-9601. Phone (505) 685- 4333; FAX (505) 685-4519. Next year's More Light Churches conference The 1995 More Light Conference has been scheduled for April 28-30 at First and Franklin Presbyterian Church in Baltimore. Save this date. Janie Spahr's Evangelism Schedule August 1-7, Ghost Ranch, Abiquiu, NM; Aug. 13-18, Peacemaking Conference, Montreat, NC; Aug. 30-31, General Convention of the Episcopal Church, Indianapolis, IN (Janie will speak at the Integrity luncheon on August 31); Sept. 2-5, P-FLAG Conference, San Francisco, CA; Sept. 23-25, St. Louis, MO; Sept. 26, Bucknell University, Lewisburg, PA; Sept. 27, Bloomsburg, PA; Sept. 28-29, Penn State University, State College, PA; Oct. 1-2, Saratoga Springs, NY; Oct. 14-16, San Diego, CA; Oct. 16, Tempe, AZ; Oct. 17-20, Phoenix, AZ; Oct. 21-23, Minneapolis-St. Paul, MN; Nov. 3- 6, Louisville, KY; Nov. 14-21, Downtown United Presbyterian Church, Rochester, NY; Dec. 2-4, Lake Forest, IL; Dec. 9-11, Upstate New York (tentative). REQUESTS For PLGC Friends & Members in Southern Louisiana George Marquis Smith asks all interested persons to contact him in order to work together to promote the study of gay and lesbian issues in the Presbytery of Southern Louisiana. George will treat all personal information with absolute confidentiality. Contact George at 102 Hermitage Ave, Maurice, LA 70555-9422, 318/988-0320. Presbyterian Bisexual Woman Seeks Penpal I'm a bisexual woman who has decided to stay married. Are there any other gay/bisexual Christian women out there who are also married to a man? I'm looking for a penpal for the purposes of mutual spiritual/emotional support. Please forward letters to Jim Anderson, PLGC Communications Secretary, P.O. Box 38, New Brunswick, NJ 08903-0038. Second Stone Needs Help *Second Stone* is the national ecumenical Christian newsjournal for all who seek understanding of and justice for Gays and Lesbians in church and society. *Second Stone* now faces a budget deficit of over $9,000. You can help by sending a contribution, or by ordering gift subscriptions for a friend, pastor or church, or subscribing yourself. For one year (6 issues), send $15, or $25 for 2 years, $36 for 3 years, or renew your present subscription for $12.95. Send to Second Stone, P.O. Box 8340, New Orleans, LA 70182. CONGRATULATIONS Openly Gay Seminarian Wins American Bible Association Award Congratulations to Lawrence Alan Reh, who has been elected by the faculty of the San Francisco Theological Seminary, San Anselmo, to receive the annual award of the American Bible Association, "in recognition of distinctive scholarship, understanding, interpretation, and application of Scriptures." Lawrence received his master of divinity degree from SFTS in May 1994. RESOURCES The best seller at PLGC's booth at General Assembly was the brand new "Resource Packet for Congregation & Presbytery Dialogue" of the Unity Through Diversity Project. Get your copy for $6 (post paid) from Unity Through Diversity, c/o Scott Anderson, 5805 20th Ave., Sacramento, CA 95820. Make checks payable to PLGC. Contents include: (1) Annotated Bibliography on Lesbian, Gay, & Bisexual Issues; (2) Witnesses: National Resource List of Presbyterians who are available to share stories and perspectives in dialogue; and (3) The Dialogue Process: (a) 205th General Assembly Statement on Dialogue; (b) article on "Putting the G.A.'s Actions into Context"; (c) Sample Presbytery Resolution on Dialogue Press; (d) Sample Covenant for Safe Dialogue; (e) Presbytery of Redwoods Covenant for Dialogue; (f) "Seeking to Be Faithful Together: Guidelines for Presbyterians During Times of Disagreement." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * General Assembly 1994 Wichita, Kansas, June 10-17 Highlights * Commissioners arrive angry and concerned over the Re-Imagining controversy. Many want action now! * On the first full day of the assembly, they reject recommendations from assembly leadership to refer all overtures related to human sexuality to the 1996 assembly so that the 3- year study can proceed without interruption or interference. * The first controversial issue to hit the plenary session is same-sex unions. Gays and Lesbians become the sacrificial lamb and scapegoat for a pervasive desire for decisive action "for the sake of folks back home, in the pews." The assembly committee rejects advice of the Committee on the Constitution to take no action. No one testifies in favor, but the committee adopts the overture anyway by a narrow margin, saying that participation by ministers in the blessing of same- sex unions is "inappropriate." But this isn't oppressive enough, so on the floor of the assembly, "inappropriate" is changed to "not permitted," and then approved. This proposed amendment will now go to all presbyteries. If a majority approves, the ban goes into the constitution and the ability of Presbyterian clergy to minister with lesbian and gay people will be further curtailed. * Inclusive folks mount a concerted effort to turn back a proposed "faithfulness and celibacy" amendment to the constitution -- a ploy to get the ban on ordination into the constitution. PLGC and friends meet with the moderator to plan a peaceful & respectful demonstration in case we loose. This time, the inclusive Gospel of Christ prevails, and the moderator squelches a rumor of major take-over plans. * By the time the assembly reaches THE MAJOR controversy, the Re- Imagining Conference (where women dared to used their imaginations to create new visions of God and salvation, challenging prevailing patriarchal traditions), all is sweetness and light, forgive and forget. In this case, Mary Ann Lundy is the sacrificial lamb and scapegoat. The committee's report is greeted with near unanimous approval. Only 4 commissioners vote against it, with one abstention. * PLGC has a great worship service Sunday morning. See Chris Glaser's "Which Witch is Which in Wichita" sermon inside this issue. Friends and family come together for a joyous Celebration of Reconciliation Sunday evening, lead by Lisa Larges and her Witness for Reconciliation team. * As always, the PLGC exhibit booth is the most active and most fun in the whole exhibit hall (as far as we could tell -- not subject to verification!) * The PLGC hospitality suite is the popular in-site for conversation, prayer, witness, strategy, fun, and re-creation. * Now, for the details . . . * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Editor's note: We begin with Chris Glaser's sermon to PLGC and friends gathered for worship, Sunday morning, June 12, since this preceded all major assembly business except the decision not to refer human sexuality issues to 1996 and the election of Robert Bohl as moderator. [box on the first page of the article:] Chris Glaser, M.Div. Workshop and Retreat Leader Speaker, Preacher, Author, Editor Consider utilizing Chris in the church's present dialogue on homosexuality. He is the author of *Coming Out to God* and the forthcoming *The Word Is Out -- The Bible Reclaimed for Lesbians and Gay Men* (due in August from HarperSanFrancisco). Contact him at: 1141 Villa Drive NE #1 Atlanta, GA 30306-2585 Phone/FAX (404) 873-7937 * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Wizard of G.A. A sermon for Presbyterians for Lesbian & Gay Concerns Wichita General Assembly -- June 12, 1994 by Chris Glaser Texts: Psalm 115; Proverbs 8; John 1:1-5, 10-18 Copyright (c) 1994 by Chris R. Glaser. All rights reserved. Permission granted for non-profit use. "I don't think we're in *Oz*, anymore, Toto." Imagine that! But for *God's* sake, don't re-imagine that! Poor Dorothy! A whirlwind of controversy over the Re-Imagining conference in Minneapolis surrounds her as she flies from the sanctuary of her church home and is plunked down here in the land of G.A. as a commissioner, faced with numerous overtures to kill the *supposedly* wicked Witch of the Midwest -- Minneapolis, and the Mideast -- the Holy Land, known by the alias of Sophia, or Wisdom. Dorothy does not want to engage in a witchhunt. She simply wants to find her spiritual home. But Dorothy is not alone in the Land of G.A. The Presbyterian Tinlayman, who definitely needs a heart, as well as some lube to loosen up his stiff and uptight body, has come too, with his ax to chop away heresy, idolatry, and anything divinely feminine. The Gay Scarecrow, who apparently terrifies everyone even though he's sweet as can be, is here, as well, hoping for the wisdom that will transform people's fear. The Lesbian Lion, whose passion has everyone cowering, is praying for courage that will transform people's faith. We're all off to see the Wizard of G.A., whose power and authority make us stand in awe. The Wizard could demand we destroy Sophia, the "Wicked Witch" of the Midwest and the Mideast, in order to have our own wishes granted. Then the Wizard might acknowledge our Christian passion, wisdom, and courage and our home in the church -- if we tow the patriarchal party line. The Presbyterian Tinman, forgetting how he himself got rusted and stiff, throws baptismal waters on this Witch of the Midwest, only to find that she melts -- revealing that the supposedly wicked witch is merely a product of *patriarchal* re-imagination. Tabloid journalists, get your pencils ready! Sophia, Wisdom, after all, is a good "witch" in the Bible, a kind of transsexual who becomes the Logos enfleshed in Jesus and then the feminine Holy Spirit. But which witch is which in Wichita is hard to determine when *any* female aspect of the divine is denounced as evil. As United Methodist Bishop Susan M. Morrison of Philadelphia was quoted in the *Atlanta Constitution* a few weeks ago, "We can talk about God as a mineral [as in] 'Rock of Ages', but when we speak of God as feminine, it creates a crisis." On that same day, in that same newspaper that covered the Re-Imagining conference controversy as well as a separate article on the theological debate on God's gender, I happened across two theologically-relevant cartoons on the comics page. Neither *Dennis the Menace* nor *The Family Circus* are known for their theological prescience, but on that day, Dennis asks his Mom in church, "How come we always sing hims and never hers?" And right next to Dennis, the little girl of Family Circus asks her mom, "What did Grace do that made her so amazing?" How *come* we always sing hims and never hers? What *did* Grace do that made her so amazing? This is the twentieth General Assembly at which Presbyterians for Lesbian & Gay Concerns has been present, and we have come to know from our own experience that the Wizard of G.A. is not a wizard, but mortal, and that G.A. wizardry functions at its best when empowering us *all* to find within ourselves the heart, the wisdom, and the courage that leads us home to God. That's what's amazing about grace. A reading from the Gospel of *The Wizard of Oz*, after Toto pulls the curtain back, revealing the Wizard's mortal nature: "Doesn't anyone else know you're a humbug?" asked Dorothy. "No one knows it but you four -- and myself," replied Oz. "I have fooled everyone so long that I thought I should never be found out. It was a great mistake my ever letting you into the Throne Room. Usually I will not see even my subjects, and so they believe I am something terrible." "I think you are a very bad man," said Dorothy. "Oh, no, my dear; I'm really a very good man; but I'm a very bad Wizard, I must admit." It was a mistake for the Wizard of G.A. to let us into the throne room, because we see the Wizard for what the Wizard is -- mortal, fallible, often patriarchal, white, and straight. We are tempted to say the Wizard is a bad man, but we also realize that patriarchal theology is not limited to men and that even men have duped themselves as much as the rest of us, and need liberation as do we. We realize that it is time for the Wizard of G.A. to come out of the closet of the Bible from which powerful images are manipulated to frighten and control us. It is time for us to take off our emerald glasses through which we view the institutional church, which bedazzles and seduces us with its pretentious and presumptuous control of our heavenly and earthly wealth, a wealth held in common for us all by God rather than held hostage by whining Drama Queens -- high-steepled pastors and sessions throwing temper tantrums because some Presbyterians spent a pittance of God's collective monies discovering God's feminine attributes. It is time for the Wizard of G.A. to acknowledge that patriarchy cannot offer the spiritual home we seek, the Christian compassion we need, the theological wisdom we hope for, and the faithful courage we pray for -- all of these gifts we already bring to the table in communion as the church. The true wizardry of General Assembly is not patriarchal control. The true wizardry of General Assembly is that it brings together wizards and witches commissioned to "seek to serve the people with energy, intelligence, imagination, and love," as one of our ordination questions avows. Yet a recent survey of United Methodists -- not very different from Presbyterians -- reveals that courage and imagination are among the least desired traits of religious leaders, indicating, analysts say, a desire for an institution that maintains rather than advances, a sure prescription for decline. "The central trouble in the religious thinking of many people lies here: the new knowledge of the universe has made their childish thoughts of God inadequate, and instead of getting a worthier and larger idea of God to meet the new need, they give up all vital thought about God whatsoever." I wish I could claim I wrote that last sentence, but I am quoting someone else, and it is not some wild-eyed radical feminist from the re-imagining conference, nor is it some modern-day liberal intellectual like Joseph Campbell. It is Harry Emerson Fosdick, the great preacher of the early part of this century, in a little book I'm presently using in my morning prayer time, entitled *The Meaning of Prayer*, first printed by the Young Men's Christian Association in 1915. I happened upon this quote, italicized by Fosdick for emphasis, on the morning I began this sermon. Today Fosdick is probably held in high regard, as is the YMCA, by the very people attacking the Re-Imagining Conference. Yet their reactionary ancestors questioned Fosdick's social gospel, and held in suspicion the many single adult men concerned enough for the souls of young men to establish the parachurch YMCA. I read the quote again: "The central trouble in the religious thinking of many people lies here: the new knowledge of the universe has made their childish thoughts of God inadequate, and instead of getting a worthier and larger idea of God to meet the new need, they give up all vital thought about God whatsoever." Then Fosdick quotes a poem by Sam Foss about two little boys who respond to increasing knowledge about their universe in very different ways. I have changed the second little boy to a little girl in this version. A boy was born, 'mid little things, Between a little world and sky, And dreamed not of the cosmic rings 'Round which the circling planets fly. He lived in little works and thoughts, Where little ventures grow and plod, And paced and ploughed his little plots, And prayed unto his little God. But as the mighty system grew, His faith grew faint with many scars; The cosmos widened in his view, But God was lost among his stars. Another [child] in lowly days, As [she], to little things was born, But gathered lore in woodland ways, And from the glory of the morn. As wider skies broke on [her] view, God greatened in [her] growing mind; Each year [she] dreamed [her] God anew, And left [her] older God behind. [She] saw the boundless scheme dilate, In star and blossom, sky and clod; And, as the universe grew great, [She] dreamed for it a greater God. As the controversy was mounting -- as it were -- over the Re-Imagining Conference, my lover Mark and I worshiped at the only More Light congregation in Atlanta, Clifton Presbyterian Church. A lay liturgist read the first half of Psalm 115, used in our liturgy today, to prepare us for her invocation. The Psalmist contrasts the self-determined Yahweh with idols "of silver and gold, the work of human hands" (115:4, NRSV). I thought about Jewish and later Christian theologians who considered themselves very advanced because they imagined a God beyond human experience and reason, a God who chose to reveal the divine essence rather than allow us to create God in our own image. Yet Jewish and Christian theologians were usually male, and probably heterosexual. And heterosexual males generally reported the revelations of God, making those revelations prey to the same narcissistic force that formed so-called pagan idols, not the work of human *hands*, perhaps, but clearly the work of heterosexual male *experience* and heterosexual male *minds*. No wonder that those of us who do not fit in as "traditional males" -- either because of our sexuality or our gender or our support of feminism -- often find the gods of traditional religions like those the Psalmist decries: "They have mouths, but cannot communicate; eyes, but have no vision for the world. They have ears, but do not listen; noses, but do not breathe. They have hands, but cannot touch us; feet, but do not go anywhere" (115:5-7). [Parenthetically, those familiar with this passage will notice I've adapted it to avoid its literalism that could be experienced as a put-down of those of us with disabilities.] Moreover, with regard to these impotent gods, in everything from the *Presbyterian Layman*'s diatribes against the Re-Imagining gathering to the anti-gay, anti-feminist diatribes of the Religious Right, we see that "those who make them are like them; so are all who trust in them" (115:8). In other words, many traditional Christians are as incapable as so-called pagans of hearing or envisioning the God beyond the god made in their own image. We prefer our "little god," our domesticated god. We become, as Joseph Campbell would say, stuck with our metaphor for God, rather than looking beyond it to all of who God is. The central revelation of God to us as Christians, Jesus Christ, was born of a woman who proved responsive to the "new thing" (Isa. 43:19) that Isaiah prophesied God was doing. Jesus' resurrection, without which Christianity would have been stillborn, was first the experience of women that was received by male disciples as "an idle tale" (Lk. 24:11), according to Luke. Jesus described the impending transformation of his disciples with the same metaphor that Paul later explained the impending transformation of all creation: as a woman in the pangs of childbirth (Jn. 16:20 ff; Rom. 8:22). Perhaps it's time for traditional males to join Joseph in becoming silent, supportive partners of women like Mary, attentive to the needs of women disciples as God's will for our church is birthed in a new era! What was born in, embodied in Christ was Logos, the Word, according to the gospel writer John, the beloved disciple. And the Word was with God from the beginning. Sophia, Wisdom, was with God from the beginning, according to Proverbs and the apocryphal Book of Wisdom. Through the Word, "all things came into being" according to John (1:3), and according to Proverbs, Wisdom was present "like a master worker" "when [God] marked out the foundations of the earth" (Prov. 8:29-30). Sophia "was daily God's delight" as Jesus Christ was God's beloved child. Catholic theologian Elizabeth Johnson refers to Jesus as an "envoy of Sophia" who "walks her paths of justice and peace and invites others to do likewise." Another Proverb has it that -- and here I prefer the King James Version translation: "Where there is no vision, the people perish . . . (Prov. 29:18)." On a trip to the Midwest last month I visited the home of a lesbian couple, who each had chosen to have a child by implanting the seed of gay men into one another. As the women explained their different experiences of spirituality, the happy and beautiful little boy and girl played at our feet, representing a fresh vision of family. One of the women was a meteorologist, and showed us newspaper clippings of her quotes alongside photographs of a phenomenon that occurred during the recent solar eclipse. I myself had noticed the phenomenon when I went for a run during the eclipse. As I ran along a sidewalk, I had seen hundreds of little glittering crescents at my feet. I'd stopped to look at them, wondering if this had something to do with the solar eclipse, but then dismissing the thought as my *imagination*. Now I learned from this lesbian woman meteorologist that what I thought was my imagination was the *reality*. The hundreds of little crescents dancing under my feet were indeed the result of the solar eclipse peaking down through tree leaves. If it were not for this lesbian woman, I would have missed the miracle and written it off to my imagination. Thealogy -- that is, thealogy with an "a" as in "thea," the Greek feminine word for God -- is a vision without which we will perish as a people of faith. When we think of Dorothy plopped down in our midst in the Land of G.A., we must remember that her name -- Dorothea -- comes from the root words meaning "gift of God." Her gift is that she debunks the humbug of the wizard of patriarchy. And it is, after all, a good witch -- perhaps Sophia? -- who finally explains to Dorothy that within herself she has always had the God-given power to find her way home, simply by clicking her heels together. "Dorothealogy" may lead us all -- all the friends of Dorothy -- to click our heels together to bring us and our spirituality home to earth *under* the rainbow covenant of God's promises, revealing the sacred and miraculous nature of everyday life within our earthen bodies and our earthen home. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Same-Sex Unions Damned by Assembly by Scott Anderson I think General Assembly was a mixed bag this year. We haven't taken any steps forward, with some slippage -- the ban on clergy participation in blessing our holy unions was the worst thing to come out of the assembly for us. This was an old overture, left over from last year. Last year's assembly had already considered two other overtures on the same subject and had decided to make no change in the church's present policy on same-sex unions, which allows ministers and sessions to make their own decisions. This year's overture should have gone to last year's assembly, but it had been received too late. It was fluke. An unfortunate fluke. The assembly committee to which this overture was referred heard testimony, but not a single person spoke in favor of the overture. We had seven excellent testimonies, including openly gay individuals and couples and pastors who have performed union ceremonies. The overture proposed an amendment to the Directory for Worship, a part of the constitution, that would make it "inappropriate" for ministers of the word and sacrament to participate in the blessing of same-sex unions. A member of the committee wanted to change "inappropriate" to "not permitted", but the committee rejected this. The committee thought "inappropriate" was the "moderate compromise" to take to the assembly, and they approved the overture by a narrow margin, 27 to 25. But on the floor, the same commissioner again moved to change "inappropriate" to "not permitted" and the assembly adopted this change by a 248 to 222 vote and the overture itself by 249 to 207. This was the first major committee report and the first controversy to come before the assemly, which was unfortunate. We really weren't prepared. The discussion on the floor was less than desirable. The proposed amendment will now go to the 171 presbyteries. If a majority approve, it will become enshrined in the constitution. It is absolutely critical for all PLGC supporters to work to defeat the amendment in their presbyteries, or to encourage their presbyteries to take no action, because we are in the midst of a 3- year dialogue. It is too soon to make these decisions. This proposed amendment not only denigrates the value of committed same-sex relationships, it also denigrates the ability and responsibility of ministers to decide the most appropriate means of ministry with lesbian and gay people. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Commentary by Chris Glaser Why Does It Hurt? Reflecting on the Wichita General Assembly Copyright (c) 1994 by Chris R. Glaser. All rights reserved. Just after a defeat on the floor of the Wichita General Assembly, a news reporter motioned to our crowd of disheartened PLGC folk and asked me innocently, "Why are there tears?" G.A. commissioners had just voted to prohibit ministers from participating in same-sex unions. A committee had recommended to the floor to deem such celebration "inappropriate", reminiscent of the "injudicious, if not improper" label placed on gay and lesbian ordination when an Assembly first dealt with that issue in 1976. But an amendment from the floor strengthened the intended change to the Directory of Worship, and not a single commissioner spoke against the stronger wording. It narrowly passed. I was stunned. I had just prayed, "God, give us this one vote so we know we are not wasting our time." I wanted to cry. I was also angry. I wanted to shout from the balcony to the presumptuous and arrogant and ignorant commissioners below, "FOOLS!" But I had no words to offer as our whole PLGC contingent exited the balcony quietly and conferred in the hallway outside. I marveled at leaders like Janie Spahr and Laurene Lafontaine and Scott Anderson and Bear Scott who could find words to speak. I laughed appreciatively when a lesbian joked that she and her lover had already spent $500 on preparations for their upcoming ceremony, and they weren't about to waste it. But I, who use words all the time to recover a sense of control over my own destiny, was struck dumb. I saw tears in a young woman's eyes. When Janie asked, "What are the feelings?" I said my feelings were in that friend's eyes. Someone quietly asked me if I wanted to be a minister. Puzzled by his question, he pointed me to a young man sobbing. I went over and held him, and I felt my shirt grow wet from his tears. "I'm sorry," he said, after awhile. I didn't know whether he was expressing regret for his tears or what had transpired. Then he said, "How long do we have to go through this?" Knowing it would not comfort, I simply said, "As long as it takes." I was either unprepared or over-prepared to answer the news reporter's question, "Why are there tears?" I blurted out half a dozen reasons. One of them was that this was our family, and it felt like they were throwing us out by their continual rejection. Another was that, between heterosexism and AIDS, we needed all the spiritual support we could get for ourselves and our relationships, and our church would not stand with us. Still another reason that occurred to me was that each of us represented a whole community that would be devastated by the news of this G.A. action. Among the reasons I offered was one whose accuracy I later wondered about. "We feel sad because these people whom we love and respect do not love and respect us," I found myself saying. My afterthought was, do I really respect these people? Earlier in the week, I had given a sermon during PLGC worship in which I implied that we could not look to the Wizard of G.A. to give us the passion, the wisdom, and courage to find our spiritual home. These gifts of God's grace were already bestowed upon us. What hurts is that people I care about -- other Presbyterians -- neither recognize nor value our gifts. And what hurts even more is that I expected more from Presbyterians. I guess that's respect. It used to be that I saw lesbian, gay, and bisexual Christians in the tomb with Lazarus, deprived of abundant living by the church's closet, isolated by others' bigotry from full communion with the Body of Christ. But now I see other Presbyterians, other Christians, in the tomb with Lazarus, deprived of our enlivening Spirit by their own prejudice and inertia, alienated from full communion with the Body of Christ, a Body that is also lesbian, gay, and bisexual. Our tears as Presbyterians for Lesbian & Gay Concerns stream from several sources. But our tears are at least partly those of Jesus, whose love makes him weep for his beloved: *See how much we love them, our sister and brother Christians, who keep rejecting us!* With Mary and Martha, we believe and await their resurrection. And we pray and then cry with Jesus: "Come out!" * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Fidelity and Celibacy by Scott Anderson and Jim Anderson The most important issue for us this year was a proposal to change the requirements for ordination, G-6.0106, by adding the words "fidelity in marriage or celibacy in singleness" -- a backhanded way to codify in the Book of Order the ban on lesbian and gay ordination. The Committee on the Office of the General Assembly (COGA) and the stated clerk recommended that all of the "human sexuality" overtures be referred to the 1996 G.A. for consideration at the conclusion of the 3-year study/dialogue. The who's who of the Presbyterian right wing showed up at the initial hearing of the Bills and Overtures Committee to fight this proposed referral tooth and nail. They argued that these "chastity" overtures have little or nothing to do with lesbian and gay issues, but rather focus on heterosexual clergy sexual misconduct. This of course was a smoke screen for the real "anti-gay" agenda. The Bills and Overtures Committee bought this argument and referred all "human sexuality" overtures to standing committees of the assembly, and the assembly approved this action. The Church Orders and Vocations Committee held an emotional hearing on the chastity overtures that mirrored last year's 2-day hearing on lesbian and gay issues. Ultimately the committee voted to approve one of these overtures by a vote of 31 to 26. The most famous of the chastity overtures came from the Presbytery of Savannah (see the February 1994 *Update*, page 9), but several other presbyteries submitted essentially identical overtures. The committee selected the version from Charleston- Atlantic, because they liked the 'whereas's better -- they were slightly less homophobic. A minority report with a substitute motion was submitted by gay- supportive commissioners on the Church Orders and Vocations Committee. PLGC supported this proposal. It would only change the present wording, "Their manner of life should be a demonstration of the Christian gospel in the Church and in the world," to "Their manner of life should be a demonstration to the church and the world of the Christian faith and life as defined by Scripture and the Confessions." Our strategy was to support the substitute motion, while at the same time pointing out to commissioners the ugly consequences of adopting the chastity amendment contained in the main motion. We did this by encouraging supportive commissioners to propose amendments to the main motion. First came one that would add requirements for ordained officers to tithe at least 10% of their income, to attend worship weekly, and to engage in daily devotions. 34.6% of the commissioners voted for this. We think this helped to demonstrate the foolishness of listing particular sins or virtues. Next came a motion that guidelines for inquiring into the status of fidelity or celibacy of ordained officers be prepared, but that no inquiries should begin before July 1, 1997, to allow people who do not or cannot bring themselves into conformity with the new constitutional requirement time to resign their positions and leave the denomination before disciplinary charges could be filed. This motion was also defeated by a similar margin. The third amendment, not part of our strategy, would have provided that governing bodies would not have the duty or responsibility of inquiring into the private lives of individuals, but only respond to reports of others and scandals. 46.2% voted for this amendment. These amendments were effective in raising doubts about the efficacy of the chastity amendment. There were no suggested changes to the substitute motion. In the debate over the merits of the two motions, commissioners asked for a definition of "celibacy," since the dictionary definition is simply "the state of being unmarried," so that "celibacy in singleness" means "singleness in singleness." A definition was never provided other than suggestions that the authors of the amendment really meant "chastity". Others wanted to know what impact the proposed "fidelity" requirement would have on church officers who have divorced and remarried. Would this be a violation of the biblical understanding of fidelity? No adequate answer was given to this concern either. Even the august Advisory Committee on the Constitution was brought into the fray, and they simply muddied the waters with an incomprehensible response. The chair of the assembly committee admitted that divorce had not been considered by his committee. Apparently commissioners were beginning to see the light, because when the vote came on whether to accept the original overture or to substitute the minority report, the youth advisory delegates (YADS) voted 50% to 33% in favor of the substitute motion, and the commissioners voted 51.7 versus 48.1 percent for the substitute motion (only a 17-vote spread). We were elated. Then 65% of the YADS and 66.6% of the commissioners voted to accept the new amendment, without any reference to fidelity in marriage or celibacy. A little later there was a plea to reconsider, but that was supported by only 33% of the YADS and 34.8% of the commissioners. In the middle of this debate, after the three amendments were offered to the main motion, the assembly adjourned for lunch. Perhaps the commissioners had a chance to discuss all this among themselves and to think and pray about it. Then, providentially, at the beginning of the afternoon session, former moderator Herbert Valentine gave a moving "memorial minute" for Bob Davidson, with many explicit references to his strong passion for justice for lesbian and gay people in the church. Perhaps this had a beneficial impact as well. [Of course, our opponents claimed that we arranged for Valentine's forceful memorial, but honest, we had nothing to do with it. It must have been the Holy Spirit herself!] We were elated at the surprising outcome, but we restrained our glee in interests of decorum. In fact, we were disappointed that we couldn't pursue our planned 3-minute response from the balcony (in case we lost). Several of our leaders (Janie Spahr, Laurene Lafontaine, Bob Patenaude, Scott Anderson, Bear Ride Scott, Virginia Davidson, and John Fife) had met with the moderator the night before and told him of our plans. Former moderator John Fife would come to a microphone and announce: "Gay and lesbian people are being shut out and silenced in the church we love and serve. The bells ring out our commitment to be silent no longer in the face of injustice. We are ringing for our very lives. Ask not for whom the bell tolls, the bell tolls for the church." Then we would ring the little bells we wore on green ribbons around our necks in solidarity with women in the church, and we would sing: We are a resurrection people and we are ringing, ringing for our lives. We are gay and straight together, and we are ringing, ringing for our lives. We are men and women together . . . . We are a church of many colors . . . We are a justice-loving people . . . . We are a resurrection people . . . . (Words adapted from Holly Near's song, "Gentle Angry People".) After this watershed vote, the press were out in the hallways, and several of our leaders were interviewed, as well as a representative of the opposition. There was also a noisy confrontation between John Fife, Janie Spahr, and others of our leaders and supporters and leaders of the opposition. Finally, the opposition invited John Fife to meet with them later in the evening, but later they canceled out. Footnote on Same-Sex Unions Interestingly, the same assembly committee that recommended the chastity overture also approved a motion to recommend a two year study to answer the questions "Can we make provisions within our tradition and polity for a life-long Christian covenantal relationship between two people of the same sex?" The committee approved this motion by 33 to 24. However, when this positive motion came to the floor, Moderator Robert Bohl ruled it out of order, because of the previous action to ban participation by clergy in such ceremonies. This was the result of intense right-wing lobbying. Of course, it was clear to us that there was absolutely no contradiction between studying this issue while at the same time suggesting that clergy not participate. The ruling was appealed by a friendly commissioner, but the appeal failed. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Moderator Squashes Take-Over Rumor On Thursday morning, the day after the "chastity" vote, the Wichita daily newspaper reported a rumor that PLGC might "take over" the assembly. We thank Moderator Robert Bohl for making the following statement to the assembly later that day: I have an announcement that I would like to make; and I want you to listen to it carefully. The Presbyterian Lesbian and Gay community regrets very much that there was an announcement in today's paper that there was a planned protest on their part to take over this assembly. That is not true. It is absolutely untrue. I met with that group two nights ago. It was not ever their intention to do that. They have not expressed themselves in any other way but in kindness and concern for their people and for us as we love each other in this church. And I hope you will take the message back to your churches where you worship that this assembly is an inclusive assembly. We have listened to all issues that are before us. I hope you will be aware that this is not an intent on any group's part to take over the business of this church. I wanted to say that; and I wanted to be quite clear that that is their expressed intent and it is our intent with them. Thank you for listening to that. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Other issues and Lessons Learned by Scott Anderson The assembly adopted a wonderful commissioners' resolution advocating increased attention to sex education in the public schools and the church. Another approved commissioners' resolution called for increased ministry with people with HIV/AIDS. The commitment to compassion from Tampa Bay Presbytery (rejected by that presbytery) was introduced by a commissioner from Tampa Bay, but was not adopted (see the April 1994 *Update*, inside back cover). I think we have learned some important lessons at this assembly: 1. We had expected this assembly not to deal with our issues because of the dialogue process. No matter what, we must be ever vigilant at every General Assembly. 2. Our opposition gains strength and organizational sophistication each year. We are going to need to continue to develop our own support network in order to save the church from efforts to take control of our church and to exclude us permanently. 3. We need to develop networks of support in each presbytery around the country. 4. We need to continue to find ways to speak to the broad center of the church about our lives and issues, and the authenticity of our faith. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Reports and Letters More Light Churches Conference "People like a human interest approach." That's what Jim Anderson had suggested to me when I agreed to write a report on the 10th Annual More Light Churches Conference, May 6-8, 1994, in Minneapolis-St. Paul, Minnesota. Human interest. As a fairly closeted lesbian I wondered how I was going to put a human face on this report. Before I arrived in Minneapolis I thought I'd simply tell another's story -- perhaps live through another's voice. After what I experienced in Minneapolis, however, I am even more aware of how important it is to share my own story, and my own experience. We are most thoroughly transformed by full-bodied, full-spirited experience than by any other means of change. The content of this conference became meaningful to me primarily because of the full-bodied, full-spirited experience of truth-telling shared by the conference community. If you want to know exactly what was offered programmatically at this conference you can take a look at a registration form and find a run-down of what was scheduled (see the February 1994 *Update*!). Rather than list anew that same information, I'd like instead to recreate for you examples of the kind of truth-telling that occurred. Time spent in worship was central to the structure and purpose of this conference. Many individuals were visibly moved by the singing, prayer, and personal testimonies, as well as the prophetic witness of worship leaders. On Friday evening actors from Spirit of the Lakes United Church of Christ performed an original play, "Coming out, Coming Home," created from the combined stories gathered from the lives of members of that congregation. Together we celebrated the courage and faith of these, our brothers and sisters, who seek truth in their own lives. Although I was exhausted even before the conference began (having joined with many others for the pre-conference field trip) I was nonetheless exhilarated by the wide spectrum of people in attendance. I found it significant to connect with real people who are committed to the fight for the inclusion of gay, lesbian, and bisexual people in the church. It was much different meeting such individuals face to face as compared to reading about them in the *Update*. We were a group of gay, lesbian, bisexual, straight, old, young, differently abled, male, and female people. While there were brothers and sisters present from the African- American, Hispanic, and Asian communities, we were a conspicuously white crowd. Racial diversity continues to be a challenge. On Saturday night I was surprised by my own tears as Char and Gus Sindt, the parents of David Sindt, were honored for their long history of love and support for the More Light Movement. Although I had never known the founder of the PLGC, let alone his parents, the clear affection that was shared between Char, Gus, and the movement's long-time members was powerfully felt. The power of parental acceptance and affirmation flooded the room as each of us witnessed the real and indisputable love of Char and Gus for their son, and for many others. Many thanks are to be given to Grace Trinity Community Church where we were offered warm hospitality and wonderful meals (let's hear it for chocolate dipped strawberries!), and to St. Luke Presbyterian Church with whom we worshipped on Sunday morning. I will never forget the large quilted pink triangle hanging in the chancel of Grace Trinity Community Church immediately below the cross. Our pain will not be forgotten. At this 10th (or 11th, depending on when you start your count) Annual More Light Churches Conference, the first I had ever attended, I experienced a complete shift in my perspective. Through worship, conversation, lecture, and play I found myself becoming a different person. In many ways I felt more fully myself than ever before. No more pretending to be who I am not. No more acting like a happy heterosexual. For once I was able to experience a space and time, within a worshipping community, wherein I could be the person God has created me to be: A life- affirming, loving lesbian. As another person said to me as we all began to make our way back to our various homes, "Just imagine if the church were like this all the time." Yes, just imagine! -- PLF. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * To my More Light friends, Writing usually comes easily for me. Not so this time. When a friend is unintentionally hurting me, it seems safer to keep quiet about it. No sense risking a friendship over a little pain. The problem with that line of reasoning, of course, is that the friendship eventually dies in silence. And no one knows why. So I am writing this for the sake of our friendship, my spiritual well-being, and More Light. I just attended the More Light conference in Minneapolis. It was a bittersweet experience for me. Sure there were lots of hugs and smiles. I made some wonderful new friends, folks I hope to see again soon. The theater on Friday evening and Lisa's worship on Saturday were moments I will remember for a long time. And yet I felt an overwhelming loneliness among all of you. It was the loneliness of being invited to the party, but never being asked to dance, while knowing inside I'm a wonderful dancer. I found myself in a conversation shortly after arriving at the conference. A young man was talking about his plans to resign from the military chaplaincy because he could no longer endure the homophobia. Two women from a More Light church immediately spoke up, "Why don't you come to our church? We have a new vacancy." I wish I had a dollar for every time I longed for someone to ask me that question. Sure, I'm openly gay, and I know the denomination has made it clear that I cannot serve as pastor of a congregation. I don't really expect the pastor nominating committee of a More Light church to request my dossier. I'm fully aware of the battles that would ensue. But why have I only been asked to preach twice since I came out to the church fifteen years ago? It's not that I'm a poor preacher; I have too much evidence to the contrary. It's not that I have nothing to say. Sometimes I think I could publish volumes of sermons with a little nudging from a publisher. Could it be that people are afraid I would preach a "gay gospel" rather than Christ's Gospel? Could it be that we need to work on our own homophobia as well as the homophobia of our detractors? Janie Spahr is inspiring hundreds throughout the denomination. When she speaks, she speaks of gay and lesbian Presbyterians who are unable to serve the church because they are open about who they are. So here we are, Sandra, Chris, Kathryn, Bill, James, Tara, Lisa and Beth. We're the ones she's talking about. Why are we not asked to preach? Why are More Light preachers comfortable speaking about us, but rarely let us speak for ourselves? Friends, my point is this. If you truly believe that the spiritual health of the church requires that gay pastors come out of their closets, then you have got to stop rewarding closetedness and punishing honesty. If you mean it when you say that you value the gifts of gay Christians, then invite one of us to share our gifts from your pulpit. At the very least realize this: Whenever you overlook the gifts of openly gay candidates and pastors while celebrating the ministries of closeted pastors, you make a mockery of More Light. And the inevitable closets which result will serve as coffins for a new generation of seminarians. So will our friendship survive, now that I have told you what's been in my heart? Time will tell. But I am sure of this: I feel closer to you now than before I wrote this to you. Honesty works wonders. -- Chuck Collins, 716/726-9461, internet: chuck@pixel.kodak.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Mark Smith's Resignation Letter TO: PLGC Executive Board and Presbynet users FROM: Mark Smith RE: Resignation as Presbynet Co-Coordinator DATE: May 31, 1994 Over the past 6 or so years, I have served PLGC as Presbynet Coordinator and Co-Coordinator. During that time, I was responsible for the management of several meetings related to lesbian and gay issues and to PLGC. In addition, I provided a link between the PLGC leadership and Presbynet to answer questions and disseminate information. When I began, I enjoyed my work. I had a sense that I was helping people who needed assistance from outside their community, and creating a welcome, homey space on Presbynet for those who might otherwise not be able to express their views and feelings openly. Through my work, I felt that I was doing something good for someone who needed it. Later, I began to feel an acceptance by the lesbian and gay community on-line. What had begun as a sense of service for me became a sense of family. I felt that even though I was not truly a "blood relative," I was accepted as a member of the ever growing family just the same. For the first time in a long time, I felt a place in the church where I could experience the senses of service and community that I had sought previously without success. I listened, learned and helped as I could. In the past year or so, all of this changed. The lesbian and gay community, both on-line and off-line, has tended strongly toward a sense of Political Correctness and orthodoxy in views. We have reached a point where straight people are only accepted into the community as supporters if they tow the party line and appease the more radical leaders of the "movement." Dissent is tolerated from lesbian and gay members of the movement, but not from straights -- who must prove their loyalty by saying the right things every time. To put it simply, there is no place for a moderate straight voice in this movement any longer. PLGC has changed similarly. Our denomination is experiencing considerable trauma as the extremists on the right and left set up the center for an all out battle for the right to keep the PC(USA) name under their side's rules. While some members of PLGC, both gay and straight, want to keep the lines of communication open for some reconciliation in the near or far future, the leadership of PLGC is moving to take an all-or- nothing stand. This polarization, (practiced by the right as well) combined with the Politically Correct movement within PLGC, has caused some members of its leadership to attack the more moderate straight members for expressing a moderate point of view. This is often couched in arguments about oppression or repression of the Spirit, but these are clearly red herrings used to turn their rejection of their supporters into a personal emotional attack on themselves ("Playing the Victim"). In the past 9 months, I have been personally attacked on Presbynet by the gay community for my views about what PLGC's direction should be in relations with the opposing side, and about how strong and disruptive PLGC's protests should be. These attacks have come from three lesbian members of "LESBIAN AND GAY PRIVATE". One of these people has already complained to the Executive Board about my "moderatorial policies" in the meeting, even though that person's complaint was with my personal opinion about the issues. Another has recently threatened to do the same. These attacks have caused me to reach a point where I no longer feel that I enjoy working with the gay community on-line. I have lost the sense of community and service to my brothers and sisters that I once felt through this work. Therefore, I resign from the position of PLGC's Co-Coordinator of Presbynet, effective today, May 31, 1994. I have already provided for an orderly transition of the responsibilities to Bill Capel, PLGC's other Co-Coordinator for Presbynet. In addition, I have provided Bill with my personal pledge to abide by the confidentiality of the "LESBIAN AND GAY PRIVATE" meeting and all private branch meetings, as I intend to continue as a member of that meeting. Sincerely, Mark Smith This note is Copyright 1994 by Mark Smith and may not be used for publication outside Presbynet without the permission of the author. The author requires that this note be used in its entirety if permission is given or if it is used on Presbynet. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Courage in Denver Dear Friends, In the midst of incredible and painful turmoil within our denomination, I want to share some good news. The Rev. Paul Strom and myself are co-organizing an inclusive worshipping fellowship within Denver Presbytery. Paul and I have been invited to be a part of Capitol Heights Presbyterian Church's mission of inclusivity and welcome through the formation of a sunday evening worshipping community. We invite you to send your words of hope, celebration and encouragement to our newly forming community. We are committed to the creation of a community of faith for all people, especially gay men, lesbians and bisexual persons, their family and friends. We want to be a community where folks who feel disenfranchised and alienated from the church will feel welcomed. We are receiving much support of this new endeavor as we seek to create a safe sanctuary for the hearing and experiencing of God's word through word, fellowship, song and celebration of the Lord's Supper. I am especially excited to be a part of a worshipping community where I can fully celebrate my gifts to ministry as a lesbian PCUSA clergy woman. If you wish to send your words of hope, celebration and encouragement, please mail them via snail mail to: The Rev. Laurene Lafontaine, 1260 York St. #106, Denver, CO 80206. Thanks for your support and prayers as we continue to follow God's call to create an inclusive community of faith within the PCUSA where all persons are welcomed, honored and celebrated as God's people. Peace, Laurene PS: Laurene's email message concludes with this quote from Martin Luther King, Jr. (1963): "I must confess that over the last few years I've been gravely disappointed with the white moderate . . . who is more devoted to 'order' than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Sexuality Forum at McCormick Seminary Offers Model of Discussion by Nick Thorndike On April 22, about 70 people assembled for an all-day seminar, "A Forum on Human Sexuality: Discovering Our Unity in Diversity." Speakers included two seminary professors, a former Baptist minister, a nationally-known Presbyterian writer, and a Baptist minister who works with the AIDS Pastoral Care network in Chicago. After brief worship to celebrate Earth Day, the moderator, Jeff Doane, pastor at Lincoln Park Presbyterian Church, Chicago, opened the program with comments and introduced all four speakers, beginning with Tim Phillips, formerly of Grace Baptist Church in Chicago. Tim spoke on "different sexualities," how categories related to sexuality are due, in part, to gender and power. Deborah Mullen, Associate Dean at McCormick, outlined her view of "sexuality and orientation." She discussed the "struggle involved" in understanding ordination, first as it pertains to women, then to lesbian women and gay men. A "divided church," she said, has created a certain brokenness that we need to address. Her talk concluded with references to sexuality studies commissioned in the 1970s by the Presbyterian Church, which did not erase "tensions" between those who seek ordination and those who seek to deny it. The longest presentation belonged to Chris Glaser, author of four books, the newest to be published soon, *The Word Is Out: The Bible Reclaimed for Lesbians and Gay Men*. He spoke on the "spirit and body conflict" underlying any discussion of sexuality. Chris' own life as been marked by conflict, as he sought to become ordained in the PCUSA and participated in the "Task Force to Study Homosexuality" during 1976-1978. Chris mentioned the role of lesbians and gay men as "scapegoats" in the Christian community. Bisexuals are also misunderstood and may "outnumber" other gay people. Chris paid special attention to "spiritual abuse" as more "devastating" than any other kind of abuse. He argued for an "expansive spirituality" which includes the body and makes us say to God, "We enjoy you forever." Lois Livesey, a professor of Christian ethics at McCormick presented the final talk, "Sexuality and Abuse." She expanded on the "abuse" theme that Chris discussed and upheld the notion of "covenantal relationships." Too many marriages and friendships involve violence, with only 11% of violent crimes happening between strangers. The issue of sexual violence should become, as Lois said, "public." Churches and clergy need to address the assumption in our culture that "violence works." Throughout all four talks, Juan Alegria provided "responses," sometimes referring to Jungian psychology or to Robert Bly. He remarked that, in reference to sexuality and spirituality, some type of "exclusion" happens, in which "feminine energies" are denied. Jeff Doane cited many studies by the Presbyterian Church as he discussed the Bible. "God shows no partiality," he said. The forum featured small groups and the opportunity to discuss the issues presented. Those who attended felt refreshed by a sense of dialogue and energized by the questions and discussions. Planning should start soon for future programs to encourage dialogue, discussion and mutual understanding. A sincere thanks should be extended to the Sexuality Forum subcommittee that planned the event, to the Community Session for its support, to the faculty facilitators who guided the small groups, to the speakers, and to the staff for their able assistance in promoting the Forum and making it happen.