Date: Tue, 9 Jan 96 12:33:03 EST From: "James D. Anderson" Subject: More Light Update, Feb. 1996, 61 K MORE LIGHT UPDATE February 1996 Volume 16, 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: jda@mariner.rutgers.edu (or jda@scils.rutgers.edu) MORE LIGHT UPDATE is the Monthly Newsletter of Presbyterians for Lesbian & Gay Concerns, an organization of Ministers, Elders, Deacons, and Members of the Presbyterian Church (U.S.A.). Send materials marked "For publication" to the editor. PUBLICATION DEADLINES: 6 weeks prior to issue month. Most material appearing in MORE LIGHT UPDATE is placed in the public domain. With the exception of individual articles that carry their own copyright notice, articles may be freely copied or reprinted. We ask only that MORE LIGHT UPDATE be credited and its address be given for those who might wish to contact us. Suggested annual membership contribution to PLGC: $50.00. Annual subscription to MORE LIGHT UPDATE: $10.00. Note: * is used to indicate italicized or boldface text. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CONTENTS Changes Feature Stories Presbyteries Need Not Enforce Ban on Gay Ordination: Latest Ruling from Highest Church Court Key Decisions in the Ongoing Exclusion of Lesbian and Gay People from the Life and Leadership of the Presbyterian Church (U.S.A.) [sidebar] Setting Aside Ordination for the Sake of Dignity and Justice, by Martha G. Juillerat (Speech Delivered To Heartland Presbytery) The Presbytery Responds Martha and Tammy Receive Inclusive Church Award PLGC Founder (David Sindt) Named to Hall of Fame David's Nomination, by Karen Muller A Statement of Concern and Conscience -- from The Session of the Southminster Presbyterian Church of Beaverton, Oregon [one of our newest More Light Churches!] Biblical Scholars Debate: Consultation on Biblical Ethics and Human Sexuality Concludes with Consensus to Continue Discussion The Dilemma Of The Gay Married Pastor, By Jacob Guerdon Black (a pseudonym) PAN Leadership Meets PLGC Officers and Contacts (at end of file) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CHANGES Richard Koteras, of Cedar Crest, New Mexico, has turned over our treasurer's post to Lew Myrick. We give Richard a hearty hug and much thanks for his years of service as our treasurer, and we look forward to working with Lew Myrick. Here is Lew's address and phone numbers: Lew Myrick, 1225 Southview Rd., Baltimore, MD 21218-1454, 410- 467-1191, 410-516-8100 work, FAX 410-516-4484 work, email: myrick@jhuadig.admin.jhu.edu Richard is also stepping down as co-coordinator for the Synod of the Southwest, after many years of faithful service at that post. Taking for as our coordinator in New Mexico is Linda Manwarren, 7720 Browning Dr. NE, Albuquerque, NM 87109-5303, 505-294-8655. Please change Linday Biddle's email addresses to: PNet: Lindsay Biddle, internet: lindsay_biddle.parti@ecunet.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURE STORIES Presbyteries Need Not Enforce Ban on Gay Ordination Latest Ruling from Highest Church Court Is the High Court of the Presbyterian Church (the Permanent Judicial Commission of the General Assembly) beginning to back away from the ban on ordination of openly lesbian and gay Presbyterians in same-gender relationships? *The Presbyterian Layman* [sic] thinks so. Here's the lead from their front-page story in their November-December 1995 issue: "In what may become a landmark decision, the General Assembly Permanent Judicial Commission (GA PJC), meeting in Dallas on Oct. 29, 1995, ruled in favor of Long Island Presbytery, affirming its refusal to investigate the acknowledged ordination of homosexual persons by one of its congregations. In a concurring opinion, seven commission members (two short of a majority) declared previous PJC rules on the subject 'erroneous.' They further claimed that the current GA policy prohibiting the ordination of self-affirming, practicing homosexuals was 'adopted in violation of the Constitution.'" Here's the actual decision. ************* SIDE BAR *********** Key Decisions in the Ongoing Exclusion of Lesbian and Gay People from the Life and Leadership of the Presbyterian Church (U.S.A.) 1978. The UPCUSA (and the PCUS in 1979) adopts "definitive guidance," declaring homosexuality is "not God's wish for humanity," and therefore, unrepentant, self-affirming, practicing homosexual persons should not be ordained. The chair of the Assembly Committee assures commissioners that this guidance will *not* be binding. 1985. The GA PJC declares definitive guidance binding and the commitments of More Light Churches to welcome lesbian and gay Christians into full membership to be illegal. 1992. The GA PJC invalidates the "grandparent" clause in the 1978 policy statement and bars an openly lesbian minister (The Rev. Janie Spahr), who was ordained before 1978, from even accepting a call as pastor. The high court also prevents a presbytery from declaring a fully qualified openly lesbian candidate eligible for a call (Lisa Larges). 1993. The GA PJC refuses to annul the illegal ordination of a gay and a lesbian deacon in Oregon. 1995. Presbyteries reject a proposed constitutional amendment that would have banned clergy participation in the "blessing of same-sex unions." 1995. The GA PJC permits Long Island Presbytery to choose not to investigate the ordination of openly gay members to the offices of elder and deacon. ****** END OF SIDE BAR *********** THE PERMANENT JUDICIAL COMMISSION OF THE GENERAL ASSEMBLY OF THE PRESBYTERIAN CHURCH (U.S.A.) Session of CENTRAL Presbyterian Church ) of Huntington, NY ) Complainant/Appellant ) ) v. ) REMEDIAL CASE 208-4 ) Presbytery of LONG ISLAND ) Respondent/Appellee ) This is a remedial case which has come before this Commission on appeal by the Session of Central Presbyterian Church of Huntington, New York (Session) from a decision by the Permanent Judicial Commission of the Synod of The Northeast (Synod PJC). The Presbytery of Long Island (Presbytery) is the Respondent-Appellee. The Permanent Judicial Commission finds that it has jurisdiction, that the Appellant has standing to appeal, that the appeal was properly and timely filed, and that the appeal is in order. D-13.1200a. HISTORY At a meeting of Presbytery on May 25, 1993, the Pastor of the First Presbyterian Church of Sag Harbor, New York, (Sag Harbor) allegedly stated that her church had recently ordained two homosexual members to the office of elder and deacon. Central's Session in a letter of February 14, 1994, to Presbytery alleged that these ordinations were made by Sag Harbor's Session with full knowledge. Central's Session stated its belief that the ordinations constituted irregularities which were subject to review and correction by Presbytery pursuant to D-3.0200, D- 3.0500a(1), D-3.0300a(5) and D-3.0400 of the *Book of Order*. Session requested that Presbytery take corrective action at its next meeting with respect to these two ordinations. Presbytery's Council met several weeks later. Council directed its Stated Clerk to write the Sag Harbor Session and ask it to comment on the accuracy of the statement that "... the two persons who were ordained are self-affirming, unrepentant practicing homosexuals ...." The Stated Clerk sent this letter on March 3, 1994, requesting further that a response be made to Presbytery's Council before its May, 1994, meeting. Shortly thereafter, on March 15, 1994 Presbytery voted (1) not to concur in the action of its Council, (2) to direct its Council to take no further action in the matter, and (3) to direct the Sag Harbor Session to make no response to the Council's prior letter request. Presbytery further voted to send a statement explaining its actions to all of its sessions. In the statement sent to all of its sessions, Presbytery observed that "at this time" the request for corrective action "hampers the process of dialogue" regarding human sexuality, a dialogue called for by the 205th General Assembly (1993). Session on June 18, 1994, filed a remedial complaint with the Synod and asserted that Presbytery's actions constituted an irregularity. The complaint requested Presbytery be directed (1) to investigate the ordinations, (2) to correct the irregularities if upon investigation the allegations were found to be truthful, rescind the ordinations and remove the individuals from office, and (3) to remain in compliance with the Constitution of the Presbyterian Church and direct the Sag Harbor Session to do likewise. At pre-trial conference the Synod PJC found no grounds to sustain the complaint and dismissed it. This appeal followed. THE ISSUE IN THE CASE The sole issue addressed by the Synod PJC and by its decision is: What is the responsibility of a Presbytery to respond to a request made to it from a session regarding allegations of an alleged irregularity by another session. SPECIFICATIONS OF ERROR Specification Number 1 The Synod PJC in this remedial case erred in holding that there are no grounds to sustain Appellant's Complaint. This specification of error is not sustained. It is alleged by the Session that the Presbytery was required to investigate and act upon Session's allegations. Session cites D- 3.0200, which reads: 2. If a higher governing body learns at any time of any irregularity or delinquency by a lower governing body, it *may require the governing body to produce any records and take appropriate action* ... (emphasis added) This language is cast in permissive terms and, therefore, grants discretion to the governing body as to how, when, and whether it will respond to an alleged irregularity through an administrative review. This constitutional grant of discretion does not sanction attempts of a lower governing body to nullify or disregard the law of the Church as constitutionally determined by a higher governing body. However, in the reasonable use of its discretion, a governing body may decline to respond to an inquiry such as that which Presbytery received from Session. Presbytery's stated reason for declining to investigate allegations made by Session was that such action would hamper the process of dialogue on issues of human sexuality that had been called for by the 205th General Assembly in 1993. The General Assembly's call for dialogue was not intended to (and, indeed, could not) suspend the provisions of the *Book of Order*. We find here that Presbytery was within the parameters of its constitutional discretion in taking the position it did at this particular time while the three-year period of dialogue is in process. Presbytery could consider, as it apparently did here, that dialogue attempted in an atmosphere where one side or the other faces immediate potential remedial or disciplinary action is not likely to be productive. Presbytery could constitutionally find that unprotected dialogue leads inexorably to wholly unproductive monologue. While another presbytery might have reached a different conclusion, we are not disposed to hold that Presbytery abused its discretion in acting the way it did. Specification Number 2 The PJC-Synod Decision is erroneous in holding that there was no evidence before the PJC-Synod to indicate that the Appellee had violated G-11.0103t(2) by failing to investigate an alleged violation of the orders of the General Assembly and the Permanent Judicial Commission of the General Assembly ("PJC-GA") prohibiting the ordination of homosexuals to the offices of elder and deacon. This specification is not sustained. Our discussion in the text above disposes of this specification. Specification Number 3 The PJC-Synod Decision is erroneous in holding that the Appellee acted appropriately in determining not to investigate an alleged irregularity (the ordination, by a session within the Presbytery, of homosexuals to the offices of elder and deacon), as requested by Appellant as part of the Appellee's responsibility and authority to conduct administrative review of constitutional violations occurring within its jurisdiction. This specification is not sustained. Our discussion in the text above disposes of this specification. Specification Number 4 The PJC-Synod is erroneous in holding that if a session requests a presbytery to conduct an investigation of an alleged irregularity by another session and provides the presbytery information supporting its allegation, then if such investigation has the potential outcome of censuring from ordained office, the disciplinary case provisions (D-7.0000) of the Rules of Discipline are the appropriate procedure to follow instead of the remedial case provisions of D-6.0000. This specification is not sustained. Our discussion in the text above disposes of this specification. Specification Number 5 The PJC-Synod Decision is erroneous in its interpretation of D- 3.0200 as permitting a presbytery to refuse to conduct an investigation (pursuant to its responsibility and authority for administrative review) in response to a request from a session within the presbytery alleging an irregularity by another session within that presbytery, where such request is accompanied and supported by credible evidence that an irregularity has occurred. This specification is not sustained. Our discussion in the text above disposes of this specification. ORDER IT IS THEREFORE ORDERED that the decision of the Synod PJC be affirmed. IT IS FURTHER ORDERED that the Stated Clerk of the Presbytery of Long Island 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; and that the Stated Clerk of the Synod of the Northeast report this decision to the Synod at its first meeting after receipt, that the Synod 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; and that the Clerk of Session of the Central Presbyterian Church read this decision in its entirety to the session at its first meeting after receipt, that the session 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) Dated this 29th day of October, 1995. CONCURRING OPINION We concur with the majority in its decision and agree with the reasoning of its opinion. However, to the extent that the opinion assumes that there are circumstances in which a Presbytery may take action against a session for the ordination of officers solely because such officers are self-affirming, practicing, unrepentant homosexual persons, we believe that the opinion is erroneous. We believe that the adoption of 1978 and 1979 General Assembly statements on the ordination of such persons ("the 1978 Statement"), and subsequent reaffirmations and judicial decisions, which have been treated as "authoritative interpretation" (G-13.0103r), were adopted in violation of the Constitution for the following reasons. 1. The Special Commission of 1925 enumerated principles of polity, including that the powers of the General Assembly are specific, delegated and limited and therefore must be enumerated and defined (Minutes, UPCUSA, 1927, 62). This principle has been followed in subsequent cases which have held that the General Assembly may not substitute its judgment for that of the ordaining body and ought not to abridge the powers of ordaining bodies except in the most extraordinary situations and for the most extraordinary reasons. (Anderson et al. v. Synod of New Jersey (Minutes, UPCUSA, 1962, 316-326), Rankin, et al. v. National Capital Presbytery (Minutes, UPCUSA, 1981, 113 ff).) 2. Section G-6.0106 of the *Book of Order* sets forth standards for ordained office. Sessions have the responsibility to apply the constitutional standards in the examination, ordination and installation of elders and deacons. To the extent that the General Assembly, through the 1978 Statement, attempts to usurp this authority and substitute its judgment for that of individual sessions, such action is unconstitutional. 3. By imposing an arbitrary standard, the 1978 Statement would preclude sessions from carrying out their responsibilities in applying constitutional standards for examination, ordination and installation of elders and deacons, including their responsibilities: g. to lead the congregation in ministries of personal and social healing and reconciliation in the communities in which the church lives and bears witness j. to lead the congregation continually to discover what God is doing in the world and to plan for change, renewal, and reformation under the Word of God. (G-10.0102) 4. Section 6.0108a. provides: It is necessary to the integrity and health of the church that persons who serve in it 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. So far as may be possible without serious departure from these standards, without infringing on the rights and views of others, and without obstructing the constitutional governance of the church, freedom of conscience with respect to the interpretation of Scripture is to be maintained. In that the conclusion reached in the 1978 Statement can in no way be considered to be an "essential" of the Reformed faith and polity but, rather, consists of a detail on which reasonable people within the Reformed tradition may have honest differences of opinion, the 1978 Statement, if it constitutes "authoritative interpretation", unconstitutionally hinders officers in legitimately exercising freedom of conscience in respect to the interpretation of Scripture. 5. Finally, the 1978 Statement was provided as a definitive guidance. That is quite different from a requirement established by or through an authoritative interpretation. The *Book of Order* cannot be amended by a "definitive guidance." Decisions by this court and statements issued or actions taken by the General Assembly have erred in treating the 1978 statement as an authoritative interpretation or properly enacted amendment of the Constitution. See, for example, Union Presbyterian Church of Blasdell, New York, et al., (Minutes, 1985, 121), and more recently, the General Assembly's action on the Report of the Advisory Committee on the Constitution, Minutes, 1993, 322 ("the 1993 Advisory Committee Report"). Indeed, the 1993 Advisory Committee Report reflects that it was largely predicated upon this court's erroneous holding in Blasdell (and restated in subsequent decisions) that the 1978 Statement was an authoritative interpretation of the Constitution. Blasdell was wrongly decided and, like a house built on a foundation of sand, what has followed in reliance on Blasdell and its progeny is equally flawed and cannot stand. If the General Assembly wishes to change or amend the constitutional law of the Church, it must do so in accordance with the *Book of Order* through established process for amendments. E. Cader Howard Christine Levister Laura S. Mendenhall Patricia K. Norris Ferdinand Pharr Janet Schlenker Stephen L. Taber [In addition, three members, David F. Bridgman, James Quillin, and Ruby Rodriguez, filed a dissenting opinion, arguing that the GA PJC "erred in not overturning the ruling of the Synod PJC."] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Setting Aside Ordination for the Sake of Dignity and Justice by Martha G. Juillerat Speech Delivered To Heartland Presbytery Saturday, September 16, 1995 I'm here today because I've come to the end of a long journey, and I asked the Committee On Ministry to be able to share this last step with you publicly. A little over two years ago, the General Assembly called for a three year period of dialogue on the ordination of homosexuals. They specifically asked the church to listen to the voices of the aggrieved, and called upon any gay folk who were in a position to do so, to come out to the church and tell their stories. My partner, Tammy Lindahl, and I signed our names to a national witness list, agreeing to break the long silence that we've lived under as ordained ministers. As soon as I signed that witness list, I knew I'd never be able to work in this church again, but I firmly believed that a dialogue process would tell us all what kind of church we really are. Over the last two years, Tammy and I have traveled across five states, primarily at our own expense, to take part in dialogues and to train others to do this work. Our first experience of dialogue was right here in Heartland Presbytery. Following a year of hard work and planning by a tremendously committed task force, Tammy, Carol Smith, Andy Cullen, and Keith Hall shared in a heartfelt conversation before the presbytery. Those of you who attended that meeting may remember it as a rare moment of grace, a time when we could agree to disagree, when we could treat each other with respect while struggling to understand another's point of view. It was a decent, orderly experience; John Calvin would have been proud! Unfortunately, I must say that that was also our *last* real dialogue at that level. Although we've had some wonderful conversations with a number of individual congregations here and elsewhere, on the presbytery and synod level our experiences have ranged from formal debates to public hangings. Some of the response has bordered on the absurd. We've run across videos by a doctor who has lost his license to practice medicine, so-called change ministries that make outrageous claims but refuse to document them, and proponents of therapies that have been dismissed as quackery by every branch of science and medicine, all presented in the name of "balanced debate." Every attempt imaginable has been made to reduce us to ridiculous stereotypes and to dehumanize us; we've been compared repeatedly to alcoholics, child molestors, predatory perverts, and even people who have sex with animals. I remain stunned at the viciousness of some of my colleagues in ministry across the church, including one of our own elders here who said at the very beginning of this process that he would rather take us out into a field and shoot us than to talk to us. Clearly there are many people in this church who vehemently oppose the ordination of gay folk, but there is still absolutely *no excuse*, biblical or otherwise, for treating people this way. For me, though, the most troubling response of all has been the most common one, that of indifference. It's so easy to say, "This isn't my problem," to reduce it to simplistic biblical proof-text, or to dismiss it as some liberal political issue. The presbytery executive of one of our neighboring presbyteries happened to mention to Tammy at GA two years ago that he didn't know why we were even bothering to talk about this. Strange he should have said that, because just a few weeks earlier, a retired elder from one of the churches in his own presbytery had driven three hours to worship here at Van Brunt Presbyterian Church, had cried all the way through the service and was still so moved after the service that he couldn't speak, and then drove three hours home. Later he wrote us a letter to say that he was gay, that no one in his presbytery knew, and he had driven all that way just because he knew it would be a welcoming place to worship for once in his life. _______________________________________ We have lived our lives with integrity, harming no one, and yet in recent years our church's judicial system has passed harsher judgments against us than it has against some of its worst sexual predators. _______________________________________ After General Assembly this year, one church reporter said that it was time for us to stop squabbling about issues and get back to the mission of the church. My friends, what is mission, but to witness to the love of God and the grace of Jesus Christ with honesty, integrity, and conviction? That is all that I have ever wanted to do since the day I first signed up to become a Volunteer In Mission in Mississippi almost 20 years ago. That is all that any of the 80 ordained gay folk whose stoles* are hanging on the walls of this church today have ever asked to do -- 80 people who sent us stoles over the past six weeks, saying, "Tell them you are not alone, and tell them that it is the same God who has called *all* of us". But witnessing with honesty has cost many of us our careers, our pensions, and our church homes. Tammy and I have lived in a loving, committed, monogamous relationship for eight years, but in the eyes of the church we are on a common plane with prostitutes. We have lived our lives with integrity, harming no one, and yet in recent years our church's judicial system has passed harsher judgments against us than it has against some of its worst sexual predators. _______________________________________ *FOOTNOTE: The reference to stoles is the "Shower of Stoles," a national collection of stoles given by ministers, elders, deacons, and seminarians in the Presbyterian Church who are gay, lesbian, or bisexual, and those who have been barred from ordination because of their sexual orientation. If you would like to add to this collection of stoles, please contact Martha Juillerat and Tammy Lindahl, 6146 Locust St., Kansas City, MO 64110, 816-822-8577. _______________________________________ For the one person somewhere who was empowered to stand up and say, "You're talking about my son, or my daughter, my sister or my father," I am grateful for this experience of dialogue. It has forced me to take everything I believe into account, and that alone has been a life-changing experience. I thank God for all of you in Heartland Presbytery who have allowed us the freedom to do this work; I say that quite sincerely. In many ways, Heartland has been an oasis in the middle of a desert for us. But in the end, this process has taken an enormous toll on Tammy and me financially, emotionally, and spiritually. So after much soul-searching, I've finally decided that the time has come for me to set aside my ordination as a minister in the Presbyterian church, and to find a new way to do ministry. I know that God is much bigger than this issue; God is bigger than even this church. Like Jacob, I simply need to go out into the night and wrestle alone with God for awhile. I ask for your prayers in this new journey, as I will continue to pray for you. Friends, no matter what your opinion is about all this, you can choose to be indifferent or you can choose to make a difference. If the General Assembly is serious about continuing this conversation, then it *must* begin to take direct responsibility for those who are being torn apart by its own actions. And if this is to be true dialogue, then the church *must* dismiss all the outrageous lies and stereotypes. If this debate cannot stand on its own theological, hermeneutical, and scientific merits, then it does not deserve to be debated at all, from any viewpoint. You, as a presbytery, can hold the church accountable for treating *all* of its children with dignity, even in the midst of strong disagreement. I challenge you to do that much, and to commit yourselves to continuing the dialogue right here as well. Today I'm adding another stole to the collection on display here. The message with it reads: "This stole was given to me by my mother and sister on the day that I was ordained to the Presbyterian ministry. Today, as I set aside my ordination, I am giving away this stole as a symbol of something much more precious that I have chosen to give up for the sake of dignity and justice. I work and pray for the day when all of us can reclaim these stoles, and our callings in this denomination. "For what does God require of us? Only this: to do justice, to love kindness, and to walk humbly with our God." The Presbytery Responds After agreeing to Martha's request, the Committee on Ministry of Heartland Presbytery sent the following letter to the General Assembly Council: Dear Friends: On Thursday, July 6, at our regular stated meeting, the Committee on Ministry of Heartland Presbytery met with one of our long-standing and dedicated ministers to consider her request that we set aside her ordination as provided for in *Book of Order G-11:0414*. The reason for her request relates to the offensive, sometimes brutal, treatment she has received as she has voluntarily participated in the General Assembly recommended dialogue on the status and role of gay and lesbians in the church within the Synod of Mid-America. While we reluctantly granted her request, considerable pain was felt by all at the meeting. We are impoverished by the absence of the active, energetic, creative participation of this minister as a leader in Heartland Presbytery. We have become aware through this process that, in a number of instances, the dialogues which are being conducted in response to the General Assembly recommendation are not being carried out in an "open and non-incriminating" environment. A quote from the General Assembly document "Seeking to Be Faithful Together: Guidelines for Presbyterians During Times of Disagreement" reads as follows: "We will not engage in name-calling or labeling of others prior to, during, or following the discussion." The Committee on Ministry of Heartland Presbytery remains committed to the dialogue process outlined by the General Assembly. Yet with one full year remaining in the dialogue process, we believe the time has come for the General Assembly Council to restate the guidelines which accompanied the recommendation to engage in dialogue in the strongest possible terms. We call upon you to issue a communication to all churches in the Presbyterian Church (U.S.A.) at the earliest possible date which will emphatically emphasize these guidelines. It is urgent that all people participating in these dialogues be treated with the dignity and respect due to every child of God and that behavior and language reflect that spirit. Thank you for your prompt and prayerful consideration of this request. -- Tamara Miller, Moderator, Committee on Ministry. Martha and Tammy Receive Inclusive Church Award Martha Juillerat and Tammy Lindahl were the recipients of PLGC's annual Inclusive Church Award at the 1995 General Assembly in Cincinnati. Here are the words of presentation by the Rev. Carol Seaton: I am very pleased and honored to be asked to present the Inclusive Church Award for 1995, for the award this year is going to a couple whom I love very much and who are my family. This couple has been active in working for an inclusive church in many different ways. One has worked for many years in shelters for abused women and children, the other served as a rural pastor and works in Hospice care. But they are nominated for this award for their work in the past couple of years while the church is supposed to be engaged in a dialogue on sexuality. They have traveled all around the midwest -- often at their own expense -- to meet with presbyteries, synods and congregations. They have spoken and listened, sometimes to hard words from others, and even came out on the floor of our presbytery. They are active in PLGC, Unity Through Diversity, and they are parish associates at a More Light Church. With great pleasure, I present the 1995 Inclusive Church Award to Tammy Lindahl and Martha Juillerat. [Photo of Carol Seaton, Tammy Lindahl, and Martha Juillerat at the 1995 General Assembly.] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC Founder Named to Hall of Fame David Sindt, founder of PLGC in 1974, was one of 13 persons inducted into the Chicago Gay and Lesbian Hall of Fame at a ceremony on Wednesday, October 25, 1995 at the Cultural Center in Chicago. The Rev. Jeff Doane, pastor of Lincoln Park Presbyterian Church (LPPC), a More Light Church where David was an active leader, accepted on David's behalf. Mayor Daley presented the award. David's Nomination, by Karen Muller I will never meet David Sindt, yet I believe he is deserving of posthumous recognition by induction into the Gay and Lesbian Hall of Fame. David Bailey Sindt first moved to Chicago in the early 1960's to attend McCormick Theological Seminary. After graduation in 1965, he served with the Erie Chapel Presbyterian Church (formerly in the Ukrainian Village area), moved to Minneapolis to serve another church, earned a master's in social work, but returned to Chicago in 1970 to work for the Illinois Department of Children and Family Services. In that capacity, he was recognized as an expert on foster home licensing, spoke to the National Conference on Social Welfare on issues related to gay parents and gay children, and in 1974, attended the International Gay Rights Congress in Edinburgh. Early on, he also testified before the Chicago City Council to urge passage of a bill to extend equal rights to gay people. Although he was a gifted social worker and breeder of award- winning dwarf irises, it has been David Sindt's fight for justice for all within the Presbyterian Church, both locally and nationally, that has had the lasting impact on the gay and lesbian community. He was called by Lincoln Park Presbyterian Church (LPPC) to extend ministry to the gay community in Chicago and twice blocked by the Presbytery. In 1974, David organized the Presbyterian Gay Caucus, now the Presbyterians for Lesbian and Gay Concerns (PLGC), to provide a forum for both political and advocacy activities for Presbyterians who care about full inclusion of all in the life of the church -- from local mission activities to full membership to ordination (something the Presbyterian church has denied to homosexuals since 1978). The Chicago PLGC chapter sponsors education activities, works with local congregations on gay issues, and meets monthly for fellowship. David also pushed the LPPC to expand its vision and become an inclusive (or "More Light") church. He served as an associate, with particular responsibility for gay ministry, until 1976 when the Chicago Presbytery refused to recognize his prior ordination. In 1977 he demitted his ordination, but continued to encourage LPPC to follow the lead of West Park Church in New York to become a "More Light" church. In 1983, LPPC did become a More Light Church. Although the LPPC congregation had ordained another gay man as a ruling elder, David's nomination in 1984 was challenged and voted down. David lived alone, but his friends at LPPC formed a team to care for him in his home during the last months of his life. Each evening, someone prepared dinner, and they shared the meal. LPPC continues this ministry by taking a Sunday evening meal to the residents of a Chicago House facility. David's own home became the first Chicago House residence owned by the agency. David may have died of AIDS on December 3, 1986, but his memory continues to inspire service to the community. P.S. LPPC still has some irises from David out front. [Photo of the Rev. Jeff Doane, pastor of Lincoln Park Presbyterian Church, receiving David's award from Chicago major Richard Daley.] [Background info: The Chicago Gay and Lesbian Hall of Fame was established in 1991 by the Chicago Commission on Human Relations' Advisory Council on Gay and Lesbian Issues to recognize achievements of lesbians and gay men and their contribution to the development of the city of Chicago. No other city in the country has an established, city-sponsored Gay and Lesbian Hall of Fame. Selection of the award winners is made by previous hall of fame members. The awards are presented each October in conjunction with Gay and Lesbian History Month, by the Mayor of Chicago. A display honoring the award-winners is presented at the Cultural Center and then subsequently placed on view at Gerber-Hart Library. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * A Statement of Concern and Conscience From: The Session of the Southminster Presbyterian Church of Beaverton, Oregon [one of our newsest More Light Churches!] To: The Members and Friends of Southminster Presbyterian Church, the broader community around Southminster, the Presbytery of the Cascades, the Synod of the Pacific, and the General Assembly of the Presbyterian Church (USA) I. Preamble: It appears to us that how to treat people of a homosexual orientation has become a divisive issue in our denomination and across our country. We are sad that the talk about how to love people, at times, hasn't been very loving. We are deeply concerned about the hurt, hostility, and dissension this has caused among people inside and outside the church. We recognize that there are strong feelings on many sides of this issue, that people in good conscience agree and disagree, and that many are weary from dealing with this issue both in the church and in the world. We intend our act of conscience, detailed below, to be part of a reconciling process here and in our denomination. We understand that our Session's position is unpopular with many in our denomination and with some in our congregation. We do not want this action to be divisive or to exclude anyone who does not agree; we continue to respect those with whom we differ and value hearing differing opinions. This Session values inclusiveness and diversity of opinion. It also values taking stands on pressing and important issues of faith and practice, in particular, when people are being treated unfairly. At times in church history various groups of people have been excluded from full participation in the life and leadership of Christian communities. In Presbyterian tradition it took time for some racial minorities to be fully included and in the memory of this Session a decision was made to include women as elected and ordained elders. While we as a congregation may not reflect the broad diversity of people in the community around us there is only one group officially excluded from full membership participation by our present denominational policy. It appears to us that people of a homosexual orientation are being treated as second class members in our own denomination, are excluded altogether from some churches, are subjected to bias, hate, and abuse from many individuals and groups across our country, and are threatened with or actually being denied normal civil rights. We are deeply concerned. We are committed to treating all people in a Christ-like fashion and to encouraging our denomination to do likewise. Seventy-plus Sessions across our denomination have affiliated with the More Light Church Network to make it clear to our General Assembly and others that all do not support its current discriminatory position regarding homosexual ordination. This involves some risk. They are exposing themselves to possible criticism, harassment, and denominational reprisal. We do not want our silence to leave them standing alone. As a Session we choose to stand with those other Sessions who've acted in conscience to treat all people the same. We also intend to support Presbyterians who are of homosexual orientation and Presbyterian families with members who are. As a Session we clearly recognize that in Presbyterian system we speak for the Session only and not for the congregation. And we recognize that Sessions are called upon as elected representatives to make tough policy decisions. With that in mind we gathered the range of thinking in our congregation and have seriously listened to all who would write or speak. Our intentions have been to act slowly, wisely, lovingly, and prayerfully. The wide range of feeling and opinion on Session in time began to move together toward the position we're now taking. We recognize that in seeking God's will, this is where we are now, but that we must continue to "seek yet more light." We ask you, our congregation and denomination, to honor our struggle and to consider our gathered opinion as our best attempt to serve God and you through this statement of concern and conscience. Let's make room for agreeable disagreement, treat all with love and respect, and move on together in diversity as we all attempt to follow Christ's lead in our time. The following is written in standard Presbyterian style complete with "whereas's and all" to make clear to our General Assembly the basis of our opinion. II. PURPOSE: To witness to the Presbyterian Church (USA), to other denominations, and to the world that Southminster Presbyterian Church is a welcoming, inclusive congregation. III. WHEREAS: In the *Book of Order* (G-3.0401 and G-5.0103) the Presbyterian Church (USA) calls us "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 God's church. No person 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 a scandal to the Gospel." IV. 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." We believe the actions in 1978, 1991, and 1993, of the General Assembly of the Presbyterian Church (USA) 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 the *Book of Order*. V. WHEREAS: Further inconsistencies prevail on the issues of homosexuality in the Church by General Assembly actions such as: 1. In 1978 General Assembly called upon Presbyterians "to work for the passage of laws that prohibit discrimination in the area 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. 2. Also in 1978 the Assembly called upon Presbyterian "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. 3. 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 to be a hindrance to ordination. VI. WHEREAS: The Southminster Session passed a resolution in 1993 recommending to the congregation's nominating committee that it consider Christian commitment, talent, readiness, and ethical behavior when selecting nominees for ordination. In the same resolution the Session recommended that no person be excluded from consideration due to factors of age, gender, marital status, mental or physical challenge, profession, race, or sexual orientation. THEREFORE: The Session meeting of August 17, 1995 witnesses to The Presbyterian Church (USA), to other denominations, and to the world that Southminster Presbyterian Church welcomes all persons as full members entitled to all rights and privileges -- including the right to hold office for which ordination is required. As a manifestation of this witness the Session of Southminster Presbyterian Church has decided to affiliate with the More Light Church Network, a network of inclusive Presbyterian congregations. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Biblical Scholars Debate Consultation on Biblical Ethics and Human Sexuality Concludes with Consensus to Continue Discussion Presbyterian Bible faculty from seminaries across the country gathered at McCormick Theological Seminary August 25-27 to discuss biblical perspectives on human sexuality. The group of twenty-four scholars convened in response to the recommendation of the 205th General Assembly of the Presbyterian Church (U.S.A.) that the church study and dialogue with attention to the question of the ordination of gays and lesbians. Ten papers were presented by participants, each followed by a formal response and general discussion. The papers and ensuing discussion revealed diverse viewpoints in biblical interpretation, yet all members of the group expressed high regard for others' work. While the group was not able to achieve consensus regarding the current stance of the PC(USA) prohibiting the ordination of "self-avowed, practicing homosexuals," several conclusions reflected consensus in methodology and approach to the question. "All of the participants were in agreement that we should caution against using the Bible piecemeal in support of absolute positions," concluded Robert Brawley, professor of New Testament at McCormick and principal organizer of the consultation. "And we agreed that in biblical interpretation on this matter, the final word has not yet been said." A second point of consensus is that the current climate of debate regarding issues of human sexuality hinders open dialogue. Identifying the polarization of positions as detrimental, the group called for a move towards listening to a plurality of answers rather than insisting on one answer. Finally, participants expressed their gratitude for the contribution of their peers, saying that the consultation had opened their eyes to other perspectives. The full text of the main presentations will appear in a volume to be published by Westminster/John Knox Press in January 1996, entitled *Biblical Ethics and Homosexuality: Listening to Scripture*. In addition to Brawley, participants were Jon Berquist, Hans Dieter Betz, William T. Brown, Edward F. Campbell, John T. Carroll, Robert T. Coote, Virgil Cruz, J. Andrew Dearman, Lewis R. Donelson, Elizabeth G. Edwards, David Cortez-Fuentes, W. Eugene March, Dale B. Martin, Ulrich W. Mauser, Sarah J. Melcher, Norm Pott, Katharine Doob Sakenfiled, Choon-Leong Seow, Jeffrey S. Siker, Herman C. Waetjen, Paul Walaskey, Antoinette Wire, and Victor Yoon. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * The Dilemma Of The Gay Married Pastor By Jacob Guerdon Black (a pseudonym) For almost 10 years I have subscribed to *More Light Update* and have so much appreciated the intent and mission of *More Light Update* and the honesty with which all articles have been written. But one subject which has not been addressed in the pages of *More Light Update* is that of the gay, married Pastor of which I am one. How about some responses, stories and discussion on this dilemma. A very short version of my story is as follows: At about age 12, I began to feel that I was different and in my community anyone who felt attraction to a person of the same sex was "queer" and I lived in fear of being known by such a derogatory name. So, I hid my feelings from everybody and was ashamed of my sexual desires. My activity with other boys and young men in grade school and high school was limited and unfulfilling. Because I went to a Presbyterian-related college and had been in the Christian church all my life, there was only one thing for me to do (I thought) and that was to marry. I have been married for over 40 years to a lovely, beautiful and creative woman who has been a great mother of our children and a very fine wife. In my early 20's I felt called to what was then named "the Gospel Ministry," attended Seminary and have been ordained for 35 years, serving in small and large churches as staff and Sr. Pastor. But, I was always gay, always closeted and totally non-practicing gay for 25 years while our children were growing up. About 10 years ago, I gave up celibacy and have been a very happy and satisfied gay man but still totally closeted. No one in my family -- wife, children or siblings -- or any members of churches where I have served know I am gay. Nor have I practiced my gay life with any members of the churches where I have served. In the past 10 years I have read as many books as possible from all viewpoints on the gay Christian person and spent many days and nights researching all relevant Bible passages. My conclusions, as of now: - I am made in the image of God, loved by God and have a very personal and real sense of relationship with Christ as Lord. - My gay orientation is a beautiful gift from God and not a sinful perversion of God's intent for me and my life. - I have no guilt or shame about who I am and am grateful for the gifts God has given me and the blessings God has bestowed upon me and my ministry. - I believe my homosexuality has been a gift to make me a creative, compassionate, more loving Pastor. But, there remains the dilemma of the gay, married Pastor: - To remain within my denomination forces me to be totally closeted. I do not believe this is dishonest or hypocritical because if I did "come out of the closet" I would probably be excommunicated and/or denied any further Pastoral ministries. I have been married for over 40 years and dearly love my wife. We have a fine marriage, are best friends and share the hopes, dreams, pain and joy of the years. The pain comes mainly from not being able to share my homosexuality with my wife. It would probably mean the end of our marriage and that is not an option for me. - To come out to my children and siblings would cause some family ruptures so that is not an option. - To come out to the people in the churches I have served would also serve no good purpose. I know there are those who would counsel me to be honest, "come out of the closet," but I believe there would be too much pain all around and some broken relationships. Or there are others who might counsel me to repent of my sin and at least become a celibate homosexual for the sake of my marriage, family and friends. Also, I do not feel I am unfaithful to my ordination vows, my call to ministry nor my service to Christ through the Church. Possibly this article will help open up further stories and discussion about the dilemma of the gay, married Pastor. God have mercy on us all! Jacob Guerdon Black (pseudonym) P. S. I am willing to receive correspondence but might not respond. Letters may be sent c/o Jim Anderson, PLGC, PO Box 38, New Brunswick, NJ 08903-0038. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PAN Leadership Meets John Trompen, PLGC's liaison to PAN (and PAN's liaison to PLGC) sends us this report on the recent PAN Leadership Team Event: The PAN (Presbyterian AIDS Network) Leadership Team met on the last weekend of October in Louisville, KY. A very productive series of meetings was held evaluating previous goals, setting new goals for the coming year, and working out a budget. The most exciting project in progress is the making of a video, funded by a grant from the National Council of Religious AIDS Networks (NCRAN), in conjunction with the Centers for Disease Control (CDC). The topic is on the prevention of AIDS, with focus toward our African-American sisters and brothers. PAN is also working with local Presbyterians in Albuquerque and Santa Fe to coordinate a special presentation at the 208th General Assembly. The Leadership Team accepted with great sadness and deepest regrets the resignation of long-time Team member the Rev. Gwen Beighle of Seattle, WA, due to health reasons. Gwen has been an inspiration to the entire Network and to all of PHEWA (Presbyterian Health, Education and Welfare Association) for many years. Her talents will be greatly missed by all. Prayers continue for her strength. In a move of reciprocity and cooperation, the PAN Leadership Team has appointed member John M. Trompen to be its liaison to PLGC. (A personal note of thanks from John to the PLGC Board and to PAN for the honor of being selected by both groups!) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC OFFICERS AND CONTACTS CO-MODERATORS: Laurene Lafontaine, 1260 York St. #106, Denver, CO 80206, 303/388-0628; Robert Patenaude, 3346 Hollydale Dr., Los Angeles, CA 90039, 213/660-6795. COMMUNICATIONS SECRETARY: James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038, 908/249-1016, 908/932-7501 (Rutgers Univ.), FAX 908/932-6916 (Rutgers Univ.), email: jda@scils.rutgers.edu. RECORDING SECRETARY: Jim Earhart, P.O. Box 8362, Atlanta, GA 31106, 404/373-5830 TREASURER: Lew Myrick, 1225 Southview Rd., Baltimore, MD 21218- 1454, 410-467-1191, 410-516-8100 work, FAX 410-516-4484 work, email: myrick@jhuadig.admin.jhu.edu PLGC Coordinators & Laisons ISSUES: Scott Anderson -- see Exec. Board. UNITY THROUGH DIVERSITY: Rev. Deana Reed, 1816 Kilbourne Pl. NW, Washington, DC 20010, 202-462-2184, fax 202-667-1734. JUDICIAL ISSUES: Tony De La Rosa, 5850 Benner St., #302, Los Angeles, 90042, 213-266-2690 wk, -2695 fax, 213-256-2787 hm; Peter Oddleifson, Harris Beach and Wilcox, 130 E. Main St., Rochester, NY 14604, 716/232-4440 wk, -1573 fax. PRESBYNET: Dorothy Fillmore (see exec. board); Bill Capel, 123-R W. Church St., Champaign, IL 61820-3510, 217/355-9825, PNet: BILL CAPEL, internet: bill_capel.parti @ecunet.org NOMINATING COMMITTEE: Doug Calderwood, Chair, P.O. Box 57, Cedar Crest, NM 87008, 505-281-0073. PRISON MINISTRIES: Doug Elliott -- see Southern California. PLGC POSTINGS -- Positions Referral Service: Michael Purintun, 522 Belgravia Ct. Apt. 2, Louisville, KY 40208, 502/637-4734. LIAISON TO PRESBYTERIAN AIDS NETWORK (PAN): John M. Trompen, 48 Lakeview Dr., Morris Plains, NJ 07950-1950 LIAISONS TO PRESBYTERIAN ACT-UP: Louise Thompson (see exec. board); Lisa Bove, 7350 Sunset Blvd., Hollywood, CA 90046, 213/874-6646; Howard Warren, Jr., 2807 Somerset Bay, Indianapolis, IN 46240, 317/632-0123 (Damien Center), 317/253- 2377 (home). LIAISON TO MORE LIGHT CHURCHES NETWORK: Tammy Lindahl (see exec. board). EUROPE: Jack Huizenga,Voice of America, 74 Shoe Lane, London 4C4A 3JB, United Kingdom, (171) 410-0960, preceded by 011-44 if calling from the U.S. ALASKA-NORTHWEST (AK, WA, No. ID): Richard Gibson, 4700 228th St., SW, Mount Lake Terrace, WA 98043, 206/778-7227. COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059. LAKES AND PRAIRIES (IA, MN, ND, NE, SD, WI): Cleve Evans, 3810 S. 13th St., #22, Omaha, NE 68107-2260, 402/733-1360. LINCOLN TRAILS (IL, IN): Mark Palermo, 6171 North Sheridan Road, Apt. 2701, Chicago IL 60660-2858, 312/338-0452. LIVING WATERS (KY, TN, MS, AL): Jimmy Smith, email jimmy722@aol. com; Michael Purintun -- see PLGC Postings. MID-AMERICA (MO, KS): Merrill Proudfoot, 3315 Gillham Road, #2N,Kansas City, MO 64109, 816/531-2136. MID-ATLANTIC (DE, DC, MD, NC, VA): Elizabeth Hill, 8605 Warrenton Dr., Richmond, VA 23229, 804/741-2982, PresbyNet LISA FURR; Georgeann Wilcoxson, 819 Delaware Ave. S.W., Washington, DC 20024-4207, 202/863-2239, P-Net GEORGEANN WILCOXSON; Brent Bissette, 223 Riverwalk Cir., Cary, NC 27511, 919-467-5747. NORTHEAST (NJ, NY, New England): Sally Witherell, 28 9th St., #403, Medford, MA 02155-5140, 617-625-4823 (Clarendon Hill Presbyterian Church); Gary Ireland, 10 Winter St., Montpelier, VT 05602, 802/229-5438; John Hartwein-Sanchez, 23 Sherman St., #2, New London, CT 06320, 203/442-5138; Charlie Mitchell, 56 Perry St., Apt. 3-R, New York, NY 10014, 212/691-7118; Amy Jo Remmerle, P.O. Box 34, Amherst, NY 14226, 716/626-0734; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716/663-9130. PACIFIC (No. CA, OR, NV, So. ID): Richard A. Sprott, 3900 Harrison #301, Oakland, CA 94611, 510/653-2134, email: sprott @cogsci .berkeley.edu; Dick Hasbany, 4025 Dillard Rd., Eugene, OR 97405, 503/345-4720. ROCKY MOUNTAINS (CO, MT, NE Panhandle, UT, WY): Dean Hay, 412 E. 3400 S. #1, Salt Lake City, UT 84115, 801/485-4615; Laurene Lafontaine -- see Executive Board. SOUTH ATLANTIC (FL, GA, SC): Jim Earhart -- see Recording Secy; Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305/666-8586. SOUTHERN CALIFORNIA AND HAWAII: Doug Elliott, 1232 Dell Drive, Monterey Park, CA 91754, 213/262-8019. SOUTHWEST (AZ, NM): Linda Manwarren, 7720 Browning Dr. NE, Albuquerque, NM 87109-5303, 505-294-8655; Rosemarie Wallace, 710 W. Los Lagos Vista Ave., Mesa, AZ 85210, 602/892-5255. SUN (AR, LA, OK, TX): Jay Kleine, 8818 Wightman Dr., Austin, TX 78754, 512/928-4063, 331-7088 work. TRINITY (PA, WV): Rob Cummings, PO Box 394, Jackson Center, PA 16133-0394, 412-475-3285; Eleanor Green, P.O. Box 6296, Lancaster, PA 17603, 717/397-9068; Jim Ebbenga & Kurt Wieser, P.O. Box 1207, Landsdale, PA 19446, 215/699-4750. PLGC Executive Board Scott D. Anderson (1997), 5805 20th Ave., Sacramento, CA 95820- 3107, 916/456-7225, 442-5447 (work) Lindsay Biddle (1997), 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612/724-5429, PNet: Lindsay Biddle, internet: lindsay_biddle.parti@ecunet.org Lisa Larges (1997), 426 Fair Oaks, San Francisco, CA 94110, 415/648-0547 Tammy Lindahl (1997) 6146 Locust St., Kansas City, MO 64110, 816/822-8577 Tony De La Rosa (1997), 5850 Benner St. #302, Los Angeles, CA 90042, 213-256-2787;Jim Earhart (1996) -- see Recording Secretary Dorothy Fillmore (1996), 7113 Dexter Rd., Richmond, VA 23226- 3729, 804/285-9040 hm, 804/828-2333 wk, PNet: DFILLMORE, internet: dfillmore.parti@ecunet.org (or) dfillmor@cabell. vcu.edu (NO TeU on dfillmor!) Michael Purintun (1996) -- see PLGC Postings Mike Smith (1996), 1211 West St., Grinnell, IA 50112, 515-236- 7955 Louise I. Thompson (1996), 12705 SE River Rd. Apt. 109-S, Portland, OR 97222, 503/652-6508. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *