Date: Sun, 6 Apr 97 15:33:33 EDT From: James Anderson Subject: MORE LIGHT UPDATE May-June 1997 from PLGC (LONG FILE) MORE LIGHT UPDATE For all ministers, elders, deacons, members and friends of the Presbyterian Church (U.S.A.) May-June 1997 Volume 17, Number 5 Presbyterians for Lesbian & Gay Concerns James D. Anderson, Communications Secretary P.O. 38 New Brunswick, NJ 08903-0038 908-249-1016, 908-932-7501 (Rutgers University) FAX 908-932-6916 (Rutgers University) Internet: jda@mariner.rutgers.edu (or jda@scils.rutgers.edu) PLGC-List: plgc-list@andrew.cmu.edu PLGC home page: http://www.epp.cmu.edu/~riley/PLGC.html Masthead, with Publication Information at end of file. Note: * is used to indicate italicized or boldface text. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CONTENTS OUR COVER PHOTOS PEOPLE EVENTS Getting Ready for General Assembly CLOUT Conference: Called on the Journey: Sacred Spaces of our Lives Montreat Conference Center, Presbyterian Church (U.S.A.) Stony Point Center: Passages Ghost Ranch Conference Center Kirkridge Retreat and Study Center RESOURCES More Light Bible Study More Light Pastor Writes Best Seller FEATURES Amendment B: Turning Evil into Good, by James D. Anderson, Editor THE 1997 DECLARATION OF REFORMED FAITH One Strategy for Implementing Amendment B, by Howard L. Taylor, Elder My Chaste, Conforming Friends, by Jeff Book No Hidin' Place Down Here: Implementing Amendment B Effectively, by Victor H. Floyd Chastity Passes, Hate Explodes Presbyterians Denounce the Passage of Amendment B: PLGC Press Release, from PLGC Co-Moderator The Rev. Laurene Lafontaine More Commentary on the Law of Chastity Popular Vote Close Amendment B Has Helped Our Struggle Great Press Coverage Chastity Belts, Anyone? Let's All Come Out Together Presbyterian Twins, by Jeanette Stokes Responses to the the Passage of Amendment B Protests in Louisville: Gay and Lesbian Presbyterians Protest at Headquarters Services of Grief, Prayer and Opposition Welcoming Presbyterians to Pledge Non-Compliance with Amendment B on Palm Sunday Covenants of Dissent (San Francisco) (Washington, DC) Openly Gay Presbyterian Ordained to Ministry in More Light Church More Light Church Seeks Pastor Alleluia, Anyhow! by Sonnie Swenston From the Shower of Stoles Project, by Martha Juillerat The Fruits of the Spirit: All Puns Intended, by Lisa Larges More Light: What Difference Does It make? By Donna Michelle Riley A History of the More Light Movement at Lincoln Park Presbyterian Church and in the Presbyterian Church (U.S.A.), by Barry Smith BOOK REVIEW *The Bible and Homosexuality* Time to Vote PLGC Is Your Ministry Membership Application/Renewal Form for 1997 1997 PLGC Ballot PLGC Chapters, February, 1997, Compiled by Gene Huff PLGC OFFICERS AND CONTACTS More Light Churches Network Masthead (publication information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER Our cover features a group picture of three presbyterian moderators. The Rev. John Buchanan, moderator of the General Assembly is flanked by PLGC co-moderators Scott Anderson and the Rev. Laurene Lafontaine. Buchanan visited with PLGC and the More Light Churches Network during their joint board meetings at Plaza Resolana, the Presbyterian Church (U.S.A.) retreat center in Santa Fe, New Mexico, February 1997. Photo by Bill Moss. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PHOTOS Hey folks, if you like the photos we've been putting in the new Update, then we need your photos! Please send us all your PLGC- related pictures. We can use colored pictures just fine. Don't be bashful -- send them in! The photos in this issue were taken by Bill Moss and Rob Cummings. We regret that these wonderful pictures are NOT in the electronic version! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PEOPLE Our new coordinator for prison ministries is: Jud Van Gorder, 915 Walnut Ave., Santa Cruz, CA 95060-3440, 408-423-3829. Our cooredinator for Transgender Concerns has moved. Her new listing is: The Rev. Carla T. Pridgen, 5 Delano Rd., Asheville, NC 28805, 704-285-9752. Board member Bill Moss is leaving our nation's capital for San Francisco (another kind of capital?). His address there, for the time being, will be 584 Castro St., #670, San Francisco, CA 94114. Board Member Tammy Lindahl, and her partner Martha Juillerat, Director of the Stoles Project, have moved to Minneapolis. Their new address is: 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612-729-7180. Tammy's email is Tammy_Lindahl.parti@ecunet.org (or Tammy Lindahl on PNet); Martha's is Martha_Juillerat.parti@ecunet.org (or Martha Juillerat on PNet) *****ADD entry for Shower of Stoles Project. PLGC's PresbyNet Coordinator has a new work phone number. Her complete listing is: Dorothy Fillmore, 7113 Dexter, Richmond, VA 23226, 804-285-9040 (h), 804-828-8420 (w), 804-274-0874 (voice mail), email: dfillmore.parti@ecunet.org, dfillmor@atlas.vcu.edu, PNet: dfillmore PLGC's coordinator for Southern New England, Jack Hartwein-Sanchez, is moving. His new address and phone are: John Hartwein- Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698. Add to MLCN listing (add email to Hasbany PLGC listing) -- MLCN address: 932 E. 28th St., Oakland, CA 94610, www.epp.cmu.edu/~riley/PLGC.html Sonnie Swentson, at-large member, 775 W. Griswold Rd., Covina, CA 91722, 818-915-4093. And MLCN Partners Ralph Carter, resources, 111 Milburn St., Rochester, NY 14607- 2918, 716-271-7649, ralph.carter@pcusa.org Dick Hasbany, 1997 Conference Local Arrangement, 4025 Dillard Rd., Eugene, OR 97405, 541-345-4720, dhasbany@oregon.uoregon.edu Chuck Lundeen, liaison with "That All May Freely Service," Session of Downtown Presbyterian Church, 121 N. Fitzhugh St., Rochester, NY 14614, chuck.lundeen@pcusa.org, www.tamfs.org/tamfshp.html * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS Getting Ready for General Assembly Here is what we know so far about General Assembly in Syracuse, Friday, June 13 through Saturday, June 21. 1. HOUSING Hotels are scattered all over the place. Most downtown hotel rooms are reserved for commissioners and church officials. Most PLGC events (our pre-assembly event and our nightly briefings and worship) and our hospitality room will be out at the Holiday Inn Airport, so we are suggesting that PLGC'ers choose that hotel, and make a note on your housing form that you are a "PLGC person" who would like to be close to PLGC events. IF YOU HAVEN'T ALREADY RECEIVED G.A. HOUSING FORMS, call NOW to request them: 1-800-210-9371. Our more "public events" will be downtown. IF YOU CAN BRING A CAR, do so, to help out with transportation. The Office of the General Assembly will be running shuttle buses to all hotels, but sometimes we have special transportation needs! HOUSING IN HOMES. For folks on a budget, call Noni and Harold Bristol after May 7 for housing in friendly homes: 315-682-4114. Here is a preliminary list of our events and spaces. 2. PRE-ASSEMBLY GATHERING PLGC's Pre-Assembly Gathering (Friday, June 13, 6-9 p.m. through Saturday, June 14, 9 a.m. to early afternoon) -- Holiday Inn Airport, Ballroom. This gathering will help prepare us for General Assembly. It's a reunion for old-timers and an introduction for new-comers. Come get a head start! (Some PLGC "pros" may want to go to the Witherspoon Society Pre-Assembly Event Saturday morning. See the Assembly schedule that comes with your housing form for details.) 3. CELEBRATION OF RECONCILIATION: Called Out With Our annual General Assembly Celebration of Reconciliation will be held Saturday evening, June 14, following the election of the new moderator (around 9 p.m.) in the Amber and Brass Courts of Hotel Syracuse, 500 S. Warren Street. Tickets ($10.00) will be available from the Office of the General Assembly (your housing form includes a ticket order form) and also from PLGC (P.O. Box 38, New Brunswick, NJ 08903-0038). PLGC will also have low-price tickets for low/no-income persons, ranging from $0-$9, whatever one chooses to pay. Our speakers will be Johanna W.H. van Wijk-Bos, Norm Pott, William P. Thompson, Sylvia Thorson-Smith (editors) and other contributors to a new book, *Called Out With*. The original *Called Out* (1995) recorded "the voices and gifts of lesbian, gay, bisexual, and transgendered Presbyterians." *Called Out With* (1997) tells heterosexual stories of solidarity. Come celebrate the inclusive church! You can still get *Called Out: The Voices and Gifts of Lesbian, Gay, Bisexual, and Transgendered Presbyterians* from Chi Rho Press for $15.95 plus postage, P.O. Box 7864, Gaithersburg, MD 20898, 301-670-1859. *Called Out With* will be published in 1997 by Westminster/John Knox Press. This new book records the personal stories of 25 heterosexual allies who have chosen to stand in solidarity for an inclusive church. *Called Out With*, with a foreword by Jane Adams Spahr and an introduction by Robert McAfee Brown, will be available at General Assembly in Syracuse. Proceeds from the book will be donated to Presbyterian groups working for justice for gay, lesbian, bisexual, and transgendered persons. Also, our annual INCLUSIVE CHURCH AWARD will be presented! 4. PLGC SUNDAY WORSHIP Sunday June 15, 5:30-7:00 p.m., Park Central Presbyterian Church, 504 E. Fayette St., Syracuse -- A Welcoming Celebration of God's Love for all people, for all commissioners, visitors, and friends. Scott Anderson, PLGC Co-Moderator and Executive Director of the California Council of Churches will be preaching. Anderson was a Presbyterian minister until he was outed as a gay man. 5. NIGHTLY WORSHIP & BRIEFING We will convene each evening (except Tuesday) for Worship & Briefing, Sun. June 15 through Friday June 20, 9-11 p.m., Holiday Inn Airport Ballroom. On Tuesday we have our annual meeting, followed by the famous Witherspoon Party, where we celebrate the night away. 6. PLGC'S ANNUAL MEETING. Tuesday, 8-10 p.m., June 17, Brass Court, Hotel Syracuse, downtown, 500 S. Warren St. The results of our annual election will be announced. 7. MIDWEEK WORSHIP with the Shower of Stoles Wednesday, June 18, 10 a.m., OnCenter Ballroom (the convention center). -- A Mid-Assembly Renewal Celebration for all Commissioners, Visitors and Friends. Come refresh your commitment to justice and mission with all God's people. Featuring the Shower of Stoles and Martha Juillerat, Director of the Stoles Project. 8. PLGC HOSPITALITY ROOM Our PLGC Hospitality Room will be in the Donwood Room, Holiday Inn Airport. Hours of hospitality to be announced. 9. PLGC'S OPERATIONS HEADQUARTERS The PLGC downtown headquarters for our work with commissioners will be in the Hotel Syracuse, Conference Room 224, Hotel Syracuse. Rob Cummings will be in charge of this operation. THIS IS NOT OUR HOSPITALITY ROOM (that's at the Holiday Room). Rather this is our operations headquarters for folks helping us interact with commissioners. THAT'S IT SO FAR -- See you in Syracuse!! Jim Anderson * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Called on the Journey: Sacred Spaces of our Lives Christian Lesbians Out (CLOUT), an international movement celebrating the miracle of being out, lesbian and Christian, will hold its 1997 Global Gathering in Portland, Oregon from Thursday, October 2 through Sunday, October 5. The theme for this 4th biennial conference and celebration is "Called on the Journey: Sacred Spaces of our Lives." Attendees will be given opportunities to reflect on their life journeys as lesbian Christians / Christian lesbians by contemplating the sacred they have experienced -- whether or not they thought it so at the time. Women will also be challenged to examine how internalized homophobia, racism, denominational bias, and other structures have limited our ability to truly know ourselves, one another, and God. We will talk, sing, drum, laugh, do art, create rituals, and have an all-around great time. The gathering will be held at a beautiful retreat center in the rolling hills between Portland and Mt. Hood. Conference housing varies from semi-private rooms to camping. Partial scholarships may be available through a newly established Fund for Overcoming Racism and Classism. Several exciting pre-gathering excursions around the region are planned so come early to see Mt. Hood, sample micro-brews, and tour the City of Roses! Make plans now to attend this fall -- space is limited, and this weekend will be fantastic! Partial scholarships may be available. Contact: Leanne Kerner, 503-281-5405, 3011 NE Hancock, Portland OR 97212. Email: mamadyke@aol.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Montreat Conference Center, Presbyterian Church (U.S.A.) P.O. Box 969, Montreat, NC 28757 1-800-572-2257, fax 704-669-2779 http://www.mra.montreat.edu What Parents of Lesbian and Gay Children Wish the Church Knew The complex issue of homosexuality is testing the faith of the church family. This workshop will be led by a mother whose son died 10 days after the parents learned that he was gay and had AIDS. Through conversation and exercises to create awareness and understanding, participants will have the opportunity to grow in faith and grace. Led by Peg Atkins, Kirkwood, MO, retired career counselor; chair, Presbytery of Giddings-Lovejoy Task Force on AIDS. This is one of 12 workshops at the Montreat Women's Conference, July 1-6, 1997. Sponsored by Montreat in cooperation with the Women's Ministries Program Area, National Ministries Division, PC(USA). Call Montreat for information. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Stony Point Center *where the world becomes an open house* 17 Crickettown Road, Stony Point, NY 10980-3299 914-786-5674, fax 914-786-5919 Passages: A Conference for Gay and Lesbian Young People. August 15-17, 1997. (See Mar.-Apr. *Update* for description). Grace and Law: Implications of the Epistle of Romans for Lesbians Gay Men, Bisexuals, the Transgendered, and our Families and Friends. September 19-21, 1997. Registration $75, Room/meals $110. (See Mar.-Apr. *Update* for description). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Ghost Ranch Conference Center *An open space for spirit, body and mind* HC 77 Box 11, Abiquiu, NM 8751-9601 505-685-4333, 505-685-4519 Making the Wounded Whole, July 14-21, 1997. A workshop for family members, partners, and friends who have lost significant loved ones to the AIDS virus. (See Mar.-Apr. *Update* for description). Finding Our way in the Wilderness, October 26-November 1, 1997. A retreat for lesbians, gay men, bisexuals, the transgendered -- as well as their friends, families, and advocates. (See Mar.-Apr. *Update* for description). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Kirkridge Retreat and Study Center 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588-1793 Gay, Lesbian and Christian: Giving Praise, June 5-8, 1997. (See Mar.-Apr. *Update* for description). Water of Life: Rites of the Gay-Male Spirit, August 1-3, 1997. (See Mar.-Apr. *Update* for description). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESOURCES More Light Bible Study The More Light Churches Network has just purchased 500 copies of a new book called *Claiming the Promise: An Ecumenical Welcoming Bible Study Resource on Homosexuality.* It's written by Mary Jo Osterman, Ph.D. in religion, and is published by the Reconciling Congregation Program of the United Methodists, in cooperation with the More Light Churches Network and other Protestant welcoming groups. The book is well-researched, highly accessible and comes complete with a separate leader's guide. Copies are $5.95 plus shipping. The leader's guide is $9.95 plus shipping. Contact Ralph Carter, the MLCN's partner for resources, at 111 Milburn St., Rochester, NY 14607-2918, 761-271-7649, email Ralph_Carter@pcusa.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Pastor Writes Best Seller At least his publisher, Warner Books (A Time Warner Company), thinks so. They will publish *Good Intentions: The Nine Unconscious Mistakes of Nice People*, in July of this year. Cokesbury Bookstores is planning a special sale at G.A. in Syracuse. Here's what Leroy Aarons, President of the National Lesbian and Gay Journalists Association and author of *Prayers for Bobby* has to say about the book: "Duke Robinson has undertaken a how-to guide to some of the most basic dilemmas of the human condition. He prescribes a pathway to truth over lies and manipulation, self-acceptance through the embrace of universal love, and the most selfless gift of all, honesty. This is an unsentimental blueprint for complete living as well as a provocation to the highest humanity in all of us." Duke Robinson is a minister member of San Francisco Presbytery. He retired early in 1996 after 28 years as pastor of the widely recognized Montclair Presbyterian Church of Oakland, a More Light Church. Duke writes that his book is rooted "in unconditional love and makes reference to the immorality of shaming people for their skin color, economic level, gender or sexual orientation." Duke is a contributor to the new book *Called Out With,* and will be with us at the PLGC Celebration at G.A. (See description in GA Events Story!) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURES Amendment B Turning Evil into Good by James D. Anderson, Editor "You meant to do me harm; but God meant to bring good out of it ...." Joseph to his brothers who sold him into slavery, New English Bible, Genesis 50:20. As I write this on Sunday, March 16, 1997, the PLGC tally of presbytery votes on Amendment B, the so-called "Fidelity and Chastity" amendment, is 58 presbyteries NO, 83 presbyteries YES. Because 86 presbyteries are need to add the amendment to our church's constitution, it looks like we will need to learn to live with this new law of the church. First, I would like to declare a great victory in the age-old struggle for love and justice. Never before have so many Presbyterians come to understand and to defend and to speak on behalf of lesbian and gay and bisexual and transgender folks as during the dialogue and debate that led up to this vote in every presbytery. The church can never retreat from this engagement; neither we nor the Holy Spirit will let the church lose what it has gained -- to forget what it has learned. On the path to the love and justice that God wants for all of us, Amendment B is nothing more than a temporary pause. Just as the debate and the dialogue about the amendment has been very beneficial for increasing wide-spread understanding, the trials and the tribulations of learning to live with Amendment B can like- wise be beneficial for furthering the domain of God in our lives and the life of this church. My mother's favorite biblical verse was, I keep remembering, "You meant evil again me, but God meant it for good" (Genesis 50:20, RSV). This was Joseph speaking to his brothers at the end of his life, after Joseph had saved his people from starvation. His brothers had sold Joseph into slavery, for evil -- but God meant it for -- turned it into -- good. In my book, our brothers (yes, mostly brothers, plus a few sisters) who crafted this amendment and voted it in have meant it for evil -- they have sought to send us back into our closet prisons and to deny to us God's great gift of human intimacy and companionship. But just you wait, God will use it for good. And we will be God's agents. We present in this section, a few ideas from PLGCers on how we might proceed with this mission. First, to help guide us on the way, we have a new confession of faith: * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * THE 1997 DECLARATION OF REFORMED FAITH January 12, 1997 *The following 1997 Declaration of Reformed Faith was written and signed the weekend of January 10-12 in Rochester NY. If you wish to concur with this Declaration, you are invited to add your name as an individual, governing body, or organization. A form at the end of this document can be used.* PREAMBLE We, faithful members of the Presbyterian Church (U.S.A.), are gathered around our concern for our church in this difficult time, to share in faith and hope. We have set our feet firmly on the foundation of the Reformed Tradition as rooted in the Scriptures and encouraged by the Holy Spirit. Upon this foundation and within this communion, we seek to give witness to the convictions that sustain us as we seek to follow our living Lord. We affirm that we are children of God and servants of the Lord Jesus Christ, who has redeemed us by His grace and abides with us in the Holy Spirit. In the providence of our loving God, we find ourselves to be different from one another in our natures while joined in the Body of Christ through faith; at the same time, we find ourselves called to faith and life in this church in this time. We are grieved by our church's efforts to exclude some of us from full participation in the church's life, worship, and service, and we hold this to be a wrongful discernment of the Body of Christ. We believe such actions to be a distortion of God's image, a repudiation of God's providence, and a misunderstanding of God's grace in Christ. We stand against this rejection of historic Trinitarian and Reformed theology on which our communion rests. I. SIN "For there is no distinction since all have sinned and are short of the glory of God ..." -- Romans 3:23 We affirm the biblical faith that knows sin to be a condition of our very being, to which all are subject and from which Christ redeems us; no human act is pure or without sin, and so we must rely on the generous grace of God for our redemption. We therefore reject the false doctrine that sin is a category of human behaviors, to be identified by a catalog of acts; that to obtain moral purity, we are required only to do certain acts and to refrain from others. II. SCRIPTURE "When controversy arises about the right understanding of any passage or sentence of Scripture, or for the reformation of any abuse within the Kirk of God, we ought not so much to ask what [those] have said or done before us, as what the Holy Ghost uniformly speaks within the body of Scriptures and what Christ Jesus himself did and commanded .... We dare not receive or admit any interpretation which is contrary to any principal point of our faith, or to any other plain text of Scripture, or to the rule of love." -- *The Scots Confession,* Chapter XVIII We affirm the reformed principle that the only interpreter of Scripture is Scripture itself, and that the Holy Spirit guides us in application of biblical truth to daily life. We therefore reject the false doctrine that seeks certainty in a literal interpretation of Scripture; that uncritically lifts up certain passages for the purpose of damnation, while ignoring others of equal power and relevance. III. GRACE ALONE "What then are we to say? Gentiles, who did not strive for righteousness have attained it, that is, righteousness through faith; but Israel, who did strive for righteousness that is based on law, did not succeed in fulfilling that law. Why not? Because they did not strive for it on the basis of faith, but as if it were based on works. They have stumbled over the stumbling stone ...." -- Romans 9:30-32 We affirm that we are given new life solely by the grace of God, and that we receive this new life by means of faith and faith alone. We therefore reject the false doctrine that causes us to stumble along the pathway of works-righteousness, and leads us to believe that we may obtain salvation through our own acts or merit. IV. CONFESSIONS "The Presbyterian Church (U.S.A.) states its faith and bears witness to God's grace in Jesus Christ in the creeds and confessions in the *Book of Confessions* .... These confessional statements are subordinate standards in the church, subject to the authority of Jesus Christ, the Word of God, as the Scriptures bear witness to him .... Yet the church, in obedience to Jesus Christ, is open to the reform of its standards as well as of governance. The church affirms *Ecclesia reformata, semper reformanda* [the Church reformed, always being reformed] ... according to the Word of God and the call of the Spirit." -- *Book of Order, Form of Government,* Chapter 2: G-2.0100-.0200 We affirm that the Confessions of our church express the essential tenets of the reformed faith as authentic and reliable expositions of what Scripture leads us to believe and do; that ordained officers are to be instructed and led by these Confessions; and that our creeds and confessions are the beginning and not the end of our pilgrimage, for we stand always in need of God's reforming hand and transforming power. We therefore reject the false doctrine that the Confessions express settled truths equal to or greater than the written or living Word of God; that they may be used as a catechistic tool for the measurement of all acts and standards by which all shall be judged. V. BODY OF CHRIST "But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus." -- Galatians 3:25-28 We affirm that the Church of Jesus Christ is marked by baptism, and all other distinctions lose their power; that the church is therefore called to display the grace of openness and to affirm itself as a community of diversity including women and men of all ages, races, and human conditions who are elect of Christ. We therefore reject the false doctrine that the church can establish itself as a community marked by classes or levels of membership. VI. PRIESTHOOD OF ALL BELIEVERS "All ministry in the Church is a gift from Jesus Christ. Members and officers alike serve mutually under the mandate of Christ who is the chief minister of all. His ministry is the basis of all ministries; the standard for all offices in the pattern of the one who came 'not to be served but to serve.' (Matt 20:28)" -- *Book of Order, Form of Government,* Chapter VI: G-6.0100 We affirm that all believers are united in a common ministry by the call of Christ to discipleship, who, responding in trust and obedience to God's grace in Jesus Christ, shall demonstrate in their lives the character of Christ and the fullness of the Gospel. We therefore reject the false doctrine that would establish a hierarchy of officers and ministers who possess moral, ethical, or spiritual virtues distinguishing them from the common lot of all persons before God. VII. OFFICERS OF THE CHURCH "[O]fficers ... are ordained to fulfill particular functions. The existence of these offices in no way diminishes the importance of the commitment of all members to the total ministry of the church. These ordained officers differ from other members in function only." -- *Book of Order, Form of Government,* Chapter VI: G-6.0102 We affirm that the church calls people to perform certain functions in order that the fullness of the church's mission may be accomplished; that men and women are ordained to govern the church, to serve the children of God, and to proclaim the Gospel in sermon and sacrament, so that the church may serve as the Body of Christ in the world. We therefore reject the false doctrine that ordination confers special status before God or rests upon spiritual superiority in the communion of the faithful. VIII. POLITY OF THE CHURCH "[N]o Church governing body ought to pretend to make laws to bind the conscience in virtue of their own authority; ... all their decisions should be founded upon the revealed will of God." -- *Book of Order, Form of Government,* Chapter I: G-1.0307 We affirm that the polity and processes of our tradition are means of expressing our faith and assuring our openness to the Holy Spirit, which speaks to and through the governing bodies of the church; we also acknowledge the frailty inherent in the church as a human institution. We therefore reject the false doctrine that acts of church governance are immutable and human decisions may bind the consciences of believers. IX. THE GIFT OF SEXUALITY "Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God." -- Ruth 1:16 We affirm that we are created by God to be in relationship with one another; that these relationships should be characterized by mutuality, commitment, respect, and love; that human sexuality is one of God's many good gifts; and that while all have fallen short in the expression of this gift, nevertheless we each have the ability to exercise responsibility in our sexual relationships, whatever their nature and form. We therefore reject the false doctrine that the gender of the partners in a sexual relationship is a sign by which its inherent worth and acceptability before God can be judged. X. COMMITMENT "The church of Jesus Christ is the provisional demonstration of what God intends for all of humanity." -- *Book of Order, Form of Government,* Chapter 3: G-3.0200. We state these affirmations and reject these false doctrines as a visible sign of our assurance that all God's children are worthy; our conviction that each may receive the call of God to special service in the church; and our commitment that we shall become truly a provisional demonstration of what God intends for all humanity. *This Declaration was formatted after the Barmen Declaration of 1934.* Written and Signed this 12th Day of January 1997 Downtown United Presbyterian Church Rochester, New York Donald Wilson Stake Joan A. Wolfarth Rosemarie Wallace Ruth M. Pringle C.F. Van Gorder Gail A. Ricciuti Anthony J. Ricciuti David C. Stimson Peter Oddliefson Stewart A. Pollock Jane Adams Spahr W. Clark Chamberlain Luis Antonio De La Rosa Mary Charlotte McCall Bear Ride Scott Leslie H. Ellison John A. Matta Margaret S. Wentz Joanne Whitt Virginia West Davidson Betsy Massie William P. Thompson Charles P. Forbes James L. Vesper Frances H. Hollis ================================================================= (I) (We) concur with the 1997 Declaration of Reformed Faith. Name (please print): ______________________________ Signature: ________________________________________ Signing as: (Individual) (Governing Body) (Organization Representative) Address: __________________________________________ City/State/Zip: ___________________________________ Phone: ____________________________________________ Please send to: Clark Chamberlain PO Box 96369 Houston, TX 77213 This document may be duplicated and distributed. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Next, we present three essays from PLGC'ers, exploring options for responding to the slavery that the church has proposed for us -- for turning the evil that Amendment B prescribes into God's love and justice. These essays were written -- at least their initial versions, before Amendment B actually passed the 86- presbytery mark. As soon as that mark was passed, many more PLGC folks joined the discussion. Later in this issue I share some of their additional thoughts on Amendment B, and I invite all our readers to join in! -- JDA * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * One Strategy for Implementing Amendment B by Howard L. Taylor, Elder First Presbyterian Church in New Canaan, CT htaylor@mail.idt.net Passing Amendment B may be a blessing in disguise. If it is passed by 86 Presbyteries it will supersede the Definitive Guidance of 1978. The problem will come when Sessions attempt to implement it. It cannot be implemented literally and completely because there are both conflicting and ambiguous requirements to *conform to.* In addition, there are many *sins* that no one will actually implement because they are so out-of-date (e.g., wearing clothes with more than one thread). The result is that it will be partially implemented by virtually everyone; hence the opportunity. How does one decide which scriptures and which confessional statements will be used to which to *conform* their behaviors? The Amendment and the supporting materials lack any guidelines for making implementation decisions. This is where the opportunity presents itself. The suggested strategy is for a Session to adopt the 1997 Declaration of Reformed Faith as its guideline for implementing Amendment B. It provides solid reformed theology and polity as well as an excellent basis for deciding the sexuality relevance of the text in Amendment B. All decisions about applying Amendment B would be made by the Session using the 1997 Declaration Of Reformed Faith as a guideline. In summary, all decisions would have to be consistent with the 1997 Declaration of Reformed Faith. It can be argued that the 1997 Declaration of Reformed Faith provides a current, consistent framework for today's behavior decisions. Nothing else is available for assisting Sessions in making those decisions. If challenged that the 1997 Declaration of Reformed Faith is inappropriate for whatever reason, the challenger can be requested by the Session to provide a better guideline than 1997 Declaration of Reformed Faith. It will be exceedingly difficult for any group to develop a framework for choosing which scriptures and which confessional statements to follow that will have a large enough general agreement to be issued. Therefore More Light churches may, in fact, be better off with the Amendment B than without it because it will supersede the 1978 Definitive Guidance and provide a very defensible way to resolve judicatory issues. Unfortunately, it won't help any of the core issues of gay and lesbian acceptance in the church or of the relationship and cultural issues. But it will provide a way for More Light churches to legitimately state that they are in compliance with Amendment B. Attached is a pro-forma resolution that can be used in preparing an individualized resolution for a Session: Proposed Session Resolution in the event that 86 Presbyteries pass the Fidelity/Chastity Amendment to the Constitution WHEREAS the 86 Presbyteries have passed the Fidelity/Chastity Amendment to the Constitution, and it is now part of the Constitution; WHEREAS the amendment requires that ordained people must live lives in conformity with scriptures and the confessions; WHEREAS the scriptures and confessions referenced in that amendment are ambiguous and conflicting; WHEREAS the 209th General Assembly and the amendment lacksany objective means for resolving those ambiguities and conflicts; and WHEREAS Sessions need some current standard in order to objectively implement the Amendment; THEREFORE, BE IT RESOLVED that the Session of ___________________________ will apply the 1997 Declaration of Reformed Faith as its standard for implementing the Fidelity/Chastity Amendment. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * My Chaste, Conforming Friends by Jeff Book, jsbook@ix.netcom.com I recommend an absence of panic if/when Amendment B passes, and I suggest that our strongest approach, if challenged, is to argue that the Amendment simply fails to accomplish the purpose of excluding gay and lesbian people, or forcing us to "repent" to be eligible for ordination. In short, I do not consider being gay and lesbian something for which we must repent, and I find no conclusion in the Scriptures or the Confessions to the contrary. Let's look at the wording of the amendment again, rather closely. The key phrases, are (a) "in conformity with the Confessions," and (b) "fidelity in marriage between a man and a woman, or chastity in singleness," and (c) "repent of anything the Confessions call sin." A. "Conformity with the Confessions." Since the PC(USA) has not adopted a list of essentials of the Reformed Faith, and since there is no formal document declaring how the Confessions shall be interpreted, there is, at base, no reason to conclude that this phrase prohibits all gay and lesbian relationships. No doubt that was the intention of the amendment; but laws are written all the time which fail to prohibit what the drafters thought they were prohibiting. In my view, the Confession of 1967 (C67)* includes language which can be read in support of faithful gay and lesbian relationships. There is no PC(USA) document explaining how conflicts between the Confessions are to be resolved. In civil courts, if there are two laws in direct contradiction, it is the more recent one which prevails. Therefore, reading C67 in support of full personhood for gays and lesbians, and finding C67 to be the equal or superior of its predecessors, as far as I am concerned, a person in a faithful gay and lesbian relationship IS IN CONFORMITY with the Confessions (on that score). It would be up to someone who disagrees to demonstrate otherwise. As the church's understanding continues to evolve, I think that hurdle will be much higher than they think. B. "Fidelity in Marriage Between a Man and a Woman, or Chastity in Singleness." Similarly, I contend that a gay or lesbian person in a faithful relationship IS IN COMPLIANCE with this wording. What is "chastity"? The American Heritage Dictionary (AHD) states that it is: 1. The condition or quality of being pure or chaste. 2. a. Virginity b. Virtuous character c. Celibacy And what is "chaste"? The AHD has it: 1. Morally pure in thought or conduct; decent and modest. 2. a. Not having experienced sexual intercourse; virginal. b. Abstaining from unlawful sexual intercourse. c. Abstaining from sexual intercourse; celibate. 3. Pure or simple design or style. Therefore, the primary meaning of "chaste" and "chastity" is not celibacy; it is being "morally pure in thought or conduct; decent and modest." As we all know, many persons in faithful same- gender relationships meet this description. Therefore, on the face of it, I think the "chastity" bullet misses its target. C. "Repent of Anything the Confessions Call Sin." As indicated above, C67 can be read in support of full personhood for gays and lesbians. Therefore, if any other Confession calls g/l relationships sinful, C67 counterbalances. It would be up to any person challenging such an ordination to show that C67 does not counterbalance. As the church continues to change, I think this will be a very high hurdle for them indeed. Conclusion: the late Ernest T. Thompson once wrote that the church is to be that part of the world in which the world can discover itself as it will become; that it is our duty to live knowing that the future triumph of Jesus Christ is a present reality; and, by our already living as if the triumph of eternity has come to pass, we sustain one another and prepare the world for that inevitable conclusion. Therefore, confident that the PC(USA) will in due course sustain our confidence in it (as it has on other issues, albeit with slowness, in years gone by), let us simply move forward, as that part of the world (and the church) in which the world (and the church) can discover themselves as they will become. The church's slowness on this topic gives us the responsibility, and the privilege, of being there first. Let us simply live the new reality already: if it is of God, it will speak to the hearts of his people. --------------------------- *Here are some passages from the Confession of 1967 that can be interpreted as establishing equality for gay and lesbian Christians. Please consider some of the following statements. (Remember, though, that the Confession of 1967 was written before inclusive language became the norm -- so whenever it says "men" or "man," please supply "and women" or "or woman," or substitute "human kind," as appropriate! "Those joined to him by faith are set right with God and commissioned to serve as his reconciling community" (BOC 9.10). "All men, good and bad alike, are in the wrong before God and helpless without his forgiveness. Thus all men fall under God's judgment. No one is more subject to that judgment than the man who assumes that he is guiltless before God or morally superior to others" (BOC 9.13). "Man is free to seek his life within the purpose of God" (BOC 9.17). "The new life takes shape in a community in which men know that God loves them and accepts them in spite of what they are. They therefore accept themselves and love others, knowing that no man has any ground on which to stand, except God's grace" (BOC 9.22). "The Bible is to be interpreted in the light of its witness to God's work of reconciliation in Christ." -- The Scriptures "reflect views of life, history, and the cosmos which were then current" and must be "approach(ed) with literary and historical understanding .... As God has spoken his word in diverse cultural situations, the church is confident that he will continue to speak through the Scriptures in a changing world and in every form of human culture" (BOC 9.29). "The unity of the church is compatible with a wide variety of forms, but it is hidden and distorted when variant forms are allowed to harden into sectarian divisions, exclusive denominations, and rival factions" (BOC 9.34). "The church is called to bring all men to receive and uphold one another as persons in all relationships of life: in employment, housing, education, leisure, marriage, family, church, and the exercise of political rights .... Congregations, individuals, or groups of Christians who exclude, dominate, or patronize their fellowmen, however subtly, resist the Spirit of God and bring contempt on the faith which they profess" (BOC 9.44). One of the most important statements is BOC 9.47, which discusses men, women, and marriage. The key words are: "The church, as the household of God, is called to lead men out of this alienation into the responsible freedom of the new life in Christ .... The church comes under the judgment of God and invites rejection by man when it fails to lead men and women into the full meaning of life together, or withholds the compassion of Christ from those caught in the moral confusion of our time" (BOC 9.47). In the absence of language specifying that BOC 9.47 applies only to straight people, I read the reference to "lead(ing) men and women into the full meaning of life together" as indicating that ALL MEN AND WOMEN -- straight, gay, lesbian, bisexual -- must be led "into the full meaning of life together." For gay and lesbian people, no less than for straight people, the "full meaning of life together" would include the potential of a faithful covenant relationship. I take the phrase "those caught in the moral confusion of our time" to refer, inter alia, to Christians trapped in homophobic cultural attitudes at a time when the Holy Spirit is trying to lead the church forward to a new and deeper understanding of God's creation. It is hard not to want to "exclude, dominate, or patronize" people we feel are denying us our full personhood by blocking ordinations and spreading misinformation. But if Christ is for us, who can be against us? If we are standing with Jesus, and truly understand that X or Y may win a battle, but Jesus has already won the war, our attitude toward those celebrating the victory of Amendment B will be one of prayer and love -- for "there but for the grace of God go I." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * No Hidin' Place Down Here: Implementing Amendment B Effectively by Victor H. Floyd, RUVIC@aol.com Lord, grant us calm, if calm set forth Thee; Or tempests, if a tempest set Thee forth. -- Christina Rossetti Foreword Despite the disrespect the church has shown for me as a homosexual, I still believe that the PC(USA) is worth my full participation. If we walk out, they win. As the More Light movement and PLGC continue the good fight, our self-preservation requires some outlet for the rage and pain we all feel. An interim coping strategy is offered below which may produce some degree of fairness for gay people -- for a change. Pitfalls of the Fine Print It is time for every individual involved in the Presbyterian Church (U.S.A.) to study the Confessions and Amendment B. A good number of the sins spelled out in the Confessions are easily identified. For example, the Larger Catechism defines sin in many ways, but one is as follows: "The making any representation of God, of all, or of any of the three Persons, either inwardly in our mind, or outwardly in any kind of image or likeness ..." (7.219). The Second Helvetic Confession concurs: "Making an image of God" (5.027) is sin. The Heidelberg Catechism of 1563, which will inevitably be used to accuse some of *homosexual perversion* (4.087)*, also defines "picturing or drawing God" (4.097) as sin. [*footnote: Despite the fact that this phrase was added only in 1961 at the whim of translators. IT WAS NOT IN THE ORIGINAL. See "The Heidelberg Catechism and Homosexuality," by Christopher Elwood and Johanna W.H. van Wijk-Bos, *More Light Update* 17(3):5-6; Jan.-Feb. 1997. -- JDA] Presbyterian (U.S.A.) churches, places of business, and homes which display any representation of God are in direct violation of the Confessional definition of sin. Stained glass windows depicting Christ, Last Suppers, children's drawings and church school curricula depicting Jesus are all categorically forbidden under the letter of the newly amended Presbyterian constitution. It is striking how readily identifiable sin has been made, now that anyone can use the Confessions as law. Such definitions enable us to know the sinful or repentant condition of every ordained minister, elder, deacon or candidate for ordination. The Confessions and Amendment B, now joined at the hip, succinctly reiterate that if anyone makes or possesses a picture of *any of the three Persons,* one is unrepentant of Confessionally defined sin and cannot serve the church. This is what the General Assembly recommended and has been passed by a simple majority of the presbyteries. It may seem *simple* in another sense -- even a little bizarre, but unrepentant sinners are now easy to identify and drive either into Confessional compliance or out of ordination altogether. Anyone can bring charges in cases of clear unrepentant behavior. Denying ourselves inward and outward pictures of the Creator, Christ, and/or Holy Ghost is only one consequence of the Amendment B diatribe. Removing images of God will strike some as repugnant, but it is essential for those wishing to answer Christ's call to service in the PC(USA). Repenting of the sin of picturing God is much easier to identify than repenting of most of the other prohibitions enacted by Amendment B. Of course, those who voted for Amendment B expect all the people they don't like to live in accordance with the Confessions. In reality, they are required to do the same. Fasten Your Seat Belts Surely floods of Confessional violations await the dockets of the church courts. Here are some more examples from the Confessions: Whole families who persist in occasionally opting for Sunday recreation, like gymnastic meets, football or soccer games, over the strict observance of the Sabbath, are no longer eligible for ordination (7.061). Churches displaying nationalistic flags and singing non-sacred songs of patriotism are in violation of the Barmen Confession as a whole. Theologians who do not cease their study and repent of *bold and curious searchings into God's secrets* (7.215) must now be shown the door along with the homosexual couples. The PC(USA)'s stance on capital punishment is now arguably reversible under the Larger Catechism which advocates the taking away of life in *the case of public justice, lawful war, or necessary defense* (7.246). The Confessions no longer serve as thoughtful guides for living that keep us in touch with our theological heritage. Rather, they have become objective, propositional truths that are inerrant and unassailable laws of God. We have become fundamentalists. And worse than Biblical fundamentalists, we are not even idolizing the word of God. To the lay person, Amendment B characterizes the Confessions as didactic lists of prohibitions, instead of lifting up the many life-affirming passages one can find in them. If the sins listed in the Confessions are to be taken seriously on a case by case basis, the digressive work necessary to separate the repentant from the unrepentant will undermine the rest of the church's progressive mission. On the other hand, if the letter of Amendment B is selectively enforced and really has been adopted to drive out the queers, the authority of the *Book of Order* is called into question as a whole. Even though many commissioners who voted for Amendment B cannot accurately describe it or the Confessions, all must agree that the logistics of Amendment B are clearly written. Those who are found in violation of Confessional prohibitions must repent in order to serve the church. Since Presbyterian policy is adopted with the intent of fair and just enforcement, let us presume the correctness of Amendment B. A mechanism is now in place that requires no more lobbying and debate. Anyone can use it. Could uniform application of Amendment B lead to its repeal? Although homosexuals have long been enlightened in roundabout Presbyterian language of their inherent, unredeemable inferiority, heterosexuals on the whole have no idea of the extent of their newly defined sinful conditions. The adoption of Amendment B holds every ordained minister, elder, and deacon to same standards. Homosexuals are actually a minority of those affected. Repent or Get Out? The Lines Form Here -- In Both Directions! Although the Amendment is producing some long overdue dialogue on the nature of inclusivity, there are still many churches, large and small, that have yet to mention *the unspeakable vice of the Greeks.* And yet every scientific study implies that in all probability, there are, without exception, homosexuals in every Presbyterian church. There are some otherwise realistic Presbyterians in large cities who think that they have never met a gay person! Their pastors know better and should be dishonored for sanctioning this dangerous misperception. No wonder hate groups find justification in the church. Now, they need not look further than our *Book of Order*. We cannot waste time looking on in horror, wringing our hands, reeling from the triumph of bigotry and arrogance while this Amendment is applied exclusively to those who are simply disliked. Everybody realizes that Amendment B boasts many mean- spirited supporters who would like to oppress homosexuals, but unrepentant behavior of the straight boys and girls must be held accountable, too. Who will remain silent this time as even more homosexuals are driven out, and many more unrepentant heterosexual *sinners* go unchallenged by the same standard? The new criteria for ordination will reveal either the arrogant exclusivity or honest inclusivity of the Presbyterian Church (U.S.A.). Perhaps those wishing to help *clean house* should reformat the sins in the Confessions as a check-list -- with a space at the top of the page for the name of the ordained accused! But don't get too carried away; those who would like the *Book of Order* to expressly affirm homosexuals into full membership face difficulties, too. Nicknaming Amendment B the *Chastity and Fidelity* or *Morality* Amendment turned out to be a brilliant maneuver on the part of the exclusionists. For example, in the Greater Atlanta Presbytery, the *Coalition for the Passage of Amendment B* organized a campaign maligning their opponents as permissive apostates who oppose fidelity and chastity to the glory of infidelity and promiscuity. Well, the *Moral* Majority once sounded like a good idea, too. Would they have us join up with Falwell? Don't answer that. These same ordained individuals neglected to review the fine print of the Confessions, and many are now living clearly unrepentant, sinful lives as defined by Amendment B. Widespread knowledge of the motives and double standards of Amendment B zealots would at least end some of the deception in this charade. Why not argue, *Either they repent under their own Confessional standards or they go. But the homosexuals will not let go until you bless us. We won't settle for partial membership or even token statements of loving tolerance. Human rights are absolute.* If You Can't Beat 'Em ... Selective enforcement of any policy is a notion held in contempt by all proponents of fairness and justice, especially when the policy is used to silence a minority population. Until the repeal of Amendment B, we have no better weapon than the Amendment itself. Let's all play by the new rules for a while, and see if there is anybody who can withstand the code of the Confessions. It would be better than letting the monkeys continue running the zoo! PLGCers, we tried *marching in the light of God,* but now it seems we needed an even better parade route. Let's try a new song, an American Spiritual: I went to the Rock to hide my face; The Rock cried out, *No hidin' place! No hidin' place down here!* There are already rumblings from Amendment B supporters calling for the removal of its last line calling for Confessional compliance. Read the Amendment, and you will see the full impact of that move. They would then be able to get rid of us without having to be so inconvenienced. So, time marches on. Get moving! We can quickly become emotional victims of Amendment B's rhetoric. Try considering the words of Christ as the best anti-depressant. Read them daily. If the church doesn't exist as Christ's body, why are we here? While tempests are being unleashed all around us, let us continue to look for the way of the Spirit. May the Creator, Christ, and Holy Ghost be set forth in our every thought, word, and deed. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Chastity Passes, Hate Explodes The moment the Chastity Amendment was approaching victory, the chastity hate mail began pouring into PLGC web and email sites. Donna Michelle Riley, PLGC's wonderful web mistress, notes: "It is not a coincidence that I have received a total of 2 hate mails in the previous 18 months of having the site and suddenly, with the passage of B, people start unloading this [stuff]. I was not prepared." Can you imagine Jesus, or Jesus' disciples sending such loving messages? Is this this what those folks mean by chastity? You be the judge, and please share these loving messages as widely as possible -- JDA This one's my favorite. I'm sorry I deleted the earlier one from a few months ago about burning in Hell. -- DMR Tue, 18 Mar 1997 -- Hello, I guess I must be conservative in the teachings of Christ. I can't find anywhere in the Bible that affirms that genetic mutations (homosexuals) is condoned. For all your tries to justify your abnormal behavior, common sense dictates the purpose of sex. You remind me of that old proverb about a squeaky wheel getting the grease. I wish you well in the here-after, but I don't give you much hope. The world and its' morality erodes daily and homosexuals are not the blame for everything but they are one more straw. Sincerely submitted, JB Tue, 18 Mar 1997 -- Sin is sin, and by any other name will remain damning. Homosexual activity is wrong and to be considered sin. Not because I (or any man) say so. But because God's word has declared it sin. Repent This one came to Jim Anderson, rather than to Donna Riley: Tue, 18 Mar 1997 -- Sin is sin, by any other name "it" (the sin) is still damning. Homosexuals need only to repent. They just keep coming! The flood gates have been opened! -- DMR Wed, 19 Mar 1997 -- You want to live as a homosexual. That is your choice. But you have to accept the fact that living as a homosexual places you outside the doctrine of the Bible and the church. Begin your own church if that is what you want. But please stop disrupting our church with your attempt to make it over in your image. This is great. A direct threat of email harassment -- DMR Wed, 19 Mar 1997 -- Presbyqueerians or Lesbyterians? Why don't you homosexuals go start your own church! You're not welcome in this one! Get out! Stay out! Leave us alone! This is not intended to be vicious mail, you asked for responses, and now you have mine. I am vehemently opposed to homosexuality. I consider it to be a filthy, morally corrupt and, disease ridden practice. In my opinion homosexuality is nothing more than a perverted sexual preference. It has no place in my church. I will pass your e-mail address along. I'm sure you posted your address for the intent of getting attention. No response to this mail is necessary. I will not be responding to any mail. Wed, 19 Mar 1997 -- Subject: Your page This is a joke, right? Homosexuality is just like any other sin: not to be engaged in, and forgiveness to be asked for when you do. Please read your Bible, and stop trying to change it. You can't, anyway. Wed, 19 Mar 1997 -- Gay Christian is an oxymoron I cannot believe there is an entire web page promoting "gay Christianity", when Christ specifically and forcefully denounced such decadent behavior. To sin and repent is one thing; we all have sinned -- but define yourself by one sin you repeatedly commit and fully intend to continue committing, and to attempt to base a Christian denomination around this particular sin is truly unbelievable. We are called to mold ourselves around God, not to attempt to mold God into a convenient shape that accommodates our favorite vices. Please, for the sake of the faith, pray to God for release from your compulsion to the perverted use of your flesh, and may God richly bless and deliver you. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterians Denounce the Passage of Amendment B PLGC Press Release, from PLGC Co-Moderator The Rev. Laurene Lafontaine March 19, 1997 -- "It is truly a sad and tragic moment in our church's history," responded Rev. Laurene Lafontaine, co- moderator for Presbyterians for Lesbian and Gay Concerns after learning of the passage of Amendment B to the Presbyterian Church (USA)'s governance. "The leadership of PLGC, More Light Churches Network and "That All May Freely Serve" strongly denounce the passage of Amendment B. We are deeply disappointed and outraged that our denomination has chosen to make gay, lesbian, bisexual and transgender Presbyterians second-class members. Amendment B not only affects gays and lesbians, it affects everyone in the local church including single and divorced persons, who desires to serve God by the imposing of a purity code, unheard of since the Middle Ages." Amendment B, commonly known as the Fidelity and Chastity Amendment, received the required simple majority of 86 of the denomination's 171 Presbyteries yesterday. It puts into place a purity and ethical code which lifts up the repentance of so- called sexual sins, among others, as a benchmark for one's service within the Presbyterian Church (USA). Amendment B, deemed to be unconstitutional and theologically problematic by many scholars and leaders within the denomination, is headed for certain judicial challenge. "This denomination is split on how to respond to its own gay, lesbian, bisexual and transgender members, deacons, elders and clergy. The mere fact that the recorded popular vote is nearly 50-50 tells us that this Church is surely not of one mind. For this very reason, we are hopeful. We know that this is a justice movement, not unlike the movement for women's ordination or the movement to reverse attitudes about slavery within the last hundred and fifty years in our denomination's history. We trust that God's call to each person, particularly gay, lesbian, bisexual and transgender persons, will eventually be honored and celebrated. This travesty of discrimination will not thwart the Spirit of God. Those of us who are gay, lesbian, bisexual or transgender will continue to serve God faithfully, and yes, this church. "We encourage those Presbyteries who have not yet voted on Amendment B to be a strong prophetic witness for justice by voting "no." We affirm the Reformed tradition of the Presbyterian Church (USA) and God's Spirit moving among us. To that end, we trust that Amendment B will be rejected by the courts of the denomination" concluded Rev. Lafontaine. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Commentary on the Law of Chastity Popular Vote Close I don't know about you, but I feel much better knowing the popular vote is so close (51% yes versus 48% no). [The popular vote refers to the actual votes of ministers and elder commissioners in all presbyteries combined -- JDA.] Consider it in light of GA last summer: 57% yes/43% no. [And remember the votes were 95% or more against us in 1978 and 1991! -- JDA.] Let's call it a trend and keep on "marching in the light of God." Amendment B is bound to self-destruct. Although we have to waste time getting it repealed, let's not fail to realize that the Amendment has raised consciousness, and that has evidently done some good. No telling how popular we'll be by the time the amendment is repealed! I just might run for moderator! RIDE THE TREND! SPREAD THE NEWS! The presbytery count does not accurately reflect the convictions of the commissioners. All praise and glory to the body of Christ -- still at work in the world. -- Victor H. Floyd, RUVIC@aol.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Amendment B Has Helped Our Struggle The way in which we ultimately win is that issues thrown up by our opposition -- such as Amendment B -- work to our long-term advantage. Without Amendment B, Presbyterians would not be thinking about homosexuality, they would not engage in conversations with Gay and Lesbian people about who we are and how we contribute. Without Amendment B, many people would be left with antiquated stereotypes and unexamined hostile attitudes. The discussions and reactions to Amendment B have changed many people's minds. And in doing so, it is now safer for sons and daughters to come out to their parents, members to come out to their congregations and families to become closer. Amendment B sets a negative tone for the Church and community, but it will likely be minor in its practical impact. With the great division in the Church about the issue, it won't be enforced strongly. The disastrous loss in 1993 on Gay and Lesbian people serving in the military brought so much media attention, that no GLBT kid in the country thought that they were alone. A major accomplishment, even if we still cannot serve without lying. We will continue to talk about Amendment B and gay and lesbian people and we will continue to move more and more people, congregations and presbyteries to a more inclusive and loving position. Long term, we win. The more our opponents yell and scream about us, the more they attempt to enact anti-gay rules and legislation, the more they turn the public spotlight on us, the more we convince people that we are essentially just like them: members of the community, the church and their families. Silence is our enemy. We will have losses as we go, and at every loss or win, we move forward in winning the public debate. -- Bob Summersgill, summers@rt66.com, http://rt66.com/summers/bob.html * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Great Press Coverage I've just finished listening to Susan Andrews' wonderful commentary on PCUSA and Amendment B, on NPR's *All Things Considered*. Wow, what a wonderful piece ... and what wonderful publicity. Yet another blessing coming out of Amendment B! Who'd a thunk it?! -- Dot Shields, dhsh@umich.edu The publicity on the vote has been really good. The *Washington Post* story emphasized the closeness of the vote and the fact that those who opposed it would continue to disobey it. The San Francisco coverage was big. It's obvious to me from the Philadelphia experience and some other reports that the proponents tried (with some success) to motivate the troops through the media (how do you want your friends and neighbors to think about you -- the papers are going to claim Presbyterians are immoral, etc.) But in the long run it backfires, because the reporters see a tight vote and an interesting conflict. The *Philadelphia Daily News* ran a feature story on Paul Davis' ordination that they probably wouldn't have run without the Amendment B vote. (See story on Paul's ordination below!) The proponents of B have just spent an enormous amount of emotional capital *maintaining the status quo* and have managed to annoy folks in the middle, energize us to work harder, and given us a ton of publicity in the process. -- Chris Purdom, purdom@tesi.com, http://www.tesi.com/~cpurdom/ * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Chastity Belts, Anyone? Baltimore Presbytery voted yesterday with 29% affirmative and 71% negative! Hooray for Baltimore, albeit a Pyrrhic victory. Actual count was 52 for, 119 against, 4 abstaining. On one of the handout tables before the meeting someone had place a stack of absolutely HILARIOUS fliers for a "Medieval Chastity Belt" -- $49.95 call 1-800-LOCK-UP -- put out by the Presbyterian Donatists, complete with Biblical quotes and imprecations for gloomy days ahead. It went on and on and had everyone in stitches laughing so hard! Anyway, if you like a little humor poking fun at the conservatives, you'll love this little gem. Now I've got to find out who made it up. Everyone was looking at me with a question on their faces. I have no idea who did it, but it's really swift. -- Lew Myrick, Myrick@jhu.edu [Hmmmmm, how's your church history? Who were the original Donatists? I looked them up -- a rather fanatical 4th century sect. -- JDA] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Let's All Come Out Together I must confess that I do think that the response facing us is rather simple, in that we should all stand and declare ourselves and, for those of us called to ordain ministries, ask our sessions and presbyteries whether they are prepared to love us enough to defy the Presbyterian Church (U.S.A.) Constitution openly and boldly. We should all come out and ask them to come out with us, and ask our brothers and sisters in the pulpits, seminary halls and in the halls of Louisville to come out with us as well. Let's dare the institutional god to throw us all out. No doubt that God loves us enough to call us her children, but does the church? Does the institution where we sit ourselves down every week and pay our tithe love us enough to stand with us and support us and say "No!" to this constitutional apartheid. If not, then why abuse ourselves? It was not in the name of patience or accommodation that Mandela spent those years on that South African prison island. I agree that staying is a choice one may make, but do not argue that we move this cause forward one bit if we sit in our pews or stand in our pulpits in the silence of the closet. So declare yourself loudly and boldly as a proud open gay/lesbian/bisexual/transgendered person, and ask the institution, local congregation, presbytery, or denomination, whether it loves you enough to stand with you. Yes, there are individuals in the institution who will stand with you, but they will be there whether you are inside or outside the institution. The question is whether a church which has unequivocally said we are not welcome is worth our love and our time. Perhaps so, but only if we tell her she will have to figure out how to make this clear and unambiguous law work as we stand before her as proud and unrepentant gay/lesbian/bisexual/transgendered persons. So ask your session and presbytery how they will enforce this law as it relates to you? By the way, the lawyer in my little head (which is what I do for a living) is still thinking of creative ways to challenge this amendment. Love to hear your thoughts. It is true that I am not part of those gentle happy people singing for my life, but I guess you figured that out. By the way, in the interest of full disclosure, as was pointed out to me earlier, I do belong to and am an elder in a church which has to date and probably will in the future decide to openly defy the constitution. Guess we will be in court soon. Also, in the interest of full disclosure, I am the only openly gay attorney in a major firm in Cincinnati, which probably just means I am stupid. My partner Paul tells me enough full disclosure for now. -- Shalom, Jack B. Harrison, JBH502@aol.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Twins by Jeanette Stokes, Words & Spirit, StokesNet@aol.com Meet the new Presbyterian twins: Fidelity and Chastity. Fidelity is the married one. Chastity is single. How are we going to live with these new sisters in our church. They were sent to be the guardians at the gate, to keep gay men, lesbians, and transgendered people out of the leadership of the Presbyterian Church, USA. I did my part to keep them out. Now that they are here to stay for a while, the question is whether there is a way to put them to work doing anything useful. Can we radicalize them? Can we turn them into feminists? Can we reclaim these two perfectly good words? What do they mean? Definitions: Fidelity (American Heritage Dictionary) noun 1. Faithfulness to obligations, duties, or observances. 2. Exact correspondence with fact or with a given quality, condition, or event; accuracy. 3. The degree to which an electronic system accurately reproduces the sound or image of its input signal. Fidelity (Thesaurus) n. Faithfulness or devotion: allegiance, constancy, dedication, fealty, devotedness, loyalty, steadfastness. n. Freedom from deceit or distortion of fact: truth, truthfulness, veracity, verity, reliability, authenticity, untruth (antonym), untruthfulness (antonym), deceit (antonym), deception (antonym), inaccuracy (antonym). n. Correspondence with fact or truth: veracity, accuracy, correctness, faithfulness, truthfulness, honesty, integrity, frankness, openness, sincerity, exactness, verity, exactitude, precision, untruthfulness (antonym), deception (antonym), deceit (antonym), falsehood (antonym), fabrication (antonym). Chaste (American Heritage Dictionary) adj. 1. Morally pure in thought or conduct; decent and modest. 2. a. Not having experienced sexual intercourse; virginal. b. Abstaining from unlawful sexual intercourse. c. Abstaining from sexual intercourse; celibate. 3. Pure or simple in design or style; austere. Chastity (Thesaurus) n. The condition of being morally pure: chasteness, modesty, purity, virtue, virtuousness, celibacy, innocence, continence, abstemiousness. I especially like this part: fidelity means "correspondence with fact or truth, honesty, integrity, frankness, openness, sincerity." We can work with that. We can live with Fidelity. It is Chastity who is giving me fits. One part of the definition is about being single and never having experienced a sexual relationship. To be chaste depends on the past in the sense that if you are divorced you could not be chaste, having been part of a sexual relationship. I'm not sure what Catholic orders do about women who want to be nuns and have been married. I guess if you take a vow of chastity you start from the moment of the vow. If you have not had sex in a day, are you chaste? In a week? In a month? In a year? This is a prickly one. Chastity seems to be Miss Priss, trying to say that she is better and purer than everyone else. I like the part of chastity that is about being "decent, modest, and simple." Amendment B is NOT faithful to the tradition and it is not chaste (i.e., it is not decent, modest, and simple). It is boastful and intends to say that straight people who are celibate or in monogamous marriages are BETTER than other people. Better than gay men, lesbians and transgendered people who are in faithful relationships. Better than unmarried 80 year old people who chose to live together as partners instead of getting married. Better than two adults who chose to have a sexual relationship before they get married. Fidelity means that one is faithful, loyal, true, and steadfast. I would think we would want for people to be those things always. So, fidelity applies to everyone and chastity only to those who are single. Chastity is a more specific requirement. The people who wrote the Amendment would want for single people to interpret Chastity as celibacy, which is only one of its meanings. A Catholic friend offered this meaning for chastity: refraining from sexual behavior that is inappropriate to one's state. So for a vowed celibate that would mean abstaining altogether, for a married couple it would mean monogamy. For gay men and lesbians that would mean .... For single people in committed relationships that would mean .... We may actually be able to work with this language. I want for people to avoid "inappropriate" sexual activity. I just have a different definition of inappropriate than the folks who wrote Amendment B. This may seem like splitting hairs, but I do not want to see Fidelity and Chastity turned into boarding school proctors who go from door to door after lights out to see if anyone is breaking the rules. What we should be talking about here is faithfulness to the community, faithfulness to our call to care for one another and for creation. Amendment B co-opts Fidelity and Chastity into the service of the church's being anti-gay and lesbian. We don't have to let them be so narrowly defined. Jeanette Stokes is a Presbyterian clergywoman, writer, and artist in Durham, NC. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Responses to the the Passage of Amendment B Protests in Louisville From *The Letter* -- Kentucky's gay and lesbian newspaper (April 1997) Gay and Lesbian Presbyterians Protest at Headquarters A small group of gay and lesbian Presbyterians and supporters stood outside the headquarters of the Presbyterian Church USA in Louisville on March 21 to protest approval of a church amendment that bars non-celibate gays, lesbians, and heterosexuals from ordination. "The time for queers to get off their butts and mobilize is now," noted Jim Oxyer, a gay employee of the church. "There can be no more sitting on the fence." One person directly affected by the vote is Rev. Howard Warren of Indianapolis, leader of the protest, who is gay. "I'm chaste," he said, "but how would they know that?" He mentioned two cases of suspected non-chastity brought before a church court recently. Both were eventually dismissed. "This amendment deals with only one of the seven deadly sins," he noted. "Already we have a woman who's asking if they're going to bar her from the ministry because of the sin of gluttony. Why aren't they concerned about that?" Warren said that there is already talk of an intra-church lawsuit on that very point. Such a suit couldn't be filed until after the June meeting of the General Assembly, when the chastity amendment will be formally accepted as part of the church's *Book of Order*, or constitution. Regardless of what happens in the coming months, he believes many ministers, both gay and straight, may begin leaving the church altogether. Most likely destination: the United Church of Christ, which accepts gays for ordination. Both churches have common roots and similar theologies, differing mainly in their organizational structures. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Services of Grief, Prayer and Opposition Services of grief, prayers and opposition took place around the country. Here's the press release from New York City: Welcoming Presbyterians A network of Presbyterians, committed to strengthening the integrity of Biblical interpretation and to opening the doors of the church that all -- regardless of sexual orientation -- may be welcome to share in the abundance of God's grace. Press Release, March 19, 1997. Contacts: Clifford Frasier, 212- 288-6743, 889-5833; Rev. J. B. Shepherd, 212-675-6150. Welcoming Presbyterians to Pledge Non-Compliance with Amendment B on Palm Sunday Presbyterian ministers and churches in New York City are preparing to pledge to resist all efforts to implement Amendment B. On Palm Sunday, March 23, from 5:30 p.m. - 6:30 p.m. at First Presbyterian Church in Manhattan (@ 5th Ave. and 11th St.), congregations from across the city are gathering for a Service of Grief, Prayer and Pledge to Opposition. At this special Palm Sunday service -- when Christians remember Christ's entry into Jerusalem where he is betrayed and killed -- 16 self-affirming lesbian and gay Presbyterian elders will serve communion, and then hundreds of Presbyterians will mail pledges of resistance to the Stated Clerk of the General Assembly of the Presbyterian Church (U.S.A.). Similar worship services are planning for Palm Sunday nation wide. This action comes in response to the Presbyterian Church (U.S.A.)'s recent adoption into its constitution of an amendment known as Amendment B. This amendment requires all deacons, elders and ministers "to live either in fidelity within the covenant of marriage between a man and a women or chastity in singleness." While sounding innocuous, this amendment lays the constitutional groundwork within the Presbyterian Church (U.S.A.) for the active pursuit and disqualification of deacons, elders, and ministers who are self-affirming lesbians and gays. While impacting single heterosexuals, the original intent of Amendment B is to exclude gay and lesbian Presbyterians from full participation in the church. The Service of Grief, Prayer and Pledge to Opposition marks the birth of a new organization -- *Presbyterian Welcome: Inclusive Churches Working Together.* Located at Jan Hus Presbyterian Church (351 E. 74th St., NYC 10021, 212-288-6743), *Presbyterian Welcome* is committed to overturning Amendment B and is committed to direct action aimed at opening the church to all people -- including self-affirming lesbians and gays. Of the 172 presbyteries voting nation wide, a simple majority is required to pass an amendment to the constitution. On the Tuesday before Holy Week, March 18, the vote rose to 87 presbyteries for and 65 against. However, the popular vote nation wide is extremely close, and has divided the Presbyterian denomination nearly down the middle: 12,030 for, and 11, 442 against (in percentages, 51.1% voted for and 48.9% against). There are approximately 20 presbyteries still to vote. Pledge of Opposition Holy Week, 1997 Dear Clifton Kirkpatrick, In response to the passage of Amendment B, I pledge: - to affirm that God's love embraces all people; - to resist efforts to exclude leaders from the Christian Church on the basis of marital status or sexual orientation; - to endeavor to build a Church as inclusive as the grace of God. In Jesus Christ, Signed:__________________________________________________________ * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Covenants of Dissent PLGC board member Gene Huff writes: Many of us have been strategizing about next steps following the Amendment's passage - - particularly what sessions might do to declare themselves in opposition to this constitutional change. Two groups have suggested covenants of dissent: the Stonecatchers group with leaders on the east coast -- National Capital (Washington, DC) area -- and on the west coast under leadership of Old First Church, San Francisco, Tim Hart-Andersen, pastor. Representatives of both have talked and decided it would be cumbersome and also unnecessary to try for common wording and a fully coordinated program -- better to let it fly freely from any and all directions as the Spirit moves. However each has put out a statement as a sample or suggestion. The idea is to get both out widely to encourage sessions to take some action of this kind. Each statement tells you who to contact to report results and eventually a public listing of sessions will be made, perhaps about General Assembly time in June. Spread the word! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Covenant of Dissent (San Francisco) dissent (di.sent', n. refusal to conform to the rules and beliefs of an established church) The close vote among the presbyteries on Amendment B shows serious division and disunity within the church. We find ourselves in deep pain over the passage of this amendment, and in good conscience, cannot support it. We love the church and respect its constitution too much to be silent in the face of what we perceive as being inconsistent with Reformed faith and polity. The amendment says: Those who are called to office in the church are to lead a life in obedience to scripture and in conformity to the historic confessional standards of the church. We respond: We cannot be party to a theology which would assert a hierarchy of authority for our lives that does not begin and end with Jesus Christ. Our obedience is to him -- and to him alone - - as attested to in Scripture. All other standards, including the confessions, are subordinate. The amendment says: Among those standards is the requirement to live either in fidelity within the covenant of marriage of a man and a woman, or chastity in singleness. We respond: We cannot be party to a standard for sexual behavior which precludes the possibility of responsible sexuality within loving, same-gender relationships, or which focuses solely on fidelity and chastity. The primary standard for all human relationships -- sexual and otherwise -- is the love of Christ. The amendment says: Persons refusing to repent of any self- acknowledged practice which the confessions call sin shall not be ordained and/or installed as deacons, elder or ministers of the Word and Sacrament. We respond: We cannot be party to an understanding of sin which narrows the scope of human sinfulness to behaviors proscribed in the historic confessions. Sin, as understood in Scripture, is much more radical than that; our need to repent is much more profound; our reliance upon the grace of God much more complete. Therefore, with reluctance and with humility, and before God and before our sisters and brothers in the church, we raises our voices in dissent, and covenant with other Presbyterians to: - uphold the constitution of the Presbyterian Church (USA) in all its provisions, except G-6.106b (Amendment B); - remain in the Presbyterian Church (USA). trusting in the grace of God and working to change the constitution of the church; - continue full financial support of the mission of the Presbyterian Church (USA) and its per capita apportionment; - participate responsibly in whatever disciplinary measures may be brought against us for this action; - pray for the reconciling spirit of our Lord Jesus Christ to transform the entire church; - continue to practice full hospitality for all God's children in our life and work as a community of Christ's disciples. Signed: _________________________________________________________ Session of:_____________________________________Date_____________ This Covenant of Dissent is one model for response to Amendment B. There are others circulating. Please contact the Rev. Timothy Hart-Andersen at Old First Presbyterian Church, San Francisco, 415-776-5552 to help advance this "Covenanters" strategy. Let us know if you adopt this or another statement in opposition to Amendment B. Thank you. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Covenant of Dissent (Washington, DC) As faithful Christians and loyal Presbyterians, our faith and conscience compel us to state the following: - Jesus welcomed all people who came to him in faith, refusing none by reason of race or condition, even when these conditions were clearly proscribed by law. - Jesus commanded us to love one another, even as he has loved us. Scripture and our confessions command us to love the Lord our God, love our neighbor as ourselves, deal justly with all men and women in word and deed, and defend the oppressed, - The gospel is to be preached to all peoples, as Jesus commanded, and the church is to be inclusive, as Peter and Paul preached. Our constitution affirms this by requiring only baptism and a public profession of faith in Jesus Christ as Savior and Lord for membership in the church (G-5.0101). - The church is exhorted to strive for justice (W-7.4001) which calls for dealing honestly with each other and redressing wrongs against individuals and groups in the church (W-7.4002). - The church is enjoined to practice openness and inclusiveness in the name of Jesus Christ (G-3.-0401b, G-4.04O3, G- 5.0103), and no-person shall be denied membership because of any reason not related to profession of faith (G-5.0103). - The right of the people to elect their own officers is inalienable (G-1.0306). - Active members are entitled to all the rights and privileges of the church, including the right to vote and hold office (G- 5.0202). - Officers differ from members in function only (G-6.0102). - There are truths and forms with respect to which faithful Christians may differ (G-1.0305). - The decisions of church bodies may be in error (G- 1. 0307). - God alone is Lord of the conscience (G-1.0301). - The recently passed amendment to G-6.0106, which adds section b ("amendment B"), is not indispensable in doctrine or Presbyterian government nor is it an essential tenet of our faith. - The amendment relies primarily on our Confessions which, by their own admission, are subordinate standards in the church and in which no one statement is irreformable (C-9.03). In obedience to our Lord Jesus Christ, guided by scriptures and the legacy left to us by those who went before us -- our Confessions and the Book of Order, and after individual and collective study, consideration, and prayer, we have determined that we cannot agree to abide by the recently passed amendment to G-6.0106 ("amendment B") without violating our informed conscience, faith, and interpretation of our obligations. We covenant together to elect, ordain, and install as officers those members with suitable gifts who are called to ministry, who are persons of strong faith, dedicated discipleship, and love of Jesus Christ, and whose manner of life is a demonstration of the Christian gospel in the church and the world, without additional requirements or restrictions. Signed:_____________________________________ date:_______________ Session of:______________________________________________________ Prepared by elders and pastors from National Capital region on March 25, 1997. Please return signed copy to Stonecatchers, 1313 New York Ave. N. W., Washington, D.C. 20005. The Stonecatchers plan to add a cover letter and send the statement to those who subscribed to the advertisements over the past four months. Other contacts are solicited. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Openly Gay Presbyterian Ordained to Ministry in More Light Church [Well, yes, it's the wonderful, inclusive United Church of Christ that ordained Paul on March 23, but he grew up Presbyterian, went to Princeton Seminary, and was forced out of the PC(USA) because of its anti-gay apartheid rules. So we still think of Paul as one of us, one of ours, along with other exiles. We thank God for the welcome provided by the UCC. -- JDA February 19, 1997 -- We, the congregation of Tabernacle United Church, are thrilled that Paul Davis will be ordained to the Ministry of the Word and Sacrament, having received a call to serve as Minister of Congregational Life for the First Congregational Church (UCC) of Portland, Oregon. Paul is our brother in Christ, an active member of Tabernacle United Church since 1991, a frequent guest preacher at Tabernacle and other worship venues, and under the care of Tabernacle as a candidate for ordination. Baptized at the Miami Shores Presbyterian Church, Paul grew up in that congregation and in Sunrise Presbyterian Church (also in the Miami area). He graduated from Stetson University in 1986, attended Princeton Theological Seminary as a candidate from Tropical Florida Presbytery, and graduated with the Master of Divinity degree in 1990. As a lifelong Presbyterian, he intended to seek ordination in that denomination. Paul Davis has shared the gifts of the Holy Spirit with us, with the Presbytery of Philadelphia, with the Pennsylvania Southeast Conference of the United Church of Christ and with the Philadelphia Association. Through the grace of God, Paul has not permitted rejection by others opposed to his very being to stand in the way of his fulfilling God's plan for his life. We are grateful that the United Church of Christ does not bar sexual minorities from serving the church, and is able to recognize that we are all children of God and equal in God's sight. When we ordain elders, we say that there are many gifts, but it is the same God who grants them. We are saddened that the Presbyterian Church (USA) does not choose to recognize the many gifts brought by Paul and other gay and lesbian seminary graduates, and deprives its congregations of those gifts. And although the UCC is ordaining Paul, there are congregations in each denomination that would not welcome Paul's ordained ministry because he is a gay man who chooses to be open and honest about this aspect of his life. We hope that as more church members participate in services of ordination such as this one, and as more congregations are ably served by gay men and lesbians called to serve the church by God's Holy Spirit, more hearts and minds will be touched by their service and come to accept the gifts they offer. It is as both a United Church of Christ congregation and as a Presbyterian (PCUSA) congregation that we bless and participate in this ordination. All Tabernacle members belong to both denominations, so while the ordination rite is performed by the United Church of Christ, we are gathered as a Presbyterian Church (USA) body as well. Paul Davis is not ultimately being ordained by the Presbyterian Church, as he originally wished, but there is still one Presbyterian congregation that calls him their own. We are grateful for the support of the More Light Churches Network and their continued work for equality within the Presbyterian Church; we are also grateful for the Opening and Affirming church which called Paul, and for all Open and Affirming congregations who are unequivocally stating their intent to include gay and lesbian members in the full life of the church. In the spirit of love that drew Paul Davis to the ministry, please endorse this statement with your signature and return it to Tabernacle United Church. Join with us in praying for the unity of Christ's body; for Paul Davis and his partner Jim Hryncewich as they go forth in new ministry; for those who would bar the ordination of sexual minorities or expressly seek to silence their message; and for those who have made such an ordination possible, and who continue to seek justice, love kindness, and walk humbly with God. -- Adopted by the congregation February 23, 1997. Later: It was a beautiful, moving, 2 hour service. The call to worship, sermon, and dedication of the offering were all performed by Presbyterian clergy, and the scripture readings were all by gay and lesbian Presbyterian elders. -- Chris Purdom, purdom@tesi.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [Box to accompany Paul Davis Ordination article] More Light Church Seeks Pastor This wonderful congregation, Tabernacle United Church (UCC/PCUSA) in Philadelphia, is seeking a part-time pastor: "Small, progressive, urban, More Light church with city-wide membership base seeks a qualified pastor and community builder to nurture a creative congregation, wanting to grow as a community and strengthen our witness in both church and society. Building towards a full-time pastoral position." Candidates can contact Chris Paige, chair of the search committee, at cpaige@juno.com or 215-849- 2178. PIFs can be sent to the church c/o the search committee: Tabernacle United Church, 3700 Chestnut St., Philadelphia, PA 19104, 215-386-4100. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Alleluia, Anyhow! Sonnie Swenston, HeySonnie@aol.com The Presbytery of San Gabriel voted in favor of Amendment B by a vote of 184 to 100 at a special meeting in January. At the regularly-scheduled meeting in January, the enforcement began. Let me give you some background: Last year, Katie Morrison, a seminarian who is a lesbian (see her story in Called Out) was elected by her school, San Francisco Theological Seminary (SFTS), to serve as the alternate Theological Seminary Advisory Delegate (TSAD) to General Assembly. The election of a TSAD and an alternate is a privilege of the seminary: the election is subject to verification of the elected persons "candidate" or "inquirer" status by their home presbytery. This is usually considered to be an honor to the student, and is considered to be pro forma. It comes at the beginning of the meeting, during the report of the Stated Clerk. However, the rules in the *Book of Order* had been strengthened, so that the presbytery now has the authority to in effect "re-elect" the TSAD elected by his or her classmates. So, last year, Katie's election was overturned by the presbytery of San Gabriel. During the committee process, the Committee on Ministry discussed this. Some things were said which were vile. Some things were said which were potentially libelous. At no time did the Committee on Ministry, or any of its members, contact Katie. The meeting was held, the presbytery voted to not send Katie to GA as a "non-voting alternate advisory delegate," as Katie's father Steve put it. The next meeting, three of Katie's classmates came to the presbytery to speak of Katie's ministry to them: a vote to reconsider her status was taken, but it failed by a vote of 101-101. Now it is 1997. Katie has been elected as the TSAD from SFTS. Again, it must come before the Presbytery of San Gabriel for its approval. This time, Katie decided that she herself must appeal directly to those present at the meeting. "Its a chance for me to witness to them," she said. Again, the Committee on Ministry had met. This year, there were two candidacies to be voted on: The Seminary of the West had also elected a student from this presbytery. Their recommendation was to elect the other person (a straight, white man who happens to be a great heterosexual ally), and that they were divided over the election of Katie, so they came with no recommendation. Once again, no one from the Committee on Ministry contacted Katie. Once again, things were said that should have mandated confirmation or denial by Katie. This time, when one of the minister-members stood at the microphone, to tell people that he had been witness to Katie's "inappropriate" behavior at the 1989 GA, the moderator forced him to expand on his allegations. After he did, someone stood and said that we should now hear Katie's side of the story, and asked if Katie were present. The moderator then called Katie to the mike. Katie was all dressed up and shiny. The picture of a model Sunday School student. She had been sitting in the front of the room with her parents and her pastor. She came forward to address those assembled. Katie began by saying that she didn't want to spend much time on what this minister had said, other than to say that it was untrue. She said that she wanted to talk with them about the love that she has for Jesus, and that she has felt Gods calling to ministry for years. She was graceful and articulate, and she said the things that if said by any other (read "heterosexual") candidate or inquirer would have gotten great approval. Instead, ballots were cast, and when the vote was announced, the result was 97 yes, 108 no, with 2 abstentions. The moderator, another heterosexual ally (in "real life"), was beside himself, and all but unable to continue. The vote was announced just before dinner, when we usually have our Sharing of Joys and Concerns. He could not do that, deferring it until after dinner. He wondered aloud why God has called him to be the moderator of this presbytery at this time. I thought he was going to cry. After dinner, a number of those who had been there were gone. The meeting continued. Katie stayed through the entire meeting. A dissent was called for, and a long line of people stood in line to sign the petition. After I had signed it, I looked around for Katie, and I saw her. As the evening ended and the meeting adjourned, Katie had made her way to the back of the room. She stood tall and smiling, and greeted people at the back door as they made their way out of the hall. She was the pastor, greeting the congregation after the service. She was the image of grace. A couple of weeks earlier, I had jokingly rebuked Katie for her use of the word "alleluia" during Lent. In the car, leaving the meeting, she said to me, "Hallelujah! Alleluia, anyhow!" * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * From the Shower of Stoles Project by Martha Juillerat About ten years ago I had the opportunity to see the traveling display of the Vietnam Memorial when it came to Chicago's Grant Park. This was a replica of the memorial in Washington, D.C., exact in every way except slightly smaller. I grew up in Boston during the Vietnam era. The "Vietnam conflict," as it was called, found its way to Boston, a city that was torn apart by years of protest. Students took to the streets by the thousands in the late 60's and early 70's. I remember my sister's high school graduation being disrupted by anti-war demonstrators. My own junior high school was shut down three times by student moratoriums. Even our church became a place of conflict as our "hawk" pastor and "dove" student intern engaged in a public battle over the issue. Yet none of this could have prepared me for what I would see and feel in Grant Park years later. There, against a plain black wall, were the names of those who had died in Vietnam, row upon row of names. And on the ground below those names were personal memorials: flowers and faded photographs, prayers to the saints written in Polish, Spanish, Lithuanian, Italian; crosses, wreaths and candles; stuffed animals and old letters; team caps, combat boots, and school letter jackets. Nothing had ever touched me so deeply or made the tragic cost of this war so real. I came away from there a different person. We have learned the importance of naming. We have learned this from symbols like the Vietnam Memorial and the Names Quilt. We need to embrace this lesson for our own Presbyterian gay, lesbian, bisexual and transgendered community. As I write this article, Amendment B appears to be on the verge of passing in a majority of presbyteries. Now more than ever the church MUST know who it is that is being hurt by these draconian measures. The church must learn that their actions are hurting not just a few "gay extremists," but are affecting hundreds and hundreds of us. One powerful way for us to be named and recognized is through the Shower of Stoles Project. This display of over 360 stoles from g/l/b/t folk across the country stands as a silent witness to those who are being barred from freely accepting their God-given calls to serve the church. The collection has become an important tool for telling our stories; even the dozens of anonymous stoles have stories, letters and prayers attached to them. The Shower of Stoles will be displayed in at least 14 states this year. You can help us take our stories to the church in these ways: 1. If you are a gay Presbyterian and have not already sent us a stole, we encourage you to do so. **Please note:** We have moved! Our new address is 3538 22nd Ave. So., Minneapolis, MN, 55407, (612) 729-7180. 2. Plan to include the stoles in your worship life. **We are asking every supportive church in the denomination to request at least a dozen stoles and have them displayed in your sanctuary on the Sunday when new classes of elders and deacons are installed** as a tangible way to remember and pray for those who cannot freely serve the church. 3. We will have the stoles at General Assembly again this year. We need lots of volunteers throughout the week to help us display, distribute and collect the stoles. If you are going to G.A. for any part of the week and can help out, please call or e- mail us no later that June 8. (Internet: Martha_Juillerat.parti@ecunet.org / PresbyNet: Martha Juillerat) 4. Consider making a donation to the "Shower of Stoles Project" to help defray the costs of taking the collection around the country. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [Box: PLGC is pleased to announce that Lisa Larges is joining Chris Glaser as a regular *More Light Update* columnist. Welcome, Lisa!] The Fruits of the Spirit All Puns Intended by Lisa Larges Note: I've reverted to using the shorthand "Lavender people" to refer to gays, lesbians, bisexuals, transgendered persons, straight allies and other fellow travelers. I know some have some quite legitimate concerns about a shorthand like "lavender people"; Some have argued that "lavender people" makes our community, in name at least, people of color, thus blurring important distinctions between categories of race, gender and sexual orientation. Others, who have invested a lifetime in the right to be named clearly and openly as "gay" or "transgendered" may question whether a catch-all term holds the danger of becoming one more "closet term." Personally, I have limited patience for those who have little patience for politically correct language. Yes, it is awkward, and ever changing, and sometimes silly sounding; but language has always been full of land-mines, and even though we may long for the simplicity of the time when we could lob words about without caring whom they hit or whom they obliterated from the landscape, this doesn't make their power any less lethal. Now that the dialogue has expanded to bring in more voices in choosing what words are life affirming and which demeaning, the process is a lot more messy and clumsy; but its a lot more interesting as well. It reminds me of what a living language is supposed to be all about. So, I'll continue to use "lavender folk," but I recognize at least some of its limits, and I am open to modifications, criticisms, and creative alternatives. Isn't language fun? Here's a joke that has been circulating on the internet (that chemical free, virtual cocktail party of the 90's.) I heard it from God's Glorious Gadfly, Mr. Howard Warren (who has a virtual reality all his own) as he hosted the Saturday night Talent Spectacular at the Midwinter PLGC retreat. A certain upstanding Presbyterian dies and goes to hell. (Okay, don't be asking how one would know that one had left the Presbyterian Church and gone to hell -- you cynics!) Surprised by this unforeseen turn of events our Presbyterian inquires of the gatekeeper just how she has wound up in hell. The gatekeeper isn't sure but assures her that she is in good company; Calvin, Luther and even Augustine, in all of his augustness were also spending eternity in hell. But none of these knew the reason for it. Finally our Presbyterian came upon St. Paul, languishing in hell, and asked him why they were all there. "Sorry," Paul says, "I made a mistake. It was works, not grace." There is always that small terrible fear that indeed it just might be works. It's the trap of "works righteousness" and Lavender people, like women and people of color, get caught in it. "If only I am nice enough. If only they never catch me being angry or uppity. If only my life is spit polish, all- American, squeaky clean enough. If only I work twice as hard, for half as much, for twice as long -- then maybe they'll hire me, promote me, accept me, let me into the club, ordain me." Wrong! Homophobia, like racism, sexism and all its other cousins, just doesn't dance to that kind of tune. As long as we persist in thinking there is something we can do to cure homophobia -- act nicer, talk better or any of the thousand variations -- then the stronger homophobia will grow. In the end, as in the beginning, we fall back on grace. Fostering compassion, speaking our truth clearly, and all other strategies can create a space where homophobia can be shed, but in the end what changes homophobia is the homophobe, and the Holy Spirit. But, propelled by the terrible mechanics of homophobia, the Church, in passing amendment B, is careening headlong after a revitalized works theology. Newly enamored of the Confessions, supporters of Amendment B, seem to have missed the one central theme and highest truth of these historic documents: it is grace and grace alone. Yet,here's the wonderful irony to me in all of this: If or when our denomination decides to abandon the radical truths of Luther and Calvin and re-institute criteria for sainthood, one would have to admit that lavender folk would turn up at the top of the list. Lavender Christians, as it has been often observed, more often than not have had a profound and transformative encounter with grace. It is what has enabled us to step out of all the demeaning demoralizing labels placed on us and claim our rightful place in the realm of God. Perhaps because of this confrontation with the tender power of grace, Lavender Christians can so fully embody the "fruits of the spirit." I was reminded of this at the PLGC midwinter retreat in Cleveland. I couldn't imagine a lovelier, livelier group of people. The kind of people the Church needs far more of. Women and men who try their best to live out the Gospel in their ordinary lives; taking care of parents, raising and loving their children, working hard at jobs, working harder in their churches and communities, striving to create healthy loving relationships, struggling to be better persons .... Here are just a few examples I took with me from that midwinter retreat. Dan Stopker from Detroit spoke through tears of joy of his love for his children. Now grown, at their births he gave them each a nickname: "Wonderful," and "Marvelous." Dan spoke of the time three years ago when he had been hospitalized with an AIDS related neuralgia. The disease affected his eyesight so that he had only a window of vision in one eye. Visitors who came to his hospital room had to kneel on one side of the bed in order for Dan to see them. Dan spoke of one afternoon when all his friends and family gathered with him, young and old, all crowded together on one side of his hospital bed, sitting on the floor side by side so Dan could see them all. Clearly, they loved this kind, gentle father and friend. Rob Cummings spoke of a young woman he had met recently. In her own process of coming out she had sought someone in the church who would be willing to talk with her, and most of all, listen to her. Rob became that person for her, a friend and mentor. Last fall, when Rob and some friends went to Washington to be present for the ceremonies surrounding the quilt, Rob called up his new friend and invited her along, "If you don't mind hanging out with some old queens, we'd loved to have you along." On the last day of the retreat I had a wonderful conversation with Dick Myers from Milwaukee, a new PLGc-er. Dick told me this coming out story: Dick had worked for a corporation for twenty- four years until the company folded and Dick was out of work. He came to realize that this crisis time in his life gave him a chance to do something he had needed to do for a long time -- come out. The first person in his family he told his news to was his sister in Tennessee. This was her response: "How wonderful. Now my kids will have a positive gay role model in their lives." Isn't that the way it ought to be? Some day, some fine fine day, when our denomination is at last finished with wandering about in the quagmire of its own homophobia, it will look around at all the Lavender Christians still in its midst and say only, "How wonderful!" * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light: What Difference Does It make? By Donna Michelle Riley (Note: Donna solicited input on the PLGC-List to a draft statement about why making a More Light Statement is important -- why it makes a difference. She writes: "You all have been so wonderful in helping me write this, and it has become quite a piece! I had to squeeze it onto one page. Here it is -- I think it's ready to be given to my church's session. I incorporated almost everyone's comments, sometimes verbatim -- I hope that's OK. Please feel free to share it if it's relevant! Tell people it's the product of collaboration in cyberspace! There must be the language of at least 12 people in here -- thanks so much!" 1. We are called by Jesus to declare our faith aloud and not hide our light under a bushel (Matt. 5:15-16). This includes being honest with others about the radical inclusivity of our church, even if it means the disapproval of the religious authorities -- it's what Jesus would have done. 2. The gifts of gay and lesbian members will be shared even more freely and fully than they are now. 3. We will be a role model to other churches and through our example help them have the courage to join us. A More Light statement is a witness to the rest of the Church, proclaiming loudly and clearly where we stand. Both the allies and adversaries of gays and lesbians in the Church need to hear this. 4. If we want gay and lesbian people to stick it out in the Presbyterian Church, then it would be a meaningful gesture of support for Sixth Presbyterian Church to demonstrate its willingness to stand with gay and lesbian people. Many gays and lesbians do not trust the words of the Church with good reason, so a public declaration -- a congregation's "coming out" -- is an act of faith for gays and lesbians to witness. 5. Not having an official policy with regard to sexual orientation and ordination puts a great burden on gay and lesbian people who are called to serve -- they must either come out and risk rejection from their church community, or consciously hide a part of themselves. Ordaining without regard to sexual orientation but then hiding it (not admitting we do it, not making it official policy) means that our church wants to keep its inclusiveness "in the closet." This sends a message (however unintentional) that we are ashamed or embarrassed to have gay and lesbian officers. 6. With the passage of Amendment B, we are now members of a constitutionally homophobic Church. Maintaining such membership (for gay or straight persons) is a serious matter of conscience. The tone and content of national church policies demand an intentional, precise, and public response from the local congregation, both for the integrity of the local congregation and for those seeking such a congregation. 7. Affiliating with the More Light Churches Network is an evangelistic move that will invite folks (not just gays and lesbians) who share our goal of an inclusive church to visit Sixth. Being More Light puts us on widely circulated lists people refer to when they are looking for a new church. The experience at churches like Mt. Auburn in Cincinnati is that the public declaration is also important as an outreach tool to the gay and lesbian community. 8. The More Light Churches Network offers its member churches support in the struggle for a more inclusive Church. Participating in the connectional More Light movement will help Sixth know that we do not stand alone, and give us the opportunity to learn from and support others on the journey. For example, being part of the network would better equip us to comfort and minister to those hurt by Amendment B. It is also very encouraging to current MLCN congregations every time the network's membership grows by one. 9. An inclusive church that does not make a More Light statement is like a worker in a union job who does not join the union. These non-union workers reap the benefits of those who join the union, pay their dues, and do the work and negotiating -- but they never take on any of the associated risk. As Christians, I think we are called to take that kind of risk both for ourselves and for those who are unable to take that risk for themselves. 10. Baldwin Park Presbyterian Church articulates its reasons for making its More Light statement in 1989: Believing that the church most of all should be the place where persons can live with openness and integrity to their conscience, we put no special requirement on anyone to maintain a hidden or secret life within the church for fear of rejection. Also, we pledge ourselves to oppose by word and action injustices toward other persons, as we would oppose injustices toward ourselves. Acknowledging that, because of the reality in the Church, as well as in society at large, gay and lesbian persons may have justifiable reason for uncertainty as to their reception, we act here to make clear, explicit, and real, our genuine welcome of all persons. This explicit welcome, we believe, is warranted and right. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * A History of the More Light Movement at Lincoln Park Presbyterian Church and in the Presbyterian Church (U.S.A.) As an extra special treat, we share with our readers this wonderful brochure designed by Barry Smith for Lincoln Park Presbyterian Church. It comes as a special insert in this issue of the More Light Update. We thank Barry for his long service in striving for More Light at Lincoln Park, and in the Presbyterian Church (U.S.A.). And we thank the Session of Lincoln Park Church for letting us share Barry's creative design with the whole church. SORRY ELECTRONIC READERS -- NOT INCLUDED IN THE ELECTRONIC VERSION. Contact Barry Smith for a copy: 2970 N LAKE SHORE DR APT 18F, CHICAGO IL 60657-5641, 312-281-9205, barry@suba.com Inside of the brochure Barry lays out the history of the More Light Movement in three strands -- at Lincoln Park, in the Presbyterian Church (U.S.A.), and in the broader context of our society and world. A half panel explains the meaning of More Light and the More Light movement. The back panel presents the David Sindt Story. David was the founder of PLGC. We hope that other More Light Churches, and PLGC chapters can emulate this wonderful borchure. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * BOOK REVIEW *The Bible and Homosexuality* by Michael E. England. 4th ed., 3rd printing. Gaithersburg, Md.: Chi Rho Press, 1993, c1991. v, 63 p. Reviewed by Barry Zaslow. In this short book, Mr. England, an ordained clergyperson in the Universal Fellowship of Metropolitan Community Churches, addresses both the actual Biblical texts usually used in discussions of homosexuality as well as methods to investigate for ourselves what Scripture is really saying. He assumes the existence of lesbian and gay Christians and comes to the conclusion that God's word tells of love and hope rather than the condemnation we so often hear when Scripture is invoked. His survey of Bible study methods has three expressed goals: 1) To "provide ... a sound understanding of what the Bible says and does not say" [on the subject of homosexuality]; 2) To "... witness to the accepting love of God with persons who may feel alienated from faith and from themselves because of their gayness"; and, 3) To "lead ... to productive discussion with persons who misuse Scripture to indict or condemn lesbians and gay men." The guidelines would certainly help students of the Bible accomplish the first goal, and they do lay foundations for the others; however, it is incumbent upon readers to take up this challenge for themselves, for the author suggests only that the study "may" produce these results. To begin, he posits that each passage in Scripture has a purpose, and shows some examples of this inspiration. He briefly discusses prooftexting and the quest for authentication of authorship. He then moves into the area of critical interpretation or higher criticism (how the Bible was formed and transmitted), presenting an introduction to hermeneutics and again offering three objectives for discovery: 1) "the meaning of a passage to the original readers"; 2) "the universal principle"; and, 3) "the present, specific application." Mr. England suggests four different methods for Bible study and provides examples of how to use each method: 1) Textual criticism -- seeking what original or older Hebrew or Greek was, through the use of tools such as concordances, commentaries, other translations, and paraphrases for doubtful passages. 2) Historical criticism -- learning about the contemporary political or cultural situation that "underlay a passage." 3) Source criticism - - discovering the sources used by the author or compiler, such as the J (Jahweh), E (Elohim), D (Deuteronomic), or P (Priestly) in the first six books of the Old Testament or the quoting of Mark's gospel by Matthew and Luke. 4) Form criticism -- determining and comparing discrete units of material such as the story of the Last Supper in the Gospels and Paul's first letter to the church at Corinth. In the next section, he takes up the passages believed to deal with homosexuality in the Bible. Using the tools he has outlined above, he explores the original Hebrew or Greek for evidence of what words meant in the language, what they signified at the time of formation of the Scriptural canon, and how such meanings relate to our situation today (for example, in Greek "there was no word which denoted a person with a homosexual lifestyle as modern society understands it"). While "Biblical literalists" might blanch at some of his conclusions, Mr. England shows through fairly rigorous use of original language, the shadings of meaning (supplemented by ideas from supportive authors such as D.S. Bailey, John Boswell, and Robin Scroggs), and the context of the chosen words, that all the passages alluded to are dealing with fertility cults and cultic prostitution, inhospitable behavior, an obsolete holiness code emphasizing male, hetero-centrist thought, fear of disease, or idolatry. He makes impassioned arguments that nowhere is the loving expression of same-gender orientation addressed either positively or negatively. Before ending with an upbeat conclusion, the author takes a short detour into discussion of "other arguments appealing to Scripture" [against homosexuality]. He limits himself to three: *contra naturum* (contravening the "natural" law); heterosexual marriage being the only acceptable model; and the issue of other "out of marriage" activity such as adultery and fornication. This short but useful chapter reinforces his ethic of love, indeed: "The lesbian/gay Christian, then, submits relationships, as all of life, to the law of Love and to the revelation of God in Scripture, which guides us in that regard." The brief conclusion is one of the most joyful and hope-filled messages encountered in any book of this type. He embraces the God in Scripture as one who "speaks of love and acceptance," states emphatically that "not even the brief passages studied here condemn us" and characterizes Scripture as "God's word for all of us." [BOX: Barry Zaslow is Music Librarian at Miami University, Oxford, Ohio. He was ordained a deacon in the PCUSA in 1980 and has been a supporter of PLGC since 1978. He has served in lay leadership capacities in United Methodist and Presbyterian Churches in Ohio, Indiana, and Illinois.] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Time to Vote It's time for members of PLGC to vote for our leaders. To be eligible to vote, you need to have joined or renewed your membership for 1997. All new memberships and renewals submitted since June of 1996 are considered 1997 memberships. If you have not yet joined or renewed for 1997, use the membership form below. All of this year's nominations are offered by your Nominating Committee: Lisa Bove, Jim Earhart, Dorothy Fillmore (chairperson), Merrill Proudfoot, and Bill Moss. They deserve your thanks, which you can indicate by voting! Some of these nominees, noted with an asterisk on the ballot (*), were also nominated at the PLGC Midwinter Conference. The ballot, or a copy, must be received by Monday, June 9, 1997. Send to: James D. Anderson, Communications Secretary, P.O. Box 38, New Brunswick, NJ 08903-0038. Your name and address must be clearly written on the outside envelope. As soon as eligibility is verified, the ballot will be separated from the envelope before being counted. PLGC Is Your Ministry Presbyterians for Lesbian & Gay Concerns is an organization of ministers, elders, deacons, and members of the Presbyterian Church (U.S.A.) committed to the well-being for lesbian, gay, bisexual and transgendered people, their families and friends in the Church and in society; proclamation of the liberating and inclusive gospel of Jesus Christ to all people; reconciliation among all Presbyterians; and education and dialogue that nurtures our biblical, theological, confessional, spiritual and personal development as individuals and as a Church. Together, we strive to ensure full membership and rights of lesbian, gay, bisexual and transgendered members in both church and society; offer care, affirmation and support to lesbian, gay, bisexual and transgendered people, their families and friends; study and raise the concerns of lesbian, gay, bisexual and transgendered people; and witness to the lesbian, gay, bisexual and transgender community and to the Presbyterian Church (U.S.A.) that the church of Jesus Christ is the church of all God's people. Join Presbyterians for Lesbian & Gay Concerns by sending us your name, address, name of your home congregation or presbytery, and tax-deductible contribution ($50 per year or whatever you can afford). Contributions to PLGC ought not displace or be a substitute for support of the local and general mission of the Presbyterian Church (U.S.A.) -- especially for those parts of the Church that welcome the full participation of lesbian, gay, bisexual and transgender people, such as More Light Churches. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Membership Application/Renewal Form for 1997 PLGC, c/o James D. Anderson P.O. Box 38, New Brunswick, NJ 08903-0038 Name_______________________________________Date_____________________ Address_____________________________________________________________ Telephone___________________________________________________________ Home congregation / Presbytery______________________________________ ____________________________________________________________________ I enclose $_______ to support the work, ministry and witness of PLGC. ___Please enroll or renew me as a member of PLGC. ___I am not a Presbyterian, but I want to support the work, ministry and witness of PLGC. Please enroll or renew me as a PLGC Associate. PLGC's membership rolls and mailing lists are confidential and are not shared with anyone except officers of PLGC. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 1997 PLGC Ballot Female Co-Moderator -- 2 year term, vote for 1. ____Laurene LaFontaine*, Denver, CO. Our current co-moderator, Laurene is a minister-member of Denver Presbytery and works with Equality Colorado for LGBT civil rights in her home state. She has been a long-time activist advocate for the full-inclusion of LGBT people in the life of the Presbyterian Church (U.S.A.). ____Other:_______________________________________________________ Female Executive Board Members -- 2 year terms, vote for 3. ____Tricia Dykers-Koenig*, Cleveland, OH -- Tricia served on the Unity Through Diversity team from its inception in 1993 through its completion following the Albuquerque General Assembly, and has continued to work on projects such as compiling the PLGC Amendment B resource packet. She has participated in a variety of panel discussions and presentations on behalf of full inclusiveness in the PCUSA. Tricia is co-pastor of Noble Road Presbyterian Church, Cleveland Heights, Ohio, which joined the ranks of More Light Churches in 1994, and is a member of the Northeast Ohio chapter of PLGC. ____Lisa Larges*, San Francisco, CA -- Lisa was certified eligible for ordination by the Twin Cities Area Presbytery, but her eligibility was quashed by the Presbyterian "supreme court" (the GA PRC) because she is an open, happy and proud lesbian! She leads the Witness for Reconciliation and is a current member of the executive board. She was the leader at the recent PLGC Mid-winter conference, and she will coordinate our worship at the Syracuse General Assembly. She has just joined the *Update* as a regular columnist. ____Tammy Lindahl*, Minneapolis, MN -- A Presbyterian minister, Tammy was parish associate at Van Brunt Boulevard Presbyterian Church, a More Light church. With her partner Martha Juillerat, she helped create the Shower of Stoles project last year. She and Martha received the Inclusive Church Award two years ago for their active participation in the church-wide dialogue. Tammy has served 3 years on the PLGC board, where she chairs our Outreach Committee. ____ ____Others:______________________________________________________ Female Executive Board Members -- 1 year term, vote for 1. ____Donna Riley*, Pittsburgh, PA -- Donna is an out deacon at Sixth Presbyterian Church in Pittsburgh, PA. She has just completed her work as co-chair of Sixth's Inquiring Congregation Task Force. She is currently the web coordinator for PLGC and has been helping keep track of Amendment B votes by reporting all up- to-the-minute results on the web page, a resource use widely by the press and the rest of us as one of the most up-to-date sources of information on LGBT issues within the church. She also maintains the ever-more-active PLGC-list discussion group on the internet. ____Others:______________________________________________________ Male Executive Board Members -- 2 year terms, vote for 2. ____Tony De La Rosa*, Los Angeles, CA -- A long-time PLGC member and activist at general assemblies and in the L.A. area, Tony has both an M.Div. and a law degree. He has served the national church on committees dealing with litigation. He has served on the PLGC board for one term, taking the lead on judicial issues within the church. ____Howard Warren*, Indianapolis, IN -- Howard has been the founder and leader of Presbyterian Act-Up, the "Holy Spirit" group working for the abolition of anti-LGBT apartheid rules in our church. He has pursued prophetic ministry as God's Glorious Gadfly at General Assemblies and around the church. He was honorably retired as a minister this year. He continues to work at the Damien Center as a full-time pastor for persons affected with AIDS. ____Others:______________________________________________________ Nominating Committee (vote for five) ____Lindsay Biddle, Minneapolis, NM -- A minister in Wisconsin, Lindsay is leaving the board after 6 years of faithful and creative service. ____Lisa Larges, San Francisco, CA -- See Lisa's entry above under female board members. ____Glyndon Morris, Nashville, TN -- Glyndon is a student at the Vanderbilt Divinity School; he was active in PLGC Richmond, VA, before going to seminary. ____Katie Morrison, San Anselmo, CA -- Katie is a seminary student at San Francisco Theological Seminary. She has been active at G.A., especially working with youth. ____Michael Purintun, Louisville, KY -- Michael was a board member for several years. He is a graduate of Louisville Presbyterian Seminary and works at the PCUSA headquarters. ____Others:______________________________________________________ *Nominated both by the PLGC Nominating Committee and also at the PLGC Midwestern Midwinter Conference * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC Chapters February, 1997 ----------------------------------------------------------------- Compiled by Gene Huff, PLGC Board member Names shown identify moderators or contact persons for each chapter BOSTON AND NORTHERN NEW ENGLAND: Gary Ireland, 10 Winter St. Montpelier, VT 05602; 802-229-5438; email: garyire@aol.com; Serves Presbyteries of Boston and Northern New England; meets about every 6 months; holds annual retreats with Southern New England chapter and other gatherings in Mass. and NH. SOUTHERN NEW ENGLAND: John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698; Serves Presbytery of Southern New England; meets irregularly but has included a tri-presbytery meeting in Boston with Clark Chamberlain as speaker; maintains regular contact with presbytery. NEW JERSEY: James D. Anderson, P. O. Box 38, New Brunswick, NJ 08903-0038, 908-249-1016, email: jda@mariner.rutgers.edu; Serves all of NJ's seven presbyteries; irregular meetings, have done "potluck with program" meetings; member of NJ Lesbian and Gay Coalition. Chapter is one mostly "of correspondence." GENESEE VALLEY: Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-9130; Ralph Carter, 111 Millburn St., Rochester, NY 14607-2918, 716-271-7649, email: ralph.carter@pcusa.org; Organized in 1978, serving Rochester area and Genesee Valley Presbytery; meets monthly for potluck and program; has met in homes but now in churches to improve visibility; quite effective in fostering More Light Church movement in Rochester; tries to keep a member on presbytery nominating and other committees, provides strong support for churches and individuals involved in the struggles over Presbyterian issues; active in regional gay/lesbian advocacy on an ecumenical basis. PITTSBURGH: Jim Bozigar, 3229 Parkview Ave., Pittsburgh, PA 15213-4513, 412-683-5239; Verna Morrison, 131 Saylong Dr., Pittsburgh, PA 15235, 412-371-2904; Serves western PA; meets monthly at Third Presb. Ch., Pittsburgh, for worship and educational programs. Recently sponsored presentation by Wm. Sloan Coffin on "The Church, the Military and Homosexuality" with 370 attending. Active in presbytery and its events, often making education and advocacy materials available. PHILADELPHIA: Jim Ebbenga & Kurt Wieser, 203 E. Prospect Ave. North Wales, PA, 19454-3208, 215-699-4750; Serves greater Philadelphia area, irregular meetings; several congregations now have their own groups; has mixed relationship with the presbytery. DISTRICT OF COLUMBIA: Cindy Herron, 803 Delaware Ave., SW, Washington DC 20024, 202-488-4220, Pnet: Cindy Herron; Serves DC area including close counties in MD and northern VA; meetings quarterly; for potluck, Bible and book study, videos, summer picnic (jointly with Baltimore in 1996) Have had Laurene Lafontaine as speaker. BALTIMORE: Joan Campbell, 3401 White Ave, Baltimore MD 21214- 2348, 410-2540-5904, email: ThomCAM96@aol.com; Serves Baltimore Presbytery, meets monthly; publishes extensive newsletter (email: PLGCBALT@aol.com) meetings include strategizing re Presbyterian issues with regular potluck and program format. EASTERN VIRGINIA: Carol Bayma, 4937 Olive Grove Ln. Virginia Beach, VA 23455, 804-497-6584. email: CZSR15A@prodigy.com; Serves E. VA Presbytery, meetings held about every other month with worship, program and support; have invited local ministers to bring devotions at meetings; active in Gay Pride events locally. NORTHERN OHIO: Miles Doane, 1689 Glenmont Rd., Cleveland Hts. OH 44118, 216-932-1458; Serves Cleveland area and northeast Ohio; meets monthly for worship and programs; hosts for the 1997 mid- winter PLGC retreat. Helped organize presbytery dialogue; encouraging Cleveland area's one More Light Church. marched behind a banner in Gay Pride parade. Very active in metropolitan area. CENTRAL INDIANA: David Wene and Jay van Santen, P. O. Box 88190, Indianapolis, IN 46208-0190; David: 317-931-9553, Jay: 317-924- 0277, email: jvansanten@surf-ici.com; Serves Indianapolis area and nearby counties; meets monthly for potluck, worship and program; has regular newsletter; provides support for individuals and for presbytery strategy; has sponsored Jane Spahr appearance in area and hosted 1996 midwest PLGC retreat, also brought Chris Glaser to Indianapolis area. DETROIT / SOUTHEASTERN MICHIGAN: Jim Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059; Serves Detroit and nearby area; meetings monthly for worship and program; maintains PO Box and phone numbers in gay publications; strategizes on Presbyterian issues, often joined by local friendly pastors. WINNEBAGO, WISCONSIN: Dick Winslow, 111 E. Water St. #100, Appleton, WI 54911, 414-731-0892; A newly forming group serving northeast Wisconsin; has had its initial meeting; starting small but with a number of supportive pastors identified. TWIN CITIES AREA: Ralph & Claire Henn, 9931 Elliot Ave. South, Bloomington, MN 55420-5125, 612-884-6908, email: rwhenn@winternet.com; Lucille Goodwyne, 5525 Timber Lane, Excelsior, MN 55331, 612-470-0093, email: c/o Dick_Lundy.parti@ecunet.org; Serves Twin Cities Area Presbytery; meets monthly to talk and strategize. CHICAGO:David Hooker, 175 E. Delaware Pl. #5618, Chicago, IL 60611, 312-751-0250; Karen Muller, 733 W. Briar Pl, Chicago, IL 60657, 773-348- 1508; Serves metropolitan Chicago and Chicago Presbytery. Has met monthly although currently undergoing some reorganizing and hoping to expand program. ST. LOUIS: Doug and Peg Atkins, 747 N. Taylor, Kirkwood, MO,63122, 314-822-3296, email: peganddoug_atkins.parti@pcusa.org; Presbyterians in St. Louis participate in an ecumenical chapter of "Other Sheep" the ministry of Tom Hanks, including UCC. people, Disciples and Episcopalians; as a support and advocacy group. CENTRAL ARKANSAS: Greg Adams, 314 Steven, Little Rock, AR, 72205, 501-224-4724, email: sgadams@Aristotle.net; Serves Little Rock area, meeting approximately monthly; have organized education teams for church groups; involved in Inter-faith worship services; does strategizing and organizing around Presbyterian issues. LOUISIANA: Ellen Morgan, 2285 Cedardale, Baton Rouge, LA 70808, 504-344-3930; An informal group providing support and community to gay and lesbian friends primarily in the Baton Rouge area and Southern Louisiana Presbytery NEBRASKA: Cleve Evans, 3810 S. 13th St. #26, Omaha, NE 68107, 402-733-1360, email: cevans@scholars.bellevue.edu; Serves Missouri River Valley Presbytery area, meeting periodically for support, program and advocacy planning. OKLAHOMA: John McNeese, P. O. Box 54606, Oklahoma City, OK 73154- 1606, 405-848-2819, email: mcneese@theshop.net; Serves Oklahoma and its three presbyteries; meets quarterly; hosted Janie Spahr and Ginny Davidson in all three presbyteries in 1996; publishes a quarterly newsletter -- "More Light Oklahoma." NEW COVENANT (HOUSTON AREA): Gail Rickey, 13114 Houston Hills, Houston, TX 77069, 713-440-0353, email: patrickey@aol.com; Newly formed chapter serves greater Houston area and New Covenant Presbytery; meets monthly. Initial meeting had 25 attendees from six churches; forming a speakers' bureau and work on presbytery strategy. Gail was one of organizers of PFLAG's Heart to Heart program prior to the Albuquerque assembly. SAN FRANCISCO: Richard Sprott, 3900 Harrison, Apt 304, Oakland, CA 94611, 510-653-2134; Serves San Francisco Bay Area; while not as active with regular meetings as in earlier years, maintains strong contacts within the Presbyterian community, working closely with six More Light Churches and several gay-friendly congregations; periodic gatherings; working relation with Witness for Reconciliation led by Lisa Larges. OREGON: Louise Thompson, 12705 SE River Road #109-S, Portland, Or 97222, 503-652-6508, email: Lthomp36@aol.com; R. J. Gillespie, 4810A SW Oleson Rd., Portland, OR 97225, 503-2978-6292; ganized several years ago with the help of Dick Hasbany, serves Cascades Presbytery with an active sub-group in the Portland area, meets regularly during each presbytery meeting; has had regular newsletter; active in strategizing re Presbyterian issues. SEATTLE: Michael Tsai, 1622 W. James Pl. # 2-F-2, Kent, WA 98032, 206-859-5686, email: michaelnw7@aol.com; Serves greater Seattle area and presbytery; meets monthly for program and strategizing re Presbyterian issues. Contact Persons for Other Areas New York City: Charlie Mitchell, 56 Perry St.. Apt. 3-R, New York, NY 10014, 212-691-7118 Long Island: John Deitz, P. O. Box 389, Upton, NY 11973, 516-268- 3178 Wilmington, Delaware: Jeff Krehbiel, 500 W. 8th St., Wilmington, DE, 19801, 302-656-8362, email: Jeff_Krehbiel.parti@pcusa.org Atlanta: Jim Earhart, P. O. Box 8362, Atlanta, GA 31106, 404-373- 5830 Richmond: Dorothy Fillmore, 7113 Dexter, Richmond, VA 23226. 804- 285-9040 (h), 804-828-8420 (w), 804-274-0874 (voice mail), email: dfillmore.parti@ecunet.org, dfillmor@atlas.vcu.edu, PNet: dfillmore Louisville: Michael Purintun, 522 Belgravia Ct. Apt 2, Louisville, KY 40208, 502-637-4734 Upper Peninsula Michigan: Mary Rose, 861 W. Bluff St., Marquette, MI, 49855-4121, 906-226-7163, email:marose@nmu.edu Madison, Wisconsin: Sue Jones, 2313 Bashford Ave., Madison, WI 53704, 608-244-4820 Southeastern Illinois: Charles Sweitzer, 809 S. 5th, Champaign, IL61820, 217-344-0297 Mid-America (Kansas City area): Merrill Proudfoot, 3315 Gillham Rd.# 2n Kansas City, MO 64109, 816-531-2136 Dallas: Rodger Wilson, 3235 Kinmore St., Dallas, TX 75223-2444, 214-823-2317, email: designguy@msn.com Denver: Laurene Lafontaine, 1260 York St. Apt. 106, Denver, CO 80206, 303-388-0628, email: eclaurene@aol.com Arizona: Rosemarie Wallace, 710 W. Los Lagos Vista Ave. Mesa, AZ 602-892-5255 Note: More Light Update contains a number of other contact persons among the listing of PLGC Coordinators and Liaisons. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC OFFICERS AND CONTACTS CO-MODERATORS: Scott D. Anderson (1998), 5805 20th Ave., Sacramento, CA 95820-3107, 916-456-7225, 442-5447 (work), email: hn0029@handsnet.org; Laurene Lafontaine (1997), 1260 York St. #106, Denver, CO 80206, 303-388-0628, PNet: Laurene Lafontaine; internet: EClaurene@aol.com 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: Rob Cummings, PO Box 394, Jackson Center, PA 16133-0394, 412-475-3285 TREASURER: Lew Myrick, 1225 Southview Rd., Baltimore, MD 21218- 1454, 410-467-1191, 410-516-8100 work, FAX 410-516-4484 work, email: myrick@jhu.edu PLGC Coordinators & Laisons ISSUES: Mike Smith -- see Exec. board. JUDICIAL ISSUES: Tony De La Rosa -- see Exec. board; Peter Oddleifson, c/o Harris, Beach and Wilcox, 130 E. Main St., Rochester, NY 14604, 716-232-4440 wk, -1573 fax. BISEXUAL CONCERNS: The Rev. Kathleen Buckley, 2532 Rosendale Rd., Schenectady, NY 12309-1312, 518-382-5342; Skidmore College chaplain 518-584-5000 ext 2271, email kbuckley@skidmore.edu; Union College protestant chaplain, 518-388-6618, buckleyk@gar.union.edu TRANSGENDER CONCERNS: The Rev. Carla T. Pridgen, 5 Delano Rd., Asheville, NC 28805, 704-285-9752. STOLES PROJECT: Martha Juillerat, 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612-729-7180, email: Martha_Juillerat.parti@ecunet.org, PNet: Martha Juillerat PRESBYNET: Dorothy Fillmore, 7113 Dexter Rd., Richmond, VA 23226- 3729, 804-285-9040 hm, 804-828-1831, fax 804-828-8172 wk, PNet: DFillmore; email: dfillmore.parti@ecunet.org (or) dfillmor@cabell. vcu.edu (NO 'e' on dfillmor!). PLGC'S WEB PAGE: Donna Michelle Riley, Box 323, 4902 Forbes Ave., Pittsburgh, PA 15213-3799, 412-422-1822, 412-268-5550 wk, email: riley+@andrew.cmu.edu NOMINATING COMMITTEE: Dorothy Fillmore -- see PresbyNet. coordinator. PRISON MINISTRIES: Jim Anderson -- see Communications Secretary. LIAISON TO PRESBYTERIAN AIDS NETWORK (PAN): John M. Trompen, 48 Lakeview Dr., Morris Plains, NJ 07950-1950, 201-538-1655. LIAISONS TO PRESBYTERIAN ACT-UP: Susan Leo -- see Exec. Board; Lisa Bove, 1707 Micheltorena St. #214, Los Angeles, CA 90026, 213-664-8654; Howard Warren, Jr., 2807 Somerset Bay, Indianapolis, IN 46240, 317-632-0123 (Damien Center), 317-253- 2377 (home). EUROPE: Jack Huizenga, Voice of America, Voice of America, 76 Shoe Lane, London EC4A 3JB, U.K., email: jwhuizen@dircon.co.uk, tel: (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; Michael Tsai, 1622 W. James Pl. #2-F-2, Kent, WA 98032, 206-859-5686. COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059; Mary Rose, 861 W. Bluff St., Marquette, MI 49855-4121, 906-226-7163, marose@nmu.edu LAKES AND PRAIRIES (IA, MN, ND, NE, SD, WI): Cleve Evans, 3810 S. 13th St., #22, Omaha, NE 68107-2260, 402-733-1360; Richard Winslow, 111 E. Water St., #100, Appleton, WI 54911-5791, 414- 731-0892. 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): 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): William H. Moss (Bill), see Exec. Board; Elizabeth Hill, PO Box 336, Grimstead, VA 23064- 0336, 804-741-2982; Brent Bissette, 223 Riverwalk Cir., Cary, NC 27511, 919-467-5747. NORTHEAST (NJ, NY, New England): Gary Ireland, 10 Winter St., Montpelier, VT 05602, 802-229-5438; John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698; Charlie Mitchell, 56 Perry St., Apt. 3-R, New York, NY 10014, 212-691-7118; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-9130. PACIFIC (No. CA, OR, NV, So. ID): Richard A. Sprott, 531 Valle Vista Ave., Oakland, CA 94610-1908, 510-268-8603, fax, 510-271- 0127.email: sprott @cogsci .berkeley.edu; Dick Hasbany, 4025 Dillard Rd., Eugene, OR 97405, 541-345-4720, dhasbany@oregon.uoregon.edu ROCKY MOUNTAINS (CO, MT, NE Panhandle, UT, WY): Laurene Lafontaine -- see Officers. SOUTH ATLANTIC (FL, GA, SC): Jim Earhart, P.O. Box 8362, Atlanta, GA 31106, 404-373-5830; Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305-666-8586. SOUTHERN CALIFORNIA AND HAWAII: Rev. L. Dean Hay, 2851 S. La Cadena Dr, #71, Colton, CA 92324, 909-370-4591. SOUTHWEST (AZ, NM): Linda Manwarren, 7720 Browning Dr. NE, Albuquerque, NM 87109-5303, 505-858-0249; Rosemarie Wallace, 710 W. Los Lagos Vista Ave., Mesa, AZ 85210, 602-892-5255. SUN (AR, LA, OK, TX): Greg Adams, 314 Steven Dr., Little Rock, AR 72205, 501-224-4724; Jay Kleine, 8818 Wightman Dr., Austin, TX 78754, 512-928-4063, 331-7088 work; John P. McNeese, P.O. Box 54606, Oklahoma City, 73120-1404, 405-848-2819, email mcneese@theshop.net; Rickey, 13114 Holston Hills, Houston, TX 77069, 713-440-0353, 713-440-1902 fax, email patrickey@aol.com TRINITY (PA, WV): Rob Cummings -- see Officers (Recording Secretary); Eleanor Green, P.O. Box 6296, Lancaster, PA 17603, 717-397-9068; Jim Ebbenga & Kurt Wieser, 203 E. Prospect Ave., North Wales, PA 19454-3208, 215-699-4750. PLGC Executive Board 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) 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612-729-7180, email: Tammy_Lindahl.parti@ecunet.org (or Tammy Lindahl on PNet) Tony De La Rosa (1997), 5850 Benner St. #302, Los Angeles, CA 90042, 213-256-2787, PNet: Tony De La Rosa; email: tony_de_la_rosa.parti@ecunet.org or tonydlr@ix.netcom.com Gene Huff (1998), 658 25th Ave., San Francisco CA 94121, 415- 668-1145, email: huffrevs@hooked.net, or Eugene_Huff.parti @ecunet.org; PNet: Eugene Huff Susan Leo (1998), 4508 SE Lincoln, Portland, OR 97215, 503-235- 6986, sleoclu@aol.com William H. Moss (Bill, 1998), 584 Castro St., #670, San Francisco, CA 94114, WHMoss@aol.com Mike Smith (1998), 1211 West St., Grinnell, IA 50112, 515-236- 7955, PNet: Michael D Smith; email: Michael_D_Smith.parti@ecunet.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Churches Network 932 E. 28th St., Oakland, CA 94610 www.epp.cmu.edu/~riley/PLGC.html Folks interested in PLGC are also often interested in our sibling organization, the More Light Churches Network. More Light Churches are Presbyterian congregations that welcome "all people into the church as full participating members, entitled to all 'the rights and privileges of the church' including ordination should they be elected to leadership positions, regardless of sexual orientation." Congregations and individuals that are working toward such inclusiveness are also part of the Network. Here is the MLCN Steering Committee: Virginia Davidson, co-moderator for advocacy, 173 Gibbs St., Rochester, NY 14605, 716-546-6661, virginia_davidson.parti @ecunet.org Dick Lundy, co-moderator for administration, 5525 Timber Ln., Excelsior, MN 55331, 612-470-0093, dick_lundy.parti@ecunet.org Christine Gorman, newsletter, 360 W. 55th St., #6-L, New York, NY 10019, 212-765-1797, cgorman@time.timeinc.com Robert Hettrick, secretary-treasurer, P.O. Box 1344, Everett, WA 98206-1344. Chuck McLain, resources & outreach, 932 E. 28th St., Oakland, CA 94610, 510-261-4696. Harold G. Porter, development, Mt. Auburn Presbyterian Church, 103 Wm. H. Taft Rd., Cincinnati, OH 45219, 513-281-5945. Joanne Sizoo, special projects, 5901 Cleves Warsaw Pkwy., Cincinnati, OH 45233, 513-922-8764, joanne_sizoo.parti@ecunet.org Richard Sprott, conferences, 531 Valle Vista Ave., Oakland, CA 94610, 510-268-8603, sprott@cogsci.berkeley.edu Sonnie Swentson, at-large member, 775 W. Griswold Rd., Covina, CA 91722, 818-915-4093. And MLCN Partners Ralph Carter, resources, 111 Milburn St., Rochester, NY 14607- 2918, 716-271-7649, ralph.carter@pcusa.org Dick Hasbany, 1997 Conference Local Arrangement, 4025 Dillard Rd., Eugene, OR 97405, 541-345-4720, dhasbany@oregon.uoregon.edu Chuck Lundeen, liaison with "That All May Freely Service," Session of Downtown Presbyterian Church, 121 N. Fitzhugh St., Rochester, NY 14614, chuck.lundeen@pcusa.org, www.tamfs.org/tamfshp.html * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MASTHEAD (Publication Information) MORE LIGHT UPDATE, Volume 17, Number 5, May-June 1997. ISSN 0889-3985. Published bi-monthly by Presbyterians for Lesbian & Gay Concerns, an organization of Ministers, Elders, Deacons, and Members of the Presbyterian Church (U.S.A.). Elder James D. Anderson, Editor, P.O. Box 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), 4 Huntington St., Room 316, New Brunswick, NJ 08901-1071. Electronic version available via email. PLGC-List: plgc-list@andrew.cmu.edu; to subscribe, send message to: plgc-list-request@andrew.cmu.edu PLGC home page: http://www.epp.cmu.edu/~riley/PLGC.html Send materials marked "For publication" to the editor. PUBLICATION DEADLINES: 6 weeks prior to issue months. Most material appearing in MORE LIGHT UPDATE is placed in the public domain. With the exception of individual articles that carry their own copyright notice, articles may be freely copied or reprinted. We ask only that MORE LIGHT UPDATE be credited and its address be given for those who might wish to contact us. Suggested annual membership contribution to PLGC: $50.00. Annual subscription (included in membership) to MORE LIGHT UPDATE: $12.00. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * corrected 4-6-97