Date: Sun, 11 Oct 98 14:21:53 EDT From: James Anderson Subject: MORE LIGHT UPDATE Nov-Dec 1998 (144 K) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT UPDATE *We limit not the truth of God To our poor reach of mind, By notions of our day and sect, Crude, partial and confined. No, let a new and better hope Within our hearts be stirred: for God hath yet more light and truth To break forth from the Word. -- Pastor John Robinson, sending the Pilgrims to the New World, 1620; paraphrased by the hymnwriter George Rawson, 1807-1889. For all ministers, elders, deacons, members and friends of the Presbyterian Church (U.S.A.) November-December 1998 Volume 19, Number 2 Presbyterians for Lesbian & Gay Concerns James D. Anderson, Communications Secretary P.O. Box 38 New Brunswick, NJ 08903-0038 732-249-1016, 732-932-7501 (Rutgers University) FAX 732-932-6916 (Rutgers University) Internet: jda@mariner.rutgers.edu (or jda@scils.rutgers.edu) Email discussion list: mlp-list@scils.rutgers.edu (to join, send email to: Majordomo@scils.rutgers.edu; in body of message put: subscribe mlp-list; to leave list, put: unsubscribe mlp-list) PLGC home page: http://www.andrew.cmu.edu/~riley/PLGC.html -- soon to be http://www.mlp.org Masthead, with Publication Information at end of file. Note: * is used to indicate italicized or boldface text. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CONTENTS CHANGES PLGC-list Moves to Rutgers New Websites People OUR SPONSORS OUR NAME OUR COVER: Charting Our Future PHOTOS RESOURCES New Materials for Challenging the Ex-Gay Movement New Bibliography EVENTS SEARCHING FOR LEADERS That All May Freely Serve, Chicago TAMFS Baltimore, too! ON THE FRONT LINES Ordination, Installation of Gay Elder in Florida Allowed to Stand ... For Now The Purge Begins: G-6.0106b Charges Brought Against First Church, Stamford, CT Declaration of Sentiments: "Envisioning a New Church" Ordination in the Presbyterian Church in Canada A More Light Statement of Faith More Light Presbyterians Board Meets in Oklahoma City MLP Dallas / Fort Worth Metroplex Chapter Off and Running MAIN FEATURE Let It Be According to Your Word: Contemplations on the Nativity for Advent for More Light Presbyterians, by Chris Glaser Nov. 29, First Sunday of Advent Mary Dec. 1 The Holy Spirit Dec. 2 Abraham Dec. 3 Sarah Dec. 4 Isaac Dec. 5 Tamar Dec. 6, Second Sunday of Advent Mary Dec. 7 Jacob Dec. 8 Joseph Dec. 9 Moses Dec. 10 Rahab Dec. 11 Ruth Dec. 12 Hannah Dec. 13, Third Sunday of Advent Mary Dec. 14 David Dec. 15 Bathsheba Dec. 16 The Shepherds Dec. 17 The Magi Dec. 18 Zechariah Dec. 19 Elizabeth Dec. 20, Fourth Sunday of Advent Mary Dec. 21 Joseph Dec. 22 Simeon Dec. 23 Anna Dec. 24, Christmas Eve John Dec. 25, Christmas Day Jesus A GENERAL ASSEMBLY POEM [Slightly revised from the July-August electronic version!] PLGC OFFICERS AND CONTACTS PRESBYTERIAN ALLY ORGANIZATIONS MASTHEAD (Publication Information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CHANGES PLGC-list Moves to Rutgers The PLCG-list, our email discussion listserv, has moved to Rutgers University, and it has a new name, standing for More Light Presbyterians. The new list is: mlp-list@scils.rutgers.edu To join, send email to: Majordomo@scils.rutgers.edu; in body of message put: subscribe mlp-list; to leave list, put: unsubscribe mlp-list. New Websites The PLGC website will be joining with the More Light Churches Network website and moving to: http://www.mlp.org For a little humor, catch the website for *The Presbyterian Gayman* (as opposed to *The Presbyterian Layman*!): http://www.geocities.com/WestHollywood/Stonewall/9969/gayman.html People We have had the wrong telephone number for Ken Wolvington, the communications officer for the More Light Churches Network. Please change his number to: 802-862-6605. Donna Riley, PLGC board member and web-spinner, has been graduated with a Ph.D. from Carnegie Mellon University (hey, way to go, Donna!). She has moved to Princeton University, where her new address and phone are: 271 Varsity Ave. #6, Princeton, NJ 08540, 609-720-0954, dmriley@alumni.princeton.edu. Donna is poIsed to become a famous model after joining hundreds of others for an artistic photo shoot -- in the nude, on the streets of New York City, by the famous art photographer Spencer Tunick. His work is displayed at http://www.thebluedot.com/tunick/ Board member Lisa Larges has also moved. Lisa's new address and phone are: 565 Mountain View #2, Daly City, CA 94014, 650-994- 1815. Our coordinator for Alaska-Northwest, and also *Update* editorial associate Lindsay Thompson, has a new office address, plus phone and fax numbers. Here they are: 200 W. Mercer St., Suite 207, Seattle WA 98119, 206-285-4130, fax 206-285-4610. Lin has been elected the first openly gay member of the Board of Governors of the Washington State Bar Association. We pray that our church eventually catches up to the legal profession! We have a new coordinator for the Synod of Mid-America in the Kansas City area. Please welcome Jeff Light, 4433 Campbell, Kansas City, MO 64110, 816-561-0555, JeffLight@aol.com; also in Mid-America, Shelly Holle has "retired" from her coordinator role to return to school. Board member Gene Huff if our Chapter Coordinator. He is preparing a new inventory of all current chapters. Watch for it! Hal Porter, of the MLCN board, is now on email: hgporter@hotmail.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR SPONSORS Special thanks for this issue of the *More Light Update* go to More Light Presbyterians in the San Francisco Bay Area, who thronged a gala house party for the *Update* at the home of board member Bill Moss. Board members Gene Huff and Lisa Larges were co-hosts. They raised a grand total of $1650 for the *Update.* Hey, way to go! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR NAME Board member Gene Huff urges us to remember and to share broadly the source and inspiration of our name, as "More Light Presbyterians" and readers of the "More Light Update"! Did you notice John Robinson's words at the head of our opening page in the previous *Update*, and this one, too? This was inspired by Gene's concern. We plan to make it a regular feature, to help us remember that our slogan "more light" comes from the words of Pastor John Robinson as he sent the Pilgrims to the New World in pursuit of religious freedom and justice. Gene writes: I think it will be very important as we launch what will in many ways be a new thing in God's sight, to give some special attention to interpreting our name. Lots of people do not understand it. We on the inside tend to forget that. It is not that we think we have more light than others in the church. It is that we recognize that God is never completely through with us or with the church, and new light is always falling into our lives and the life of the church, bringing fresh insights and new understandings of what it means to be the Church of Jesus Christ. I know the More Light Churches Network (MLCN) has always featured the 1620 quotation from John Robinson, which is the basis for the name, but we need to find a way to put that quote and its implications into the many things we publish and say. It is such a wonderful statement. It really speaks to all that the church is facing these days, not just our issues. ... The prospects are indeed exciting. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER: Charting Our Future As PLGC and the MLCN move toward the creation of More Light Presbyterians, our PLGC Co-Moderators Laurene LaFontaine and Scott Anderson ponder the promises of the future as they lead us forward to an inclusive and justice-loving church. Laurene and Scott are the last of a talented and generous host of PLGC moderators and coordinators, beginning with David Bailey Sindt and including Bill Silver, Sandy Brawders, Chris Glaser, Lorna Wuertz, Keith Hershberger, Janie Spahr, Rodger Wilson, Rosemarie Wallace, Dan Smith, Harlan Penn, Lisa Bove, Robert Patenaude, and Susan Kramer. All More Light Presbyterians are forever grateful for their courageous and able leadership. We also give thanks for the dedicated moderators of the More Light Churches Network: Mark Palermo, Virginia West Davidson, Bill Capel, Lindsay Biddle, Dick Lundy, and Mitzi Henderson. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PHOTOS Hey folks, if you like the photos we've been putting in the *Update*, then we need your photos! Please send us all your MLP-related pictures. We can use colored pictures just fine. Don't be bashful -- send them in! The photos in this issue were provided by Chris Glaser, Jack Hartwein-Sanchez, Rob Cummings, and Bill Moss. We regret that these wonderful pictures are NOT in the electronic version! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESOURCES New Materials for Challenging the Ex-Gay Movement For years, the ex-gay movement was little more than a marginal curiosity. But a national ad campaign this past summer generated widespread media coverage, affording an unwarranted public legitimacy to the movement's claims -- refuted by mainstream religious groups and the psychological and medical communities -- that lesbians and gay men can be "healed" through the power of Christ or so-called "reparative therapy." Now two new publications -- an in-depth report and an information packet -- provide lesbian and gay rights activists of faith with the information they need to understand and challenge the ex-gay movement. The materials have been jointly produced by Political Research Associates, an independent research center, the Policy Institute of the National Gay and Lesbian Task Force, and Equal Partners in Faith, a national network of religious leaders and people of faith committed to equality and diversity. The report, *Calculated Compassion: How the Ex-Gay Movement Serves the Right's Attack on Democracy*, describes how the Christian Right is promoting the movement as a vehicle for a "kinder, gentler" offensive in its long-running campaign to deny civil rights protections to lesbians and gay men. This campaign, in turn, is part of a broader effort to promote Christian nationalism, an anti-democratic ideology that seeks to remedy the country's political problems by making Christian perspectives more central to government. The report also details how ex-gay movement leaders and their Christian Right allies are at odds with many mainstream faith communities that advocate equal rights for gay men and lesbians and affirm the compatibility of gay identity and religious identity. Complementing the report is *Challenging the Ex-Gay Movement,* an information packet with a range of educational and organizing resources. These include: an analysis of the ex-gay movement's links to the Christian Right; fact sheets on leading ex-gay organizations; listings of secular and faith-based organizations opposing the "ex-gay" movement; organizing tips; and reprints of selected articles. The materials are available from: Political Research Associates, 120 Beacon Street, Somerville, MA 02143. The cost is $6 each for individual copies, including shipping and handling. Allow 3-4 weeks for delivery (rush orders are $5 extra). Discounts for bulk orders are as follows: $5 each for 10-99 copies; $4 each for 100- 499 copies; $3 each for 500 or more. Add $5 for shipping and handling for orders of 10-50 copies. Please call PRA at 617-661- 9313 for rates on larger orders. To learn more about Equal Partners in Faith, you can contact EPF at: 2026 P Street NW, Washington, DC 20036, 202-296-4672, fax 202-296-4673, epf1998@aol.com, www.geocities.com/CapitolHill/4497/EqualPartners.html * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * New Bibliography David A. Yegerlehner has published a bibliography on "Homosexuality & Religion (Gay Positive)." It lists 14 pages of important books on our favorite subject. You can get a copy for $6.00 postpaid from David at 161 w. 61st St., #6-G, New York, NY 10023-7401, email: DavidYeger@aol.com, 212-582-2024, fax 212- 582-4347. David was a United Methodist minister for 10 years, holds a Ph.D. in Biblical Studies, and has been active in the gay community for 25 years. He offers seminars or lectures emphasizing the gay side of the Biblical story -- "that the anti- gay interpretation of the Bible is not the only one -- there is plenty of room for discussion -- there are opportunities for reconciliation." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS November 5-7, 1998. Covenant Network Conference. Denver. Contact Pam Byers, 415-351-2196, email: PamByers@CovenantNetwork.org January 28-31, 1999. PHEWA Biennial Conference. The 1999 Presbyterian Health, Education, and Welfare Association (PHEWA) / National Ministries Division / Social Welfare Biennial Conference will be held January 28-31, 1999, at the Sheraton Four Points Hotel in San Diego. The theme is "Welcoming Angels in Our Midst" (Matt. 25:34-46). THE STOLES WILL BE THERE, REPRESENTING OUR ANGELS! The Rev. John Fife, plenary speaker, will help participants understand issues related to immigration and give consideration to what it means for a church to "welcome angels." A variety of skills-building workshops will be offered on such topics as parish nursing, urban church development, AIDS issues, and welcoming the littlest angels (children). Registration materials may be obtained from PHEWA, 100 Witherspoon St., Louisville, KY 40202-1396, 502-569-5800, fax 502-569-8034. February 5-7, 1999. Celebrating Lesbian Relationships. Join together to explore boundaries, power, sexual behavior, being single or in a couple, and racial issues within relationships and within our communities. Rowe Conference Center, Kings Hwy. Rd. Box 273, Rowe, MA 01367, 413-339-4954 or 4216, fax 413-339-5728, email: Retreat@RoweCenter.org April 29-May 1, 1999. Unity and Diversity Conference, mandated by the 1998 General Assembly (proposed by a group of African American Presbyterian Leaders). Details forthcoming. Spring 1999. LBGT Seminarians Conference. Tentative plans are in the works for a glbt seminarians conference in Chicago sometime this spring. The conference will be co-hosted by Chicago Theological Seminary and Meadville-Lombard Seminary. If you want to be put on a mailing list for more info, or if you know someone you think would be interested, please send me their email and/or snail mail address and I'll forward them to the "people incharge"! -- Thanks and peace -- Presby4Now@aol.com April 29-May 2, 1999. That All May Freely Service conference, Rochester, NY. Contact Jane Adams Spahr, 415-457-8004, email: Janie_Spahr#pcusa.org May 13-16, 1999. Voices of Sophia annual gathering. May 21-23, 1999. More Light Presbyterians Annual Conference, Oklahoma City. Watch for registration form in the January- February 1999 *Update*! June 19-26, 1999. General Assembly, PCUSA, Fort Worth, TX. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * SEARCHING FOR LEADERS That All May Freely Serve, Chicago TAMFS Chicago seeks a full-time Minister of Outreach and Justice to being in early 1999. Responsible for developing and managing programs for education, outreach, reconciliation, advocacy and evangelism. Requires strong organizational development, grass root organizing, fund-raising, team building and communication skills. Master of Divinity or equivalent, three years administrative experience, ordained (or willing to seek ordination) in the Presbyterian Church (USA). Complete position description available upon written request. Send resume or PIF (Personal Information Form) by November 15 to: Search Committee That All May Freely Serve - Chicago 1105 Chicago Avenue #150 Oak Park, IL 60302 TAMFS Baltimore, too! TAMFS Baltimore announces the opening of the search for a Minister of Outreach / Evangelism to work with the churches of the Presbytery of Baltimore to create an environment more inclusive of all persons, regardless of their sexual orientation. Inquiries and applications are now being sought. Selection is scheduled for late 1998, with the position beginning as early in 1999 as possible. For further information write TAMFS Baltimore, 5828 York Rd., Baltimore, MD 21212. Please include your email address. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * ON THE FRONT LINES Ordination, Installation of Gay Elder in Florida Allowed to Stand ... For Now by Jerry L. Van Marter, Presbyterian News Service LOUISVILLE, KY, 21 August 1998. -- The ordination and installation of an openly gay man by Second Presbyterian Church of Fort Lauderdale, Fla., has been allowed to stand by the General Assembly's Permanent Judicial Commission (PJC). In upholding an earlier decision by the Permanent Judicial Commission of the Synod of South Atlantic, the PJC ruled that *The Book of Order* contains no provisions "to declare the ordination ... null and void." The only available recourse in a case where an openly gay or lesbian person is about to be ordained and/or installed, the PJC wrote in its Aug. 18 decision, is for a complainant to seek and obtain a stay of enforcement to prevent the ordination or installation from taking place while the church courts make their determinations. Once the ordination or installation has taken place, its too late. The case involves the Jan. 14, 1996 ordination of Ray Whetstone as an elder of Second Presbyterian Church in Fort Lauderdale. He had earlier been ordained as a deacon. Another member of the session of Second Church, Ronald L. Wier, moved to disapprove Whetstone's examination by the session at its Dec. 19,1995, meeting, but his motion died for lack of a second. Wier then filed his complaint with the Presbytery of Tropical Florida, but after Whetstone had already been ordained and installed as an elder. "What is at issue," the PJC wrote in its decision, "is whether the ordination could have been annulled, set aside, voided, or vacated through a remedial action." The PJC ruled that it could not, though the commission noted that there is a provision in "The Rules of Discipline" for setting aside the ordination of an individual found guilty in a disciplinary case -- where the rules of procedure and evidence are much stricter than in remedial cases. Whetstone's chances of further service as an elder or deacon seem remote. In its original determination in the case, the PJC of Tropical Florida Presbytery "admonished the session to refrain from ordaining anyone who is a self-affirming, practicing homosexual person." Whetstone's current term on the session concludes at the end of this year. And the Rev. Roger Verse, pastor of Second Church, said simply, "We won't do it again." He said the congregation "realizes the constitution has changed [with the passage of the former Amendment B as G-6.0106b]. However, Verse continued, "Our church, by its very nature, doesn't see this as an issue because we have been known, loved and ministered to by our gay and lesbian members and we really don't understand why this is such a big deal in the Presbyterian Church (U.S.A.)." He said Second Church elected Whetstone "intuitively -- it's natural for us that we'd ordain someone based on his gifts for ministry, not on his orientation." And while the church is pleased with the PJC decision, Verse said, "We're also sad because we won't be able to use Ray's ordained gifts again." Verse said the session has also passed a resolution seeking reconciliation with Wier. "We want Ron to continue to be a part of our ministry here as well." Wier was not on session when Whetstone was elected, ordained and installed as a deacon of Second Church in 1993. But, Verse noted, Wier has filed numerous complaints with the session and Tropical Florida Presbytery over the years of his involvement at Second Church. Making room for everyone seems to be the prevailing ethos of Second Church. Keith Barber, a member of session who represented Second Church in the judicial proceedings, decried newspaper reports in south Florida that have depicted Second Church as "a house divided." On the contrary, Barber told the Presbyterian News Service, "just because a coupleof people disagree on this doesn't mean we disagree on essential things. "All of these efforts -- supporting Ray and seeking reconciliation with Ron -- are about wanting to give each other room," Barber said. "I don't want to make Ron believe what I believe and he sure isn't going to make me believe what he believes, but there sure ought to be room here for both of us." Wier says there is. In an Aug. 21 interview with the Presbyterian News Service, Wier said that though his relationship with Second Church is "strained, I have no intention of transferring my membership anywhere else -- I love the people at Second Church and don't want to go anywhere else." Wier said he is still convinced the session of Second Church acted wrongly in voting to ordain Whetstone. "Nobody has shown me anywhere in the Bible where Jesus sent out unrepentant sinners as his disciples," he said. "And I still have trouble with unrepentant sinners in leadership in the church." But, he continued, its time to move on, to "get on with our lives and take steps to build our church back up." Losing the case was disappointing, he added, "but I'm trusting in God that this will eventually work out ... but right now I have my reservations." Whetstone doesn't. He praised the recent General Assembly's decision not to address the ordination issue through another constitutional amendment this year. "I'm happy my case is over," he said, "and after initial doubts I'm grateful for a year of peace and a chance for more dialogue -- the more we talk with each other, rather than at or to each other, the better chance there is for peace in our church." * * * Meanwhile, back in the Synod of the Northeast ... (this story comes via the *Presbyterian Welcome Newsletter*, New York City, August 1998): The Purge Begins G-6.0106b Charges Brought Against First Church, Stamford, CT One of the first attempts to purge openly gay presbyters (ministers, elders, deacons) from our denomination is taking place in our own Synod of the Northeast, in nearby Stamford, CT (Presbytery of Southern New England). In June, a grievance was filed against First Presbyterian Church in Stamford because the congregation had voted to re-install an elder who, allegedly, can no longer qualify because of the new ordination standards in the *Book of Order*. This has become the first "G-6.0106b case" in our denomination, and the trial will begin in September or October before the Permanent Judicial Commission (PJC) of Southern New England Presbytery. The congregation of First Stamford had earlier acknowledged God's call and voted overwhelmingly to proceed with the recommendations of its Nominating Committee to elect Elder Wayne Osborne and to re-install him on the Session. After the election and examination, the Session voted to show its full support to install Elder Osborne. Two members of First Stamford then challenged the proposed re-installation of Elder Osborne because he is a self-affirming gay man. They filed a complaint with the PJC of Southern New England Presbytery, which in response issued a "stay of enforcement" barring Elder Osborne's re-installation. The "stay" was received by First Stamford at 9:30 a.m. on Sunday June 14 -- thirty minutes before the installation/worship service. Elder Osborne now awaits the day when he can serve his congregation again as a deacon or elder. Comments by JDA: It will be interesting to see if the authoritative interpretation adopted by the 210th General Assembly just a few days after the the suspension of Wayne Osborne's installation will have any bearing on this case, because it was issued after the events of this case. The authoritative interpretation declares that, "Standing in the tradition of breaking down the barriers erected to exclude people based on their condition such as age, race, class, gender and sexual orientation, the Presbyterian Church (U.S.A.) commits itself not to exclude anyone categorically in considering those called to ordained service in the church but to consider the lives and behaviors of candidates as individuals." Whether this means something, or is just so much meaningless rhetoric, will depend, in my view, on whether the Permanent Judicial Commissions of the church, especially the PJC of the General Assembly, give this authoritative interpretation any teeth. To me, it means that membership in any category, including "self-affirming gay men" or "self-affirming lesbian woman" has NO BEARING on ordination -- that ordination can only be decided on the basis of "the lives and behaviors of candidates as individuals." Let's hope this means something in our church! -- JDA * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Declaration of Sentiments* "Envisioning a New Church" Seminar Ghost Ranch, New Mexico Janie Spahr, Marilyn Nash and Dan Smith led a week-long conference at Ghost Ranch this past summer entitled "Envisioning a New Church." The conference was very participant interactive and each person brought their hopes and dreams for a new church with them both in idea and symbol. The following "Declaration" was the common, basic elements we envisioned. We felt our work was so significant that we ought to open this dialogue among others, and so we wrote the "Declaration" in hopes that others would add their voices in a larger gathering next summer. We're putting out the Declaration to see if others respond, and how they respond. -- Dan Smith The Declaration July 19, 1998. -- We propose a beginning conversation about the Presbyterian Church as a community of new life. As prelude to such a conversation, we propose for initial consideration the following affirmations regarding the elements of this community: 1. that all people are born to make manifest God's glory that is within them; 2. that we stand fully and firmly within the heritage of our tradition, which is Reformed and Always Being Reformed, and we seek energy for the present and future Reformation; and 3. that such a church of Jesus Christ would be committed to confessing its participation in and dismantling: - RACISM, including all manifestations of white power and privilege; - SEXISM, including challenges to women's reproductive freedom and the perpetuation of exclusive language; - HETEROSEXISM, including all barriers to the full valuing of lesbian, gay, bisexual and transgender persons and their right to ordination; - CLASSISM, including the ways in which our economic privileges rest on the deprivation of others; - AGEISM, ABLEISM, ENVIRONMENTAL ABUSE, MILITARISM AND ALL SYSTEMS OF VIOLENCE, AND ALL BARRIERS (physical and social) of injustice and inequality. This kernel of hope needs so many more voices and visions! This is only the smallest of beginnings. We hope others are enlivened to make this justice- loving, freedom-seeking, passion-filled witness of the church in the world a reality. We are hopeful that such a beginning conversation will take place at a gathering sometime in 1999. We see our seminar as simply the ones to ask the questions of interest in this gathering and collect the "yes's." No plans have been made for the event, if it is to happen. We expect that a team from the respondents will convene to plan the gathering. If you/your group would like to participate in this initial conversation about the Presbyterian Church as a community of new life, please contact one of our seminar leaders by the end of 1998. We will let you know when all the responses are received. Marilyn Nash, 5550 S. Dorchester #1403, Chicago IL 60637, yeschurch@aol.com Dan Smith, West Hollywood Presbyterian Church, 7350 Sunset Blvd, Hollywood CA 90046, wehopres@att.net Janie Spahr, That All May Freely Serve, P.O. Box 3707, San Rafael CA 94912, janie_spahr@pcusa.org [footnote] *SENTIMENT: an article, thought or judgment permeated or prompted by feeling. On July 19, 1848, the first "Declaration of Sentiments," written in large part by Elizabeth Cady Stanton, then age 32, was approved and signed at the first women's rights convention in Seneca Falls, NY by 68 women and 32 men. On this date, July 19, 1998, 150 years later, we honor these forebears and, in the same spirit, we continue this movement of liberation and justice. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Ordination in the Presbyterian Church in Canada by Bill Hennessy Kitchener, Ontario, Canada. -- Since there's been a modest interest in what's happening here vis a vis ordination of glbt's, I thought I'd provide a brief history of the most recent issue: In 1994 or 5 a congregation in the Presbytery of Montreal named St. Andrew's, Lachine, called Mr. Darryl McDonald as their minister. Presumably the congregation was aware that Darryl is gay and has a partner. While he was going through the process to be ordained to this call with the Presbytery of Montreal, he told the committee there about his sexual orientation and his relationship. The Presbytery debated the call and determined it to be a "true gospel call" and approved his ordination. Two or three members of Presbytery protested this decision and the ordination was put on hold. The case made its way to the GA where a commission was appointed to investigate and report. In 1996 the commission brought its report to GA. It was a nine-member commission, the report was brought on a vote of 5 to 4. The "majority" report, recommending the ordination not be upheld, was accompanied by a "minority" report, stating in essence that presbyteries have the right to ordain whomever they feel fit to serve. The majority report was passed. The Presbytery of Montreal was told to instruct the congregation to stop employing Mr. McDonald as their minister and to install an interim in the position. The Presbytery balked; it didn't officially refuse, it simply took no action. Meanwhile Darryl appealed the decision of GA. This year at GA the clerks of the assembly wrote a report denouncing the congregation's "contumacious" behavior and requesting that the GA demand that Presbytery of Montreal take action. Instead, the recommendation was made by a member of that Presbytery that the congregation be told to either go along with the requirements of GA or leave the denomination with our blessing. They could work out with the Presbytery a way to use the building. I must say in the context of that discussion, that recommendation seemed like the only alternative. It seemed like the most pastoral alternative. Now, I'm not so sure. At any rate, the congregation voted to leave. They love their pastor and they have decided to stand by him. The recommendation that was passed did include a statement to the effect: If someday the congregation changes its position or the denomination changes, then we hope they will come back. Many people believe this is the end of the matter, which is naive. So far, though, there is no room in the Presbyterian Church in Canada for a More Light position on this issue. However there is an organization taking shape called A New Network (ANN) that is providing a glbt voice for Canadian Presbyterians. We shall see how strong a voice it will be. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * [INCLUDED IN THE JULY-AUGUST ELECTRONIC VERSION!] A More Light Statement of Faith The members of Family of Christ Presbyterian Church, Greeley, Colorado, voted on April 6, 1997, to be a More Light Church. This means that we have adopted a policy of welcoming all people into the church as full participating members. This seems to us to be a reasonable thing to do, but a decent respect for the opinions of others requires that we should declare the reasons that have led us to take this step. All those who become members agree that they have accepted Jesus Christ as Lord and Savior, trust in him and intend to be his disciples, obey his word and show his love, and to be faithful members of this congregation, giving of themselves and seeking the fellowship of the church (*The Worship Book*, p. 49). The church is called to a new openness to its own membership, by affirming itself as a community of diversity, becoming in fact as well as in faith a community of women and men of all ages, races, and conditions, and by providing for inclusiveness as a visible sign of the new humanity (*The Book of Order* 3.0401-b). The congregation shall welcome all persons who respond in trust and obedience to God's grace in Jesus Christ and desire to become part of the membership and ministry of his church. No persons shall be denied membership because of race, ethnic origin, worldly condition, or any other reason not related to profession of faith. Each member must seek the grace of openness in extending the fellowship of Christ to all persons. Failure to do so constitutes a rejection of Christ himself and causes a scandal to the gospel (*The Book of Order* 5.103). Jesus instructed us many times that we must love -- our enemies, our neighbors, ourselves. When a lawyer asked him what he must do to inherit eternal life, Jesus asked him what the law said. He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." Jesus told him he was right -- "Do this and you will live" (Luke 10:25ff). Our neighbors are not only persons who think, look, and act like us. "For if you love those who love you, what reward do you have? ... If you greet only your brothers and sisters, what more are you doing than others?" "God makes the sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous" -- and it is not our job to decide which is which (Matthew 5:43-48). We believe we are called to offer a similar spirit of generosity in making judgments about issues. We also think we dare not usurp God's prerogative to judge human beings because only God knows our minds and hearts. In this spirit, then, we members of the Family of Christ Presbyterian Church welcome all persons as full participating members, to the glory of God. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Presbyterians Board Meets in Oklahoma City During this transition period toward the creation of More Light Presbyterians on January 1, 1999, the boards and officers of PLGC and the More Light Churches Network (MLCN) have merged to serve as an interim board. They will continue to serve in this capacity until a new MLP board is elected in the Spring of 1999. This joint board spent the weekend of October 25-27 in Oklahoma City (the site of the More Light Presbyterians Annual Conference, May 21-23, 1999), working out plans for our merger and strategies to bring gospel inclusiveness to our church. More Light Presbyterians Conference A highlight of our weekend was a presentation by local leaders John McNeese and Vikki Dearing of plans for the up-coming More Light Presbyterians Conference, May 21-23 in Oklahoma City. Watch for registration forms in the January-February *Update*! The theme will be "Before Us an Open Door" (Rev. 3:8). The venue will be Oklahoma City University, a United Methodist institution. Exciting, inspiring, and informative keynote presentations, panels, workshops, and worship are in the works, plus visits to the Oklahoma City Bombing National Memorial and the National Cowboy Hall of Fame. Save the dates! John McNeese was our host for the board meeting, and if this was a foretaste of the annual conference, we all have a real treat in store. John made sure our interstate highway interchange hotel was strategically located just a short walk from great restaurants and a classic gay bar. He and his hosting team provided great meals, plus a gay Oklahoma cowboy hat for every member of our boards. MLP Communications We planned a new configuration for our communications media. Our websites will be merged, and so will our PresbyNet meetings. The old PLGC-list internet discussion group that was based at Carnegie Mellon University has already moved to: mlp-list@scils.rutgers.edu (to join, just send a note to: Majordomo@scils.rutgers.edu; in the body of the message write: subscribe mlp-list). This is a free-for-all automated list, open to the whole world, so remember that anyone and everyone may be lurking -- everyone is welcome! We plan to have two newsletters plus a "leadership letter." The *More Light Update* will continue, but after the merger, it will go only to members and subscribers. As with PLGC, the suggested membership contribution will be $50 for individuals and $100 for governing bodies "or whatever you can afford," so anyone who wants the *Update* can get it, but you will need to formally join MLP or subscribe to the *Update*. New membership forms will be going out to everyone with the January-February 1999 *Update*. The new newsletter, provisionally called the *MLP Beacon*, will be a four-pager aimed at non-members and potential supporters. In addition, contributors will receive the periodic "leadership letter" from our moderators. Ken Wolvington, current editor of the *MLCN Newsletter*, has volunteered to spearhead this new medium. MLP Bylaws Much time was spent honing our new bylaws. We had much good Presbyterian debate on many aspects. The draft calls for a hard- working board, with a very important nominating committee that will recruit persons on the basis of specific talents and gifts and willingness and ability to put them to work for the cause. Membership input to the nomination of board members will take place during the preliminary work of the nominating committee, which will consist of three board members and two "at large" members. To facilitate the recruiting of specific talents, the new bylaws do not include direct nomination of officers or board members from the floor of meetings (a long PLGC tradition), but members can challenge nominees of the nominating committee through petition. Our officers (co-moderators, secretary, and treasurer) will serve for one year at a time, for a maximum of three consecutive years. They will be elected by the board members, who will serve for staggered three-year terms for a maximum of two full consecutive terms. Six board members will represent governing body members of MLP; nine board members will represent individual members. The interim board elected Rob Cummings to serve as MLP secretary and Joanne Sizoo to serve as MLP treasurer during this transition period. Donna Riley will be taking over as communications secretary. Jim Anderson will continue as editor of the *More Light Update.* The board unanimously voiced its vigorous and lasting appreciation for Lew Myrick's many solid contributions as PLGC treasurer over the past several years. MLP Nominating Committee Our new interim Nominating Committee is already hard at work, so now is the time to send them your suggestions for board members. The members are: Cathy Blaser, Tony De La Rosa, Susan Leo, Dick Lundy, and Mike Smith. All are listed on page 23, so send them your suggestions! Membership in MLP Membership in MLP will be open to all members and governing bodies of the Presbyterian Church (U.S.A.). Non-Presbyterians who wish to support MLP may affiliate as "MLP associates." The requirements for membership will be (1) an affirmation of the mission of MLP: "Following the risen Christ, and seeking to make the Church a true community of hospitality, the mission of More Light Presbyterians, Inc. (MLP) is to work for the full participation of gay, lesbian, bisexual and transgender people of faith in the life, ministry and witness of the Presbyterian Church (U.S.A.)," (2) a promise "to work for the transformation of the church," and (3) a membership contribution of $50 (for individuals) and $100 (for governing bodies), or "whatever you can afford." The annual membership meeting will take place at the annual More Light Presbyterians Conference, rather than at General Assembly, as was the custom for PLGC. More Light Churches, Presbyteries, Synods Just as all individual members of MLP will be "More Light Presbyterians," all governing body members will be "More Light" sessions (representing congregations), presbyteries, or synods. Even the General Assembly can join and become a More Light General Assembly! This means a change in the criteria for being or becoming a "More Light" church or governing body. The new criteria will be an affirmation of the mission of MLP and a promise "to work for the transformation of the church." MLP Staff Our staff search committee presented a job description for our new full-time "field organizer." We hope to have this new person in place early in 1999. In addition, we will have the services of an expert bookkeeper to assist our new treasurer with professional financial skills. These are the highlights of our meeting. Stay tuned for developments! -- Jim Anderson. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP Dallas / Fort Worth Metroplex Chapter Off and Running The initial meeting of the Dallas / Fort Worth Metroplex chapter of More Light Presbyterians met on August 17 for a pot luck supper and swim party. Twenty seven people representing seven churches, Austin College, and Grace Presbytery attended. Discussion centered around the need for a chapter and what its goals should be. It was agreed that the chapter should be formed and that among its goals would be determination of how the chapter will be involved in More Light activities for the General Assembly meeting in Fort Worth, TX, June, 1999. A steering committee of 6 people was formed including Don Grainger and Richard Moore, Bethany Presbyterian, Dallas; Wayne Davis, Trinity Presbyterian, Dallas; Jean Martin, Immanual Presbyterian, Hurst; Mary Stewart Hall, Grace Presbytery; and Brent Berry, First Presbyterian, Dallas. At its first meeting, the steering committee agreed to continue in its present form until by-laws are established for the national organization. Correspondence was shared from Scott Anderson, Co-Moderator, PLGC, concerning his upcoming visit to Fort Worth on October 22 in preparation for General Assembly activities. It was agreed that we would provide Scott with as much information as possible and meet with him when he is available. Plans include a luncheon meeting with interested clergy and an evening public meeting with all interested parties. Our "Night with Janie Spahr" (September 29) was a roaring success -- 30 people representing seven churches, Grace Presbytery, and one person from the Disciples of Christ. We had a roundtable discussion concerning the future of the Presbyterian Church (U.S.A.), followed by a worship service of healing and reconciliation. We are also sponsoring an upcoming concert by an ensemble from the Turtle Creek Chorale, the Dallas gay men's chorus, at Trinity Presbyterian on October 18. We expect to have over 100 in attendance. More Light Presbyterians will host a fellowship hour following the presentation of the Chorale. -- Don Grainger. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MAIN FEATURE Let It Be According to Your Word Contemplations on the Nativity for Advent for More Light Presbyterians by Chris Glaser Copyright 1998 by Chris R. Glaser. All rights reserved. Permission granted for non-profit use with attribution. [Preliminary Box about Chris Glaser:] *Coming Out as Sacrament*, Chris Glaser's newest book from Westminster John Knox Press (November, 1998), persuasively argues that coming out as gay, lesbian, bisexual, or transgendered has biblical precedents and sacramental dimensions. In an engaging and readable book, Glaser applies cultural anthropologist Rene'* Girard's critique of the scapegoat mechanism to the treatment of gay people in church and culture. Coming out is understood as an act of vulnerability, much like a sacrificial offering of times past, which invokes God's presence and effects atonement, or reconciliation. Both personal and biblical stories are used to illustrate and support this conclusion. The final chapter offers seven new "rites for the soul," including a ritual for coming out. Glaser's second book, *Come Home! Reclaiming Spirituality and Community as Gay Men and Lesbians* has just been republished with five new chapters by Chi Rho Press, publishers of *Called Out* (Chi Rho Press, P.O. Box 7864, Gaithersburg, MD 20898, phone/fax 301-926-1208; email: ChiRhoPrss@aol.com ). *The Word Is Out -- Daily Reflections on the Bible for Lesbians and Gay Men* by Chris Glaser will be republished by Westminster John Knox Press in January, 1999. Of course, they still publish *Coming Out to God* and *Uncommon Calling*. Not to be outdone, Chris's dog Calvin last summer published *Unleashed -- The Wit and Wisdom of Calvin the Dog* (Westminster John Knox Press, ISBN 0-664-22116-5), a golden retriever / labrador's take on life. These books may be ordered through your local bookstore, through Cokesbury, or through A Different Light Bookstore (888-343-4002) or Lambda Rising (800-621-6969). Westminster John Knox Press books may also be ordered by calling 800-227-2872. Chris Glaser may be contacted at 991 Berne St. SE, Atlanta, GA 30316-1859; phone/fax 404-622-4222; email: ChrsGlaser@aol.com [Second preliminary box about OPEN HANDS:] Chris Glaser invites you to subscribe to *Open Hands*, the quarterly journal for congregations that welcome l/g/b/t people, presently sponsored by programs in seven denominations, including the More Light Churches Network. Chris currently serves as its editor. To subscribe, send $20 ($25 outside the U.S.) to Open Hands, 3801 N. Keeler Ave., Chicago, IL 60641. * * * * * * * * * * * Introduction This will be my last prayer book for Presbyterians for Lesbian & Gay Concerns. I can't tell you how many of these I've written or edited for PLGC. I'm not really a "counter." But there have been a lot and, more importantly, there have been enough. It's good to end where the Christian story (and calendar) begins. To me and hopefully for you it may serve as a sign of hope. Our movement in the Presbyterian Church has been in labor pains for a quarter of century, and yet we still keep faith that God is doing a new thing within us and within our denomination. We have faith in God even when we have lost faith in our church. We say with Mary, the mother of Jesus, "Let it be according to your word," because we believe that God's word will not return to God empty, as the prophet Isaiah declared, "but it shall accomplish that which I purpose, and succeed in the thing for which I sent it" (55:11). With Mary, we have taken that word to heart; we have allowed it to grow within us and given it flesh. Our friends have borne witness to the miracle taking place, and even strangers outside the church have come to marvel at what God is doing through us to liberate the church from legalism, self-righteousness, ignorance, literalism, and its resulting despair. It's been a dirty and earthy business, one that has spoiled our reputation in the eyes of many -- so like Mary, unwed mother, who had to account for her sexuality that produced this bastard child whom nobody knew to be God's beloved -- mythological afterthoughts of shepherds and magi notwithstanding. The nativity has been cleaned up, sanitized by the church for its children's pageants, but it was a messy and brutal affair, with Joseph considering abandonment, a barn heaped with manure for the site, a nativity taking place among the poor displaced by bureaucracy and within a country subjugated by a foreign power, an infant barely escaping a leader whose policies led to the death of babies in the ghetto, and a mother with the tenacity to believe in her child all the way to the cross. However one views the Incarnation, as material or metaphorical truth, it could not have happened without Mary's willing participation. We must be willing, too, to give our bodies in the cause of incarnating God's truth, no matter the rejection, no matter the length of labor, no matter the suffering. Having begun this introduction yesterday, last night I had a dream. For the first time in my life, I had a dream I had long coveted, because of its perceived psychological implications of a new beginning. No doubt it was influenced by my contemplation of Mary. I dreamed I was pregnant. Being male, it was, of course, a surprise. But, as dreams go, not that big of a surprise in the dream itself. I flashed on the difficulties of pregnancy, of the labor itself. But then I immediately thought of practical concerns -- no more wine with dinner, etc. I did not remember the dream until my morning prayers. In my morning prayers I was reading Gandhi's account of advising an assembly about the nature of taking a vow before God to disobey a civil law in South Africa. It was in his early years in that country that he developed the concept of satyagraha, which literally means "truth" and "firmness," or "truthforce," and, since Gandhi equated truth with love or life's essence, it could be understood as "loveforce" or "soulforce." Gandhi explained that to break a vow was far greater a sin than not living up to an ordinary commitment or promise, because God was invoked as a participant. The vow that Mary took was that kind of promise: "Here am I, the servant of Adonai; let it be with me according to your word." Though said to Gabriel, angels represented God's presence, so in effect, this was her response to God. "Let it be with me according to your word." For us to echo her words is to take a vow that not even failure or death can break. "Let it be with me according to your word." We too thereby express our intent to allow God's word to become flesh in us. This has been our call in the service of our More Light movement. As More Light Presbyterians we fulfill our vow to bring illumination to all Presbyterians and to all Christians. Together we will know the truth that has set us all free. Together we will realize that human conditions do not prevent God's word becoming flesh and dwelling in our midst when we are willing to take Mary's vow: "Let it be with me according to your word." What is that word? It depends on the circumstances into which it is born. Truth. Justice. Mercy. Grace. Love. Joy. Peace. Just as the early church needed the concept of the trinity to explain its many experiences of God's presence, so we need multiple words to explain God's word to us, in us. But they are all *good* words, because they come from God. But we need intercourse with the word to render the word flesh. Thus the daily contemplations of this book invite us all to live out Mary's vow: "Let it be with me according to your word." Our call must become our prayer. Through this devotional, we will contemplate people whose willingness to incarnate God's word made them part of the genealogy that produced and inspired Jesus. Matthew's and Luke's genealogies are only part of that story. The spiritual genealogy of those who lived by faith found in Hebrews 11 is also part of Jesus' inheritance, as is the cast of characters in the whole of scripture, including the nativity story. Each day we will consider how these spiritual ancestors' embodiment of God's word became manifest in Jesus' life and ministry. This small book will not exhaust the list of Jesus' spiritual and genetic family; and Mary, because of her obviously central role, will be the focus of more than one meditation. * * * * * * * * * * * Dedication Twenty years ago, a small band of fourteen Christians called the Presbyterian Church to "let it be with us according to God's word." God's word in scripture, tradition, reason, and experience led the signers of the majority report of the Task Force to Study Homosexuality to declare God's truth that homosexuality was neither a sin nor a bar to ordination. These spiritual forebears were: Virginia West Davidson, chair of the task force. Byron E. Shafer, principal writer of the report. Donald Reed Caughey. Robert M. Davidson. John Duckett. George R. Edwards. Chris Glaser. Willard Heckel. Virgil Jones. Gail G. Buchwalter King. Robert E. Simpson. Dwight C. Smith, Jr. Gloria Tate. Barbara ("Bobbi") P. White. This advent we, the authors of the majority report of a task force appointed in 1976, will gather in New York City for a reunion, observing the twentieth anniversary of delivering our background paper and recommendations to the 190th General Assembly of the former United Presbyterian Church in the U.S.A. (1978). Our last gathering before that fateful assembly had been on Epiphany of that year, when we celebrated a liturgy and a party in the home of Bob and Evelyn Davidson, dear friends who have both passed on to God's eternal embrace. During the process of our deliberations, Willard Heckel, who served the church as a lay person on many levels and ultimately as G.A. Moderator in 1972, came out as the other gay person on the task force. He, too, has passed on to God's glory. Words fail to express my gratitude to these individuals, especially Ginny and Byron for their leadership and Willard for his faithful courage, who made it possible for me to remain a Presbyterian in the decades that have followed. This is true for many who read this, if not all of you, whether you are fully aware of it or not. It was their glimpse of the commonwealth of God that offered us hope when we were offered despair at the hands of the commissioners of almost every General Assembly since. Their prophetic voice still cries in a wilderness of heterosexism within the church. They spoke God's word, they incarnated God's word to the church, and God's word will not return to God empty, "but it shall accomplish that which I purpose, and succeed in the thing for which I sent it." In thanksgiving to them for fulfilling their call to announce the nativity of Christ's Spirit within our movement as More Light Presbyterians, I dedicate this 1998 *More Light Prayer Book* to them. Thank you, Friends. Thanks be to God for you. -- Chris Glaser Atlanta, Georgia * * * * * * * * * * * Nov. 29, First Sunday of Advent Mary And Gabriel came to her and said, "Greetings, favored one! The Lord is with you." But she was much perplexed by the angel's words and pondered what sort of greeting this might be. Lk 1:28- 29 We are also startled when told by our "angels" that we are favored and that God is with us. It perplexes us because so many have told us otherwise. We too might be suspicious of this messenger's agenda. Yet this is central to cultivating an interior life, a life of prayer: to bask in the favor of God's presence. This may be our unique vocation as More Light Presbyterians. Not long ago, reading the writings of women mystics during my own morning prayer, I read what Blessed Elizabeth of the Trinity posthumously wrote to her own mother superior. I believe it applies to us, too: "You are uncommonly loved," loved by that love of preference that the Master had here below for some and which brought them so far. He does not say to you as to Peter: "Do you love Me more than these?" Mother, listen to what He tells you: "*Let* yourself be loved more than these! That is, without fearing that any obstacle will be a hindrance to it, for I am free to pour out My love on whom I wish! '*Let* yourself be loved more than these' is your vocation. It is in being faithful to it that you will make Me happy, for you will magnify the power of My love. This love can rebuild what you have destroyed. Let yourself be loved more than these." Our calling is to bask in God's favor that others do not appreciate. That does not mean others are less loved by God, but we, like Mary, may have the vocation of celebrating God's favor and thereby magnifying the power of God's love for others. As Mary was startled by Gabriel's message, the Samaritan woman at the well was similarly perplexed by Jesus' speaking to her. "How is it that you, a Jew, ask a drink of me, a woman of Samaria?" she asked (Jn 4:9). Then Jesus revealed the mysteries of living water, of worshiping in spirit and truth rather than confined by human-made rules and temples, of his being the Messiah. We, too, are that woman, outcast even from her own people, whom Jesus chooses as an evangelist. That living water has baptized us and become in us a spring for others, especially other Presbyterians who are dehydrated (and often ossified) by their resistance to God's favor and grace. Greetings, favored one! The Lord is with you. Let yourself be loved more than these! * * * * * * * * * * * Nov. 30 Gabriel In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, to a virgin ... [whose] name was Mary. Lk 1:26 Angels are very popular these days and are no longer confined to either Jewish or Christian mythology. We see their cherubic faces on stamps, notecards, stickers, refrigerator magnets, wrapping paper, etc. People think of them as pleasant accouterments to generic spirituality. But angels must have an edge to them, or Zechariah and Mary and later, the shepherds, would not have been frightened by their appearance or their words and needed comfort, such as "Fear not." They appear in human form, but scripture hints they do this for our convenience and to avoid frightening the horses. Gabriel's name means "hero of God." Earlier, he interpreted dreams for Daniel and now announces Jesus' birth. In addressing Daniel, Gabriel had said, "Daniel, I have now come out to give you wisdom and understanding. At the beginning of your supplications a word went out, and I have come to declare it, for you are greatly beloved. So consider the word and understand the vision ..." (Dan 9:22-23). Of course I can't resist noting that Gabriel, like us, has "come out to give ...wisdom and understanding." More significantly, Daniel's prayer has brought out that word again, which Gabriel has come out to declare, of Daniel's belovedness and of future vision of God's word (activity) in the world. Prayer does that for us, too, reminding us of our belovedness and offering us a vision of things to come, a perspective that places our present troubles in context. Jesus was ministered to by angels at the end of his sojourn in the wilderness, and he frequently sought out a lonely place, a deserted place, to pray. If Jesus needed prayer to keep sight of his value, his vocation, and his vision, how much more do we! You are greatly beloved. So consider the word and understand the vision. * * * * * * * * * * * Dec. 1 The Holy Spirit "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy ..." Lk 1:35 If only we had this attitude toward every child born! Yet this very attitude may prompt still more attempts to make a child conform to our expectations and suffer the consequences of nonconformity. I once read of a study that revealed those who "planned" their families were more likely to abuse their children, apparently for not living up to the plan! Transgender children, gay boys, lesbian girls, and bisexual children have not fit "the plan" and endured the name-calling, ridicule, emotional distancing or downright abandonment, punishment and abuse given any child who doesn't fit in. We don't think of the Holy Spirit as being in the baby- making business. The Holy Spirit also must conform to our expectations of what it's to be and do. The Holy Spirit also suffers abuse for nonconformity. When accused of having a demonic spirit rather than God's Spirit, Jesus snorted, "People will be forgiven for their sins and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin" (Mk 3:28-29). Most Christians, especially of the Presbyterian persuasion, distrust a Spirit who may blow where it will, as Jesus described it in John 3. "Put a lid on it!" they'd advise charismatic or even merely emotional Christians. And to connect that pure Spirit with sex! My God, what are those queer people up to? But here we have it in Scripture, our sacred text. The Holy Spirit impregnated Mary. Pretty earthy. Certainly the Incarnation further elevates the sanctity of the body, whose nooks and crannies are already shaped by God, first in creation, then in conception ("You knit me together in my mother's womb" Ps 139:13). God has already connected the Holy Spirit with sexuality. Of Jesus' forerunner John, an angel said, "Even before his birth he will be filled with the Holy Spirit," and he leapt in the womb at Mary's announcement to Elizabeth. "Now this refutes the Baptists!" Martin Luther might say in defense of infant baptism. As we later learn in Acts, neither God nor the Holy Spirit is a respecter of persons, but fills even unbaptized, unJudaized Gentiles, giving them gifts of the Spirit. It really bugs most Presbyterians that the Spirit has done it again in l/g/b/t people. But the Spirit bugs us too, as it leads us -- as it led Jesus just after his baptism -- into a wilderness to be tempted to give up our faith and to renounce our trust in God. No telling what the Spirit is going to do with us and in us. It's downright spooky. The Holy Spirit will come upon you, and the power of the Most High will overshadow you. What is born in you will be holy. * * * * * * * * * * * Dec. 2 Abraham An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham. Mt 1:1 Before going forward, we must go backward, and look at the family Jesus came from. And his family goes way back. (Luke traced it all the way back to Adam and Eve to suggest Jesus' relationship to all peoples, not just Jews.) Abram was told by God to "Go from your country and your kindred and your father's house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. ... In you all the families of the earth shall be blessed" (Gen 12:1-3). "Abraham believed God, and it was reckoned to him as righteousness," Paul quotes Genesis 15:6 in Romans 4:3. "Go from your country and your kindred ..." Jesus is a chip off this very old block! "Who are my mother and my brothers?" Jesus asks rhetorically. "Whoever does the will of God is my brother and sister and mother" (Mk 3:33, 35). Jesus will make Abraham's family even larger -- not by procreating, but by extending the family inheritance to others who believe and do the will of God and become part of the family of faith. Thus all the families of the earth shall be blessed by the revelation to the Hebrews of a God of mercy and righteousness. God's family just keeps getting larger and larger. Luke-Acts traces the Jesus movement from Galilee to Jerusalem, then to the far reaches of the Roman empire. This new family grew not by ordaining a particular sexual expression but by inclusiveness. More Light Presbyterians are on the same track, proclaiming an inclusive church, anathema to those who promote the "traditional (thus limited and exclusive) family" agenda, but in line with Abraham and Jesus. "Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me," Jesus reminds the traditional family values set (Mt 10:37). I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. (Gen 22:17) * * * * * * * * * * * Dec. 3 Sarah "Why did Sarah laugh, and say, 'Shall I indeed bear a child, now that I am old?' Is anything too wonderful for the Lord?" Gen. 18:13-14 "Nothing will be impossible with God," Gabriel told Mary, announcing the old and "barren" Elizabeth's pregnancy. "Is anything too wonderful for the Lord?" the angel rhetorically asked in the story announcing the nativity of Isaac. There's a barely perceptible advance between the two stories. Sarah overhears the angel's announcement; hears herself described in third person giving birth to a long-promised child. But the angel speaks directly to Mary, and invites her cooperation. But the gist of both stories is that the impossible, the wonderful work of God, cannot be done to us, but with us. In the first, a patriarchal mindset implies only the assent of Abraham. In the second, God breaks through that mindset to seek Mary's assent. Remember when you, like Sarah standing just inside the tent entrance, stood just inside your closet door and perhaps laughed at the possibility that God was going to do something new in you? Is anything too wonderful for the Lord? Nothing will be impossible with God. Now Christians stand with Sarah just inside the church door, laughing at the thought that God may be doing a new thing in the church, to make it inclusive. Is anything too wonderful for the Lord? Nothing will be impossible with God. In the context of the seeming impossibility of the salvation of the wealthy, Jesus himself would teach, "For God all things are possible" (Mt 19:26). The angels of God are now asking the church in its recent ridicule of the Spirit within us, "Why did you laugh? Is anything too wonderful for the Lord?" And they seek Mary's assent from the church: "Let it be with me according to your word." Is anything too wonderful for the Lord? Nothing will be impossible with God. Let it be with me according to your word. For God all things are possible. * * * * * * * * * * * Dec. 4 Isaac Then Abraham reached out his hand and took the knife to kill his son. But the angel of the Lord called to him from heaven, and said, "Abraham, Abraham!" Gen. 22:10-11 This incident must have driven Isaac to a lifetime on a therapist's couch. We can empathize because we have had our spiritual fathers and mothers in the church ready to sacrifice us because they believe it to be God's will. Sometimes our biological fathers and mothers, too. With Isaac, we remember being a child of promise. Many of us tried so hard to be the best little boy or the best little girl in the church family. When our sexuality became known, it was as if our church had this crazy notion that God wanted our removal. We carry within us the psychic scars of this reversal of affection. Yeah, we ended up on therapists' couches, joined support groups, and have even done the television talk show circuit, telling our stories and sharing our pain. The church is just now hearing, "Abraham, Abraham!" When the true will of God finally dawns on the church and it discovers the ram in the thicket, will we be able to forgive their misguided zeal for God, even their misguided love for us? And will we then stand with the ram in the thicket as Jesus hung with criminals on crosses, declaring that our God is not bloodthirsty, but lovethirsty? Will we join Jesus in saying, "Forgive them, for they know not what they do?" Will we assent to being resurrected, still bearing our wounds, but refusing retribution and reaching for reconciliation, at-one-ment? Because we have not withheld ourselves, I believe that we will hear God's blessing: "I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of their enemies, and by your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice" (Gen 22:17-18). Mercy begets mercy. Forgive them, for they know not what they do. But tell them what they are doing! * * * * * * * * * * * Dec. 5 Tamar Then Judah ... said, "She is more in the right than I ..." Gen 38:26 The first woman mentioned in Matthew's genealogy, Tamar has a story that is complicated enough for a television mini-series, but also reads like a daytime soap opera. Her husband Er dies and her father-in-law Judah follows the law to give her Er's brother Onan, infamous masturbator or coitus interruptor, who also dies. Judah resists giving Tamar another son, and sends her away. Later, Tamar allows Judah to think she's a prostitute and gets pregnant by him (send the children to bed now!), later revealing her ploy to obtain justice. Judah recognizes that, by his own legal standards, she is more just. William Sloane Coffin has said, "The problem is not how to reconcile homosexuality with scriptural passages that appear to condemn it, but rather how to reconcile the rejection and punishment of homosexuals with the love of Christ." If the conservative or even moderate Christians are going to play legalistic games with us, they will find with Judah that we are more in the right than they are. Surely the love of Christ is more difficult to reconcile with their rejection than a paltry few debatable verses (and never from Jesus) with our sexuality. We must be as clever as Tamar to make this evident to the church. "Be wise as serpents and innocent as doves," Jesus warned his disciples in facing persecution for proclaiming the gospel (Mt 10:16). See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. Beware of them, for they will hand you over to presbyteries and flog you in their congregations ... * * * * * * * * * * * Dec. 6, Second Sunday of Advent Mary "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Child of God." Lk 1:35 We considered this scripture earlier when we contemplated the role of the Holy Spirit in the nativity. Now it's time to consider the same passage in reflecting on Mary's role. Mary was the first charismatic "Christian." She was filled with the Holy Spirit. She did not speak in tongues, she did not preach the gospel, she did not dance in the Spirit. Instead, according to Luke, she paraphrased a prayer that her predecessor Hannah had offered to God when she learned she would give birth to Samuel. And she gave birth to a movement that would transform the world, and specifically, us. Last evening, Mark and I rented and watched a video, *The Apostle*, Robert Duvall's homage to "low" southern evangelical Christianity. Though the protagonist is, to say the least, tarnished -- Mark admired the character's absolute faith. The apostle argues with God, sins mightily, and yet boldly proclaims the truth of salvation in a way that common folk could understand. After committing a terrible sin, he baptizes himself in a river and discerns -- perhaps egotistically -- his calling as an apostle. (As I think of it now, this is not unlike Paul's late-acquired apostleship.) I recalled how, when I first came to an awareness of my "terrible sin" as a child -- that of being homosexual -- I fervently attempted an about-face, consciously washing away my sinful identity while taking my daily shower. I prayed for the infusion of the Holy Spirit that would make me like everyone else. Trouble is, the infusion of the Holy Spirit does just the opposite. Like the charismatic Christians who "annoyingly" raise their hands in praise, or speak a cathartic "gibberish," the Spirit led Mary away from the normal -- to conception first and marriage second. The Spirit has led us too along a path most of us would rather not have taken: being queer in Christ. As with Mary, the Spirit has midwived in us a movement to recover the innate relationship of sexuality and spirituality, the integral nature of body and spirit, as well as the inclusive nature of the Body of Christ. Just as Mary's conception warranted stoning by the religion of her day, so our conception prompts attacks from the religion of our time. Mary, may we, as you, open our wombs to the Holy Spirit, so that the movement which is born of us is vouchsafed sacred. * * * * * * * * * * * Dec. 7 Jacob Surely God is in this place -- and I did not know it! Gen. 28:16 If Jacob and Esau were gay and lived in Atlanta, Jacob would go to the preppy bar Blake's and Esau would go to the leather and bear hangout, the Eagle. I know many of our prejudices in both the straight and gay community would equate Jacob with gay malehood -- y'know: gentle, smooth, indoors, a chef, momma's boy, and (loathe to admit it) calculating. But Esau fits another stereotype that's gaining ascendancy: rough, rugged, hairy, outdoors, athletic, a man's man, and (loathe to admit it) a little slow on the uptake. But Jacob made it into Jesus' genealogy by hook and by crook, though, if Esau could have had such foreknowledge, this would have been the last thing on Esau's mind when it came to being cheated out of the family inheritance and their father Isaac's blessing. As bad as he is, Jacob is nonetheless chosen by God. Escaping Esau's wrath, he came to a place for the night. Not surprisingly, using a rock for a pillow gave him a curious dream that gave us that song about climbing Jacob's ladder. He woke with the awareness that "Surely the Lord is in this place and I did not know it!" The rock becomes the first stone of God's new house. Later, of course, Jacob would wrestle with God on his way back to reconcile with Esau. To Esau's great credit, the reconciliation was effected. Seems to me that we are in the place where we play both roles. Cheated out of our inheritance, yet forced to flee. We recognize the presence of God even in the odd places we've slept on the run. We've wrestled with God and received God's blessing. We've faced danger from wrathful siblings, and been willing to reconcile with the ones who stole our inheritance. Like Jacob with Laban working seven years for Leah and another seven for Rachel, we've worked long and hard for our relationships. Like Esau, we've remained behind to care for aging parents and the family home. Jesus was in the place where he played both roles, too. "Foxes have holes, and birds of the air have nests; but the Human One has nowhere to lay his head" (Lk 9:58). Beloved and chosen, yet betrayed and abandoned. Crucified, yet effecting reconciliation. Rejected by religious and political authorities, yet receiving God's blessing and inheritance of a commonwealth of which he is the firstborn. The rejected stone becomes the cornerstone of God's new home. Surely our God is in this place -- and I did not know it! How awesome is this place! This is none other than the house of God, and this is the gate of heaven. Gen 28:16-17 * * * * * * * * * * * Dec. 8 Joseph When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt. Gen. 37:28 Inflation probably upped the price of betrayal from twenty to thirty pieces of silver by Jesus' time. What siblings did to their brother Joseph, jealous of his dreams and his belovedness, a disciple would do to his descendent Jesus, also envied for his dreams and belovedness. We can testify that not much has changed. Money has bought our denomination: first the rich man who will face difficulty getting into the kingdom of heaven because of his enormous financial gifts to reactionary hate groups in several denominations, including our own; second, the wealth of our opposition arrayed against us like the giant Goliath to the boy David; and third, our church siblings so worried about "the bottom line" that we become expendable on the altar of the church's earthly treasures. Joseph would be put in a place where eventually he would save the very brothers who betrayed him, saying to them, "Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as God is doing today" (Gen 50:20). The brothers thus followed Joseph into Egypt. Jesus would be put in a place where eventually he would save the very world that crucified him, saying to us, "God did not send the Son into the world to condemn the world, but in order that the world might be saved through him" (Jn 3:17). Christians thus follow Jesus into the commonwealth of God. In facing our own betrayal at the hands of our brothers and sisters in faith, we find difficulty seeing more light at the end of a very long and very dark tunnel. We fail to see that we are leading them to that light simply by continuing to follow Jesus in the shadow of the church. They are following us following Jesus into more light after all. Even though they intend harm to me, God intends it for good, in order to preserve my people. * * * * * * * * * * * Dec. 9 Moses Moses brought the people out of the camp to meet God. They took their stand at the foot of the mountain. ... When the Lord descended upon Mount Sinai, to the top of the mountain, the Lord summoned Moses to the top of the mountain, and Moses went up. Ex 19:17, 20 Much, much later, from Mount Nebo and Mount Pisgah, Moses would view the Promised Land that he would not live to enjoy. Given all that he endured, Moses deserved all the mountaintop experiences he was given. Leadership is tough. People whine. People complain and k'vetch. They second guess and offer hindsight. They pick at your foibles and remember your sins and failures, eternally gossiping about them. They want somebody to do it (often explicit in the "it" that should be done), but won't do it themselves. Good thing Moses had God. As it says at the end of Deuteronomy, "Never since has there arisen a prophet in Israel like Moses, whom the Lord knew face to face" (34:10). Matthew thought Jesus matched Moses, thus placed him on a mount for his famous sermon. But instead of starting with ten commandments, Jesus started with ten beatitudes, "happy are those ..." rather than "thou shalt not." Jesus called us to live beyond the letter of the law into its spirit of love of God and fellow creatures. Thus we would be blessed. Luke placed the sermon on a plain, a level place, indicating the egalitarian nature of God's commonwealth. Jesus was the leader, is still the leader, but he calls us all to be leaders. We wanted him to do it all for us -- save us, deliver us, take care of us. Such desperate need led to our crucifying this supposed messiah then and repeatedly since. Yet we must "work out [our] own salvation with fear and trembling," as Paul told the Philippians (2:12), not without Jesus' help but with his help, not alone but as a community. Together we must discern truth and love. It's a tough job, but somebody's got to do it. There are those who want to retreat to scripture to determine whether homosexuality is a sin. But the answer lies no more there than in Horatio's stars. The answer lies within the heart of Christ, the Spirit that pulses within us and urges us to let go our fears and fundamentalism and embrace yet more love. For it is God who is at work in you, enabling you both to will and to work for God's good pleasure. (Php 2:13) * * * * * * * * * * * Dec. 10 Rahab Only Rahab the prostitute and all who are with her in her house shall live because she hid the messengers we sent. Josh 15:17 A prostitute in Jesus' lineage! What will Presbyterians think? Presbyterians and other Christians delicately avoid the fact that God works through people that they would not. Indeed, they'd word that last sentence in past tense: "God worked through people that they wouldn't." Surely, they think, God wouldn't do that anymore. The first gay man I ever met was a male hustler who worked Selma Avenue in Hollywood. In high school, I did not know how to meet other gay people. But I had seen men hanging out on Selma whenever I went into Hollywood for a movie on Hollywood Boulevard or for pizza at Micelli's on Las Palmas. Selma runs parallel to Hollywood Blvd. and both streets intersect Las Palmas. (I know I'm really dating myself, since police harassment long ago moved the hustlers down to Santa Monica Blvd.) Rumor had it these men were gay, and though the word "hustler" was added to such rumors, I wasn't sure what that meant, and, of course, was afraid to ask. I just thought this was how gay men met. I was in for a surprise! The first gay Christian I ever met was a minister who lived on -- guess what? -- Las Palmas in Hollywood! It occurred several years later. I had read about Bill Johnson's ordination in the newspaper, contacted him, and he invited me to his place for dinner. This contrast serves as metaphor for those who would observe the gay community, either as one trying to affirm one's own homosexuality or as one trying to deny our legitimacy. Our sexuality may be more apparent than our spirituality. To discover our spirituality, friend or foe must be invited and must be willing to enter our home and commune with us. It seems the first Jerichoite that Joshua's two spies met was the prostitute Rahab. The Bible doesn't say why they were in her house for the night. Suffice it to say that she played a role similar to Lot in Sodom. She gave the strangers sanctuary, even hid them when the king of Jericho sent orders for her to bring them out, and aided their escape. Thus she and her family were saved when God destroyed the city, and she was considered a hero in Israelite eyes. If the spies had been afraid of Rahab's sexuality or their own, they would not have been in a place where God could have saved all three. Rahab's own faith in their God ("The Lord your God is indeed God in heaven above and on earth below" [Josh 2:11].) was thereby revealed. Jesus must have known about having a prostitute as part of his heritage. Maybe pride in that fact was why he stood in harm's way to protect a woman from being stoned for adultery, defended a woman of ill-repute washing his feet, and called a Samaritan woman who had had five husbands and lived with a man unmarried to proclaim his gospel. Within their sexuality, Jesus saw their faith. Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you and you with me. ... Let anyone who has an ear listen to what the Spirit is saying to the churches (Rev 3:20, 22). * * * * * * * * * * * Dec. 11 Ruth Do not press me to leave you or to turn back from following you! Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die -- there will I be buried. May the Lord do thus and so to me, and more as well, if even death parts me from you! Ruth 1:16-17 How well we know this passage! Rarely has the passion of love expressed itself so well. Ruth's love for Naomi surpassed all of her other loves. There is no doubt that Ruth's blood flowed in Jesus' veins. Even if she were not listed in Matthew's genealogy, we would hear her in so many of Jesus' sayings and doings: "How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!" (Lk 13:34). As Jesus came near the city, he wept over it ... (Lk 19:41). Jesus was greatly disturbed in spirit and deeply moved. ... Jesus began to weep. So the Jews said, "See how he loved him!" (Jn 11:33, 36). "No one has greater love than this, to lay down one's life for one's friends. You are my friends ..." (Jn 15:13-14). "The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me" (Jn 17:22-23). "Go therefore and make disciples of all nations, baptizing them in the name of God and of the Christ and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age" (Mt 28:19- 20). * * * * * * * * * * * Dec. 12 Hannah As [Hannah] continued praying before the Lord, Eli observed her mouth. Hannah was praying silently; only her lips moved, but her voice was not heard; therefore Eli thought she was drunk. 1 Sam 1:12 Hannah was drunk with devotion to God and a desire for a son. She makes me think of parents who struggle alongside us to obtain full rights for their gay children in the church and in our society. They are drunk with devotion to God and their children. Our opponents deride them, as the priest Eli derided Hannah, saying, "How long will you make a drunken spectacle of yourself" (1:14), adding "put away your bias and share our condemnation of your children." Our opponents think themselves like God, impartially able to render justice. But, in truth, our supportive parents are more like God, because God is partial to each and everyone of God's children -- that's how God shows no partiality. Our supportive parents demonstrate God's steadfast love; and, in doing so, they demonstrate traditional family values. In thanksgiving, Hannah offered her son Samuel to God's service. Her gratitude for her child made her praise and sing to the Lord, "My heart exults in the Lord; my strength is exalted in my God. My mouth derides my enemies, because I rejoice in my victory. ... The bows of the mighty are broken, but the feeble gird on strength" (2:1,4). Her prayer would serve as model for Mary's own prayer of thanks for a child who would send a Spirit that would make his followers look drunk on the day of Pentecost. But the inebriation of their fervent devotion to God enabled them to transform strangers and aliens into God's children. Jesus himself was accused of being both glutton and drunkard, because his fervent devotion to God and God's children prompted him to celebrate the inbreaking commonwealth of God with those who once thought they were not children of God's household. "Talk no more so very proudly, let not arrogance come from your mouth; for the Lord is a God of knowledge, and by God actions are weighed. ... God raises up the poor from the dust; lifting the needy from the ash heap, to make them sit with rulers and inherit a seat of honor" (2:3,8). * * * * * * * * * * * Dec. 13, Third Sunday of Advent Mary My soul magnifies the Lord, and my spirit rejoices in God my Savior, for God has looked with favor on the lowliness of this servant. Surely, from now on all generations will call me blessed; for the Mighty One had done great things for me, and holy is God's name. Lk 1:46-49 Did Mary really understand the import of her unexpected pregnancy as early as Luke's gospel indicates? Or was it a gradual dawning insight as she watched Jesus grow "in wisdom and in years, and in divine and human favor" (2:52)? It doesn't matter when she "got" it. What matters is she did come to understand the unnatural nature of this son of hers. It's like our baptism, as infants or as adults. It doesn't matter how conscious we were when we were committed to this Jesus -- our understanding of that commitment grew through the years. And continues to grow. And will never be complete until we "know fully, even as [we] have been fully known" (1 Cor 13:12). Jesus' baptism as well only initiated his discernment process in the wilderness, tempted in every way as we are. The same is true of our own movement as More Light Presbyterians, our own nativity of the Spirit. Gradually its longlasting value will be known. Occasionally, we "get" it, and parallel Mary's prayer as she paralleled Hannah's, as Tony Gryzmala did in an exercise during a Dignity retreat that I led: My soul magnifies the all-loving God and my spirit rejoices in God my Savior, who esteems, honors and loves my gayness. Behold, all my family and friends shall recognize my blessedness, for the one who is mighty has done great things for me by creating me in that sacred aspect of the Divine Essence which is gay. Holy is God's name. I praise God and give thanks for being so honored and blest. Through my gayness, God's strength is shown: the proud and the privileged are put down from their thrones; their prerogative is shattered. Through my gayness, God exalts the sensitive, the expansive, the inclusive. God fills my hunger with overwhelming love, while the rich and greedy are sent away in the lonely isolation of their loveless power. Through my gayness, God will heal the human race in remembrance of God's mercy and covenant, as God spoke to Abraham and Sarah, to Noah, to Mary, the Mother of Jesus, and to their posterity forever. Amen. * * * * * * * * * * * Dec. 14 David Jesus answered, "Have you not read what David did when he and his companions were hungry? He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions." Lk 6:3 David actually negotiated with the priest, who wants to know whether "the vessels of the young men are holy" (See 1 Sam 21:1- 6). But Jesus uses David's chutzpah to justify his and his disciples plucking heads of grain to eat on the sabbath, thus breaking the taboo of work on that holy day with slighter justification than say, healing the man with the withered hand in the story that follows. This story makes me think about privilege. Already a hero, David was on his way to snatching the throne. He therefore could easily persuade the priest to bend the Levitical rules to feed himself and his men. Jesus too enjoyed the privileges of success, having developed a following of multitudes and, in the next passage, selecting an executive board (disciples). He could more readily challenge the Mosaic law. A couple of years ago I wrote a curriculum for the Presbyterian church entitled *Unlearning Racism*. One of the sessions dealt with white privilege; how those of the dominant Anglo-European culture in Canada and the United States could assume things, even "get away with things" that would be questioned if they were a person of color. Another example of this phenomenon is male privilege: men are allowed to do things for which women would be questioned or condemned. So think about heterosexual privilege: to walk hand in hand, kiss in public, marry, have multiple sexual encounters or failed relationships without being condemned for being heterosexual, adopt children, be included in the family album and gatherings, be welcomed in houses of worship as well as the workplace, etc. And, to be both honest and thorough, gay men have some privilege because they're males, and lesbians have some privilege because they're not (that is, it's far less popular culturally to be perceived as giving up one's male privilege to identify as gay). Thus the "under"-privileged have greater difficulty persuading religious leaders to bend Levitical law and move beyond the limits of Mosaic law. But Jesus was the champion of the poor, the disfranchised, the outcast. It is Jesus, not us, who enjoys the privilege of nudging the church to overlook the law, whether the Bible's or the Book of Order's. So let's introduce the church to Jesus. Is it lawful to love or to hate gay people, to support same- gender love or destroy it? (Lk 6:9) * * * * * * * * * * * Dec. 15 Bathsheba So David sent messengers to get [Bathsheba], and she came to him, and he lay with her. 2 Sam 11:4 Now here's an interesting verse to contemplate during Advent! The much-admired King David had his own White House intern. Except that Bathsheba was married and David's obstruction of justice included the murder of her husband Uriah. David's independent prosecutor was Nathan, who caught the king in his own judgment and convinced him to say, "I'm sorry." But what about Bathsheba? Even Matthew's genealogy does not list her by name, but as "the wife of Uriah." Like so many women in the Bible and throughout history, she was acted upon by men, and that served to identify her. "She was asking for it," the sexist might say, bathing where the king could see her. "They were both consenting adults," an audience member on *Oprah* might say, as if she could have said no to a king. Professional boundaries were unknown in that time. Think how biblical the White House has become! And too many pulpits! Oh yes, let's return to *those* traditional family values! (One might wonder about the parallels to Mary. Could she have said "no" to God? Isn't this a problematic model? That's why taking that story literally does a disservice to God. The story is not about relationships, it is about how Christians perceive Jesus -- as a unique Child of God.) The Bible tells us very little about Bathsheba herself, except that she was "very beautiful" and had the sense to claim David's responsibility by sending him the message, "I am pregnant." She also mourned her husband, a sign of faithfulness. And like many women, she had to suffer the recompense of her husband David's sin by losing her child. Maybe that's why Jesus spoke so strongly against divorce and adultery. Maybe that's why he addressed women as subjects rather than objects. Maybe that's why he had so many women followers. In his ancestry were stories like this of women treated like property. Jesus proved he was as much a son of Bathsheba as a son of God. We thank you, God, for the women who have gone before us who have gone unthanked for their unrecognized gifts to the faith we hold so dear. * * * * * * * * * * * Dec. 16 The Shepherds In that region there were shepherds living in the fields, keeping watch over their flock by night. Lk 2:8 I'm sure none of you had the mischievous thought I had when the media began mentioning that Mother Teresa took her turn cleaning the bathrooms in her order's houses. "Wish I got media attention when I scoured my toilet," I thought. Recently someone called to update me on his current troubles in the church. He spoke reverently of a leader in the l/g/b/t community who took time to talk with him at an event, though the leader despaired at being besieged by the media. "If the media were there, he probably called them," I wanted to say honestly, knowing this leader's predilection for the press. "He's going to stop doing everything else he's doing to write," the phone caller added, sympathetically. "Wish I could stop everything I do to write," I laughed to myself, envious. Writing is what I do between the cracks of all my other work. Ninety-nine percent of what you and I do does not get our name in the newspapers, will not be recorded, and may even be taken for granted, like the 99 sheep in Jesus' parable who got ignored while that good shepherd searched for that "loose cannon" sheep. I've come to look on that 99 per cent as a spiritual discipline. We don't need spiritual disciplines devised by spiritual gurus. If we view fixing meals for a lover or visitor, cleaning the house for the family or guests, earning a living even in a job that isn't quite perfect -- if we view these as spiritual opportunities not to think of ourselves more highly than we ought and as forms of service to our loved ones, our customers and clients, and our community, then these spiritual exercises may also bring us closer to God. People sometimes recommend monastic communities where I could "get away" and be alone. But the truth is, because I work at home, I am alone most of the time. I probably live a more monastic lifestyle than most monks. *My* "retreats" are getting away to be *with* people in my work as a retreat leader. Many of you have a similar experience when you are "alone" in the midst of a busy workplace or an unwelcoming church. These wilderness feelings may also serve as part of our spiritual discipline. In our ordinary lives as "shepherds," then, we may have a mystical opportunity to listen for God's messengers proclaiming glory and peace, to discern and relish the holy born in our midst. Jesus washed his disciples' feet long before there were media to flash it around the world. But Jesus *was* savvy enough to know that even the humblest acts reverberate throughout history. We return to our daily tasks, glorifying and praising God for all we have heard and seen. * * * * * * * * * * * Dec. 17 The Magi In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men [magi] from the East came to Jerusalem, asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage." Mt 2:1-2 Somehow I missed the connection of the word "magi" and "magic" until a recent PBS documentary on magic mentioned it in the context of what ancient Greeks distrustfully called foreigners with strange religious practices. Later in the program, one of the experts described magic as "ritualized optimism." I liked that. I believe that our observance of the nativity of Jesus is also a form of ritualized optimism. Many of the stories of Jesus' birth are really stories of how the world *should* have reacted to it. Mary and Joseph should've know of their child's uniqueness before conception, even without the benefit of marriage. Herod should have quaked in his royal boots. Common folk like shepherds should have seen visions of angels. Foreign sorcerers should have recognized the infant's magic. I believe, however, that the truest story surrounding Jesus' nativity was the poverty and obscurity and homelessness into which he was born, exemplified by there being no room for his parents in the inn, no place for his nativity except a manger in a barn. It's true that, in our own nativity, when we came out as lesbian or gay or bisexual or even transgendered, some of us saw stars. Some of us had parents who appreciated our uniqueness. Our emerging rights placed fear in those who base their political power on our oppression. Ordinary and extraordinary folk have seen visions of our worth and witnessed our own magic. But most universal is the poverty and obscurity and homelessness we experienced as we gave up the riches of the closet, risked being forgotten and ignored, and endured exile from all we call home. There is little room for *any* nativity of the Spirit. And yet there is magic in *every* nativity of the Spirit. Not magic in the sense of manipulation of God, but magic in the sense of God's working within us -- God's own "ritualized optimism" that all things may work together for good for those who love and trust God. Jesus was accused of magic, casting out demons that caused an individual to be mute and visionless by the power of Beelzebub (Mt 12:22-32). Jesus warned of committing the unforgivable sin of misidentifying the Holy Spirit. Even today, our opponents commit that sin, claiming our loss of silence and our gain of vision comes from Satan rather than from Jesus. Baby Jesus, we open our treasure chests, and offer you the gifts of our selves, our love, and our homes. * * * * * * * * * * * Dec. 18 Zechariah "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur." Lk 1:19-20 Gabriel is really making the rounds! Getting a little testy, too, because he responds to the "righteous" Zechariah's fear and questions by rendering him unable to speak until the miracle of his wife Elizabeth's pregnancy and the birth of John the Baptist has been accomplished. If only our opposition, full of fear and questions, were silenced by an angel. Instead, the moderate mainstream remains mute as our opposition bombards us with ridicule, slander, and the removal of privileges and of rights. Now the deafening silence of the middle of our church has even made their inaction sacred by declaring it a "sabbatical"! Their attempt to Christianize their wimping out on our rights in both the church and society is laughable when one thinks of Jesus' attitude toward the Sabbath displayed in his own teaching and ministry. The sabbath was made for us, not us for the sabbath, he declared over and over again, proving it by healing on the sabbath at the drop of a hat, even feeding his disciples on that sacred day. Those on the Lord's side will continue to heal on the sabbath instead of using it as an excuse to allow lesbians, gay, bisexuals, and the transgendered to be spiritually abused by those who temporarily have the upper hand in our denomination. Immediately [Zechariah's] mouth was opened and his tongue freed, and he began to speak, praising God. Fear came over all their neighbors ... (1:64-65). * * * * * * * * * * * Dec. 19 Elizabeth After those days his wife Elizabeth conceived .... She said, "This is what the Lord has done for me when [God] looked favorably on me and took away the disgrace I have endured among my people." Lk 1:24-25 It's a shame that the goal of sexuality came to be procreation. The same type of people who abused Elizabeth for not having children are the ones who, today, abuse those of us whose sexuality does not produce children. Luke tells us that Elizabeth and Simeon both lived "blamelessly according to all the commandments and regulations of the Lord" (1:6). But no matter how squeaky-clean their lifestyle, the fact that they hadn't produced children meant *she* was blamed, disgraced, and ridiculed, much like Hannah before the birth of Samuel. Beyond the gender inequity of such condemnation, what about the inequity between the have's and have not's, between those who had children and those who didn't? Seems like the spiritual community should have a different standard than the mere biological requirement of reproduction. Seems like the community concerned with the sacred would recognize the holy in sexuality apart from any product. That's the kind of spiritual community Jesus wanted. That's why he defended the eunuch as Isaiah did. That's why the new spiritual community would be called his brothers and sisters. That's why our own spiritual community has to get over itself and recognize us as siblings. This is what the Lord has done for us when God looked favorably on us and took away the disgrace we have endured within the church. * * * * * * * * * * * Dec. 20, Fourth Sunday of Advent Mary "[God] has scattered the proud in the imagination of their hearts ..." Lk 1:51, RSV In truth, God does not really need to step in to scatter the proud. The "imagination of their hearts" is quite enough for the proud, the arrogant, to mistake their connection with the humble, the outcast. Maybe the proud are not altogether bad people, but they have bad or at least inadequate imaginations. Mary had a good imagination, one capable of wrapping itself around the plausibility of God becoming a human being, of entering human history, and forever changing -- if not the whole world -- a good portion of it. If God can do it, the high and mighty can, and so the powerful are brought down from their thrones, the rich sent away empty -- unless they realize that their wealth is to be found in solidarity with others, the vulnerable, the poor. "The Spirit of the Lord is upon me," Jesus claimed for himself Isaiah's prophecy, "because [God] has anointed me to bring good news to the poor. God has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor" (Lk 4:18-19). Jesus also had an excellent imagination. Advent is a time to practice our imagination, to press our credulity to the limits, as we await the entrance of God into our world. "It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God," Jesus told his disciples (Mk 10:25). Those rich not only in possessions, I imagine, but in "righteousness" as well. They too would have to give up all their possessions, their good deeds, their obedience to the law, to come unburdened into the commonwealth of God. We must imagine, we must hope, that because "for God all things are possible" (10:27), even our opponents will let go of their heterosexrighteousness (yes, my own word) to sit at table with us in the commonwealth of God. Surely, from now on all generations will call us blessed: for the Mighty One has done great things for us, and holy is [God's] name. Lk 1:48-49 * * * * * * * * * * * Dec. 21 Joseph "Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. She will bear a son, and you are to name him Jesus, for he will save his people from their sins." Mt 1:20 Spoken by another angel, written in another gospel. Luke left it to Matthew to explain Joseph's cooperation in the whole affair, a dream in which an angel spoke the words above. Joseph had yet another dream that warned the family to flee the impending massacre of the innocents to Egypt, and another dream informed him that Herod was dead and the family could return to Israel. Still another dream told him to move into Galilee, specifically Nazareth. Like his namesake ancestor, this Joseph was also a dreamer. His dreams saved Mary from disgrace, the baby Jesus from death, the whole family from remaining refugees, and fulfilled the prophecy that "He will be called a Nazorean" (2:23). But, other than that, the Bible doesn't tell us much about him, other than that father and son were carpenters, and that Joseph and Mary went on to have other children, apparently all by themselves. Yet maybe it was from his foster dad that Jesus got the idea for his story about the wise listener to his words who knew to construct a house upon a rock, or the parable of discipleship about the builder of a tower who figures out the cost before proceeding with the foundation. Or, maybe and more importantly, beneath such solid construction stories, Jesus received from Joseph a foundation in dreams. Maybe Joseph's dreams led to Jesus' dreams of saving outcasts from disgrace, delivering us all from death, calling us home to God, and fulfilling prophecies of our destiny as children of God. When Joseph awoke from sleep, he did as the angel of the Lord commanded him ... (Mt 1:24). As we awake, may we, too, follow our God-given dreams. * * * * * * * * * * * Dec. 22 Simeon "This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed -- and a sword will pierce your own soul too." Lk 2:34-35 Simeon is usually remembered for his "Nunc Dimittis," proclaimed loudly and poetically in the temple while holding the baby Jesus. But this somewhat more cryptic remark Simeon very personally addresses to Mary. Mary will suffer with her son, Jesus, for the sins of the world. Mothers reading this know that such suffering is often more difficult to bear than being the direct recipient of pain. Observers see it in the anguish of a mother on television whose child has become a victim of gun violence at the hands of a perpetrator, a spineless Congress for sale, and the evil empire of the National Rifle Association. Observers may also see it in the tears of a mother in their church whose child has become the victim of spiritual violence at the hands of a self-righteous pastor, an ignorant and cowardly General Assembly, and the evil empire of *The Presbyterian Layman* and the Presbyterian Lay Committee. The child will "be a sign that will be opposed so that the inner thoughts of many will be revealed." Children often serve as a kind of Rorschach test for adults. If you ever want to find out an adult's true nature, just secretly watch them in a room alone with a child. Jesus admonished the disciples for resisting children who wanted to come sit on Uncle Jesus' lap. And he confirmed what Simeon foretold about the revelation of the opposition's inner thoughts: "So have no fear of them; for nothing is covered up that will not become known" (Mt 10:26). Our own opposition's agenda will be made known: their desire to take over our denomination, make it over into their reactionary image, and promote the evil spirit of antichrist that opposes all that Jesus stood for when he said of the children of God, young and old, "Let the little children come to me ..." (Lk 18:16) and "Whoever welcomes this child in my name welcomes me ..." (Lk 9:48). Our opposition are the modern day scribes and Pharisees who "cross sea and land to make a single convert, and ... make the new convert twice as much a child of hell as [them]selves" (Mt 23:15). The baby Jesus reminds us to end the murder of the innocents at the hands of those who thirst for power and control, whether in the courts of the land or in the courts of the church. "My eyes have seen your salvation, which you have prepared in the presence of all peoples" (Lk 2:30-31). * * * * * * * * * * * Dec. 23 Anna At that moment [Anna] came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem. Lk 2:38 Luke was the first to use inclusive language. He included stories about women, Samaritans, and Gentiles, whose faith Jesus praised, and to whom he offered healing and revealed spiritual truth. Not surprisingly, Luke balances the story of Simeon with the story of Anna, 84 years old, who "never left the temple but worshiped there with fasting and prayer night and day" (2:37). We don't have a quote from her, but at least we have the story. Anna is the sort of woman "of great age" (2:36) that Mark and I see in our church on Sunday, that you probably see in your church too. The women that welcome Mark and me do not care about our sexuality -- they care about us and about our relationship. They say and demonstrate how pleased they are that we are there. Their smiles are the most genuine I have ever seen. Their concern over recent church votes against us shows in their faces when the congregation discusses them. Though not in our congregation, I suppose there are elderly women who oppose gay people having rights and privileges. But I am convinced that if our denomination were made up of women of great age, gays and lesbians would have been ordained long ago. Perhaps God could not reveal Godself in female form at the time of Jesus, but now I see God in the shining faces of faithful, old women. And I praise God and write about them to all who are looking for the redemption of the Presbyterian Church. We praise you, God, for those in our congregations who balance the recent unpleasantness of church votes against us. * * * * * * * * * * * Dec. 24, Christmas Eve John When Elizabeth heard Mary's greeting, the child leaped in her womb. Lk 1:41 Now this is a precocious child: already filled with the Holy Spirit, already aware of Jesus' uniqueness. "Blessed are those who have not seen, and yet have come to believe," Jesus would say (Jn 20:29). Though presented as kin by Luke, other gospels testify that they meet each other for the first time at the river Jordan, where John is a voice crying in the wilderness. Even in Luke it's not clear they already know each other. Nothing about John's lifestyle would get him called "a glutton and a drunkard" as Jesus would be accused. His renunciation of a comfortable life gave him the authority to call others to repentance. We all know people like this who work with the homeless, the hungry, prisoners, death row inmates, the sick, the disfranchised, minorities, victims and causes of war, the poor, the abused, people with mental disabilities, those with physical disabilities, the dying. They are truly voices crying in the wilderness, and they are disturbing to be around. Their austerity, their asceticism, call us to re-examine our own excesses, to repent or at least redirect whatever resources we have, whether of time, or money, or compassion. Even Jesus was called to be baptized by John. John served as Jesus' guidepost to the wilderness and to the promised kingdom or commonwealth beyond. If even a Messiah like Jesus needed spiritual direction, how much more do we! Prepare the way of the Lord .... Whoever has two coats must share with anyone who has none; and whoever has food must do likewise. (Lk 3:4,11) * * * * * * * * * * * Dec. 25, Christmas Day Jesus And [Mary] gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. Lk 2:7 With so rich an inheritance in terms of genealogy as well as spiritual ancestry and community, Jesus' beginning was less auspicious than most of our own births. Is this the way God chooses to enter the world, and our own lives as well? Through the back door, unnoticed, ignored, and so vulnerable? As if to correct this oversight, the angels got together and sang a cantata in the heavens -- but to whom? Shepherds?! Were they so unsavvy media-wise? Better to announce the birth to celebrities, or to Rome, or at least in the urban center of Jerusalem, not off on some lonely hilltop to a bunch of hillbillies. And whose idea was the star? Attracting foreign scholars whose religion is suspect to worship the King of the Jews? How will that help his credibility among his own people? Whoever imagined that God could come into the world as an infant? Wait till the Pharisaical Lay Committee gets a hold of *this* reimagining! They'll decry illiterate shepherds speaking out of personal experience rather than Torah, and ridicule the scholars who testify to Jesus' spiritual worth. The Temple of the General Assembly will quake in its foundations, for having just avoided trouble by scapegoating gays and lesbians, now it will have to figure out a way to deal with this newest nativity of the Spirit. How heretical to conceive of God as a baby reaching out for our love! How scandalous to think of God embodied in human flesh! How impure to believe God would reach out to touch the unclean! How absurd to understand God offering God's self for our salvation! How unorthodox to affirm that God's Word could become flesh! "I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh." ... Jesus said these things while he was teaching in the synagogue at Capernaum. When many of his disciples heard it, they said, "This teaching is difficult; who can accept it?" But Jesus, aware that his disciples were complaining about it, said to them, "Does this offend you?" ... Because of this many of his disciples turned back and no longer went about with him. (Jn 6:51, 59-61,66) God's Word became flesh so that Jesus may serve as bread for us, so that God's Word in Jesus may be transformed to flesh within us as the Body of Christ. As that Body, we reach out for love and in love, we touch the unclean and embrace the outcast, we offer ourselves for the transformation of the world in unorthodox ways. God's Word will not return to God empty, but will accomplish what God intended: Truth. Justice. Mercy. Grace. Love. Joy. Peace. Let it be with me according to your Word, O God! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * A GENERAL ASSEMBLY POEM [Slightly revised from the July-August electronic version!] Ohm Sweet Ohm By Jud Van Gorder (Inspired by the theme of the 210th General Assembly, "Light For The Journey." An ohm is a unit of resistance.) We, The Presbyterian Church (United States of America) In General Assembly convened, Do solemnly seek Light For The Journey. Not "More Light," you understand; We have carefully shuttered Our Constitution against such. Not for us cosmic brilliance, Nor the probing laser. We prefer an oil lamp, dim, yet Good enough from our tradition: It makes our sanctuary cozy, Illuminating faces of the elect, Drawing attention from the Beyond. Outside are unsettling claims, Perturbing movements, Who question our fidelity to Truth, The chastity of our purposes, Who would incarnate love here. A lamp is ample for us, since We do not plan to journey far; Our steps are close and measured, And by bending our arguments We may proceed to where we were. So stare ye, mesmerized, at the Flickering flame of our Confessions As ye recite the sins of others; Turn away from the windows, lest Pentecost's fiery tongues alarm. Chant ye our sacred mantra "Ohm," Resistance to shocking currents. (But please believe us: we really Do care for homosexuals; it's just They make better pets when fixed). * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC OFFICERS AND CONTACTS CO-MODERATORS: Scott D. Anderson (1998), 5805 20th Ave., Sacramento, CA 95820-3107, 916-456-7225 h., 442-5447 w., email: Scott_Anderson.parti@ecunet.org; Laurene Lafontaine (1999), 1260 York St. #106, Denver, CO 80206, 303-388-0628, PNet: Laurene Lafontaine; email: Lafden@aol.com COMMUNICATIONS SECRETARY: James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038, 732-249-1016, 732-932-7501 (Rutgers Univ.), FAX 732-932-6916 (Rutgers Univ.), email: jda@scils.rutgers.edu RECORDING SECRETARY: Rob Cummings, P.O. Box 394, Jackson Center, PA 16133-0394, 724-475-3285, email: robcum@toolcity.net TREASURER: Lew Myrick, Kitzmiller Rd., RR 1 Box 1049-A, Brodbecks, PA 17329-9713, 717-229-0547, LEMyrick@aol.com PLGC Coordinators & Liaisons CHAPTERS: Gene Huff -- see Exec. board. 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 w., 716-232-1573 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: Carla T. Pridgen, M.Div, M.Ed., 5 Delano Rd., Asheville, NC 28805, 704-285-9752, CarlaP@worldnet.att.net STOLES PROJECT: Martha G. Juillerat, Director, 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-8792, PNet: Martha Juillerat, email: Martha_Juillerat.parti@ecunet.org PRESBYNET: 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 WEBSITE: Donna Michelle Riley -- see Exec. board. LIAISON FOR PRISON MINISTRIES: Jud van Gorder, 915 Walnut Ave., Santa Cruz, CA 95060-3440, 408-423-3829. 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 w., 317-253-2377 h. EUROPE: Jack Huizenga, 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): Lindsay (Lin) Thompson, P.O. Box 2631, Seattle, WA 98111-2631; 200 W. Mercer St., Suite 207, Seattle WA 98119, 206-285-4130, fax 206-285-4610, LThomp6394@aol.com; Richard Gibson, 4700 228th St., SW, Mount Lake Terrace, WA 98043, 206-778-7227. COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059; Mary Rose, 821 N. 4th St., #2, Marquette, MI 49855, marrose@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, email: cevans@scholars.bellevue.edu; Richard Winslow, 111 E. Water St., #100, Appleton, WI 54911-5791, 414-731-0892 LINCOLN TRAILS (IL, IN): Mark Palermo, 6101 N. Sheridan Rd. East, #31-A, Chicago IL 60660-6819, 773-338-0452; Rev. L. Dean Hay, 200 N. 15th St., #3, Murphysboro, IL 62966, phone 618-687-5203, email: alfalfa@globaleyes.net. LIVING WATERS (KY, TN, MS, AL): Michael Purintun, 522 Belgravia Ct., #2, Louisville, KY 40208-2123, 502-637-4734, PNet: Michael Purintun, email: michael_purintun.parti@ecunet.org; Glyndon Morris, 1150 Vultee Blvd. #B-204, Nashville, TN 37217-2152, 615- 361-9228, PNet: Glyndon Morris, email: glyndon.morris@vanderbilt.edu MID-AMERICA (MO, KS): Jeff Light, 4433 Campbell, Kansas City, MO 64110, 816-561-0555, JeffLight@aol.com; Victor Force, 412 N. 8th St., Manhattan, KS 66502-5939, 913-539-5307, rabbif@KSU.edu MID-ATLANTIC (DE, DC, MD, NC, VA): Marco Antonio Grimaldo, Grimaldo & Associates, 2848 Fairhaven Ave., Alexandria, VA 22303, 703-960-0432, 202-210-3780, email: mgrimaldo@juno.com; Brent Bissette, 11 Colton Ct., Durham, NC 27713-8885, 919-544-9932. 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., #3-R, New York, NY 10014, 212-691-7118; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-6632. 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, 2245 NW Hazel, Corvallis, OR 97330-3904, 541-753-6277, hasbanyd@ccmail.orst.edu ROCKY MOUNTAINS (CO, MT, NE Panhandle, UT, WY): Laurene Lafontaine -- see Officers. SOUTH ATLANTIC (FL, GA, SC): Victor Floyd, 853 Willivee Dr., Decatur, GA 30033, 404-636-1429 ch., 404-633-6530 h., RuVic@aol.com; Jim Earhart, P.O. Box 8362, Atlanta, GA 31106- 0362, 404-373-5830, JimEarhart@juno.com; Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305-666-8586 SOUTHERN CALIFORNIA AND HAWAII: Tony De La Rosa -- see Exec. board. 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, 1108 Toyath St., Austin, TX 78703-3921, 512-477-7418 h., 471-5217 w.; John P. McNeese, P.O. Box 54606, Oklahoma City, 73120-1404, 405-848-2819, email: mcneese@theshop.net; Gail 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 Gene Huff (1999), 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 (1999), 4508 SE Lincoln, Portland, OR 97215, 503-235- 6986, email: sleoclu@aol.com William H. Moss (Bill, 2000), 535 Steiner St., San Francisco, CA 94117, 415-864-0477, email: WHMoss@aol.com Donna Michelle Riley (1999), 271 Varsity Ave. #6, Princeton, NJ 08540, 609-720-0954, dmriley@alumni.princeton.edu Mike Smith (1999), 1211 West St., Grinnell, IA 50112, 515-236- 7955, PNet: Michael D Smith; email: Michael_D_Smith.parti@ecunet.org Tony De La Rosa (1999), 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 Tricia Dykers Koenig (1999), 3967 Navahoe Rd., Cleveland Heights, OH 44121, 216-381-0156, PNet: Tricia Dykers Koenig, email: tricia_dykers_koenig.parti@ecunet.org Lisa Larges (1999), 565 Mountain View #2, Daly City, CA 94014, 650-994-1815, email: LLL@igc.org Tammy Lindahl (1999), 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-2191 h., PNet: Tammy Lindahl, email: tammy_lindahl.parti@ecunet.org Howard Warren, Jr. (1999), 2807 Somerset Bay, Indianapolis, IN 46240, 317-632-0123 w., 317-253-2377 h. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PRESBYTERIAN ALLY ORGANIZATIONS This is a list of other organizations working for a truly inclusive Presbyterian Church (U.S.A.). Please send me additions and corrections. -- Thanks! Jim Anderson. Covenant Network of Presbyterians CNP is a network of Presbyterians who care about our church and its witness, considering what it means to be faithful Presbyterians in a time of challenging controversy. How can we and our congregations live with the new ordination standard, G- 6.0106b, in our Book of Order and still be faithful to our own understanding of the Gospel. Pam Byers, Exec. Director. Administrative Office: c/o Calvary Presbyterian Church, 2515 Fillmore St., San Francisco, CA 94115, 415-351-2196, fax 415-351- 2198, www.covenantnetwork.org Hesed (Hebrew: The Covenant of Steadfast Love) Hesed is an informal coalition of PC(USA) ordained and lay church leaders dedicated to the affirmation -- in obedience to Scripture and within the Reformed Tradition and Presbyterian polity -- of the inclusiveness of God's Grace and of the love of Jesus Church for all his followers. Virginia L. Lewis, Moderator/Webmistress, 600-B Hedgewood Dr., Georgetown, TX 78628, 512-863-1802, 512-863-1846 fax, email: lewisv@southwestern.edu, website: http://www.southwestern.edu/lewisv/Hesed/Hesed.html The Lazarus Project "A Ministry of Reconciliation," The Rev. Donn Crail, Director, West Hollywood Presbyterian Church, 7350 Sunset Blvd., Hollywood, CA 90046. More Light Churches Network http://www.mlcn.org 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. MLCN Steering Committee: Mitzi Henderson, co-moderator for nurture, 16 Sunset Lane, Menlo Park, CA 94025-6732, 650-854-2598, fax -4177, email MHenderson@pcusa.org Dick Lundy, co-moderator for administration, 5525 Timber Ln., Excelsior, MN 55331, 612-470-0093 h., email: dick_lundy@pcusa.org Joanne Sizoo, secretary/treasurer, 5901 Cleves Warsaw Pkwy., Cincinnati, OH 45233, 513-922-8764 h., email: joanne_sizoo@pcusa.org Harold G. Porter, outreach, 4160 Paddock Rd., Cincinnati, OH 45229, 513-861-5996, email: hgporter@hotmail.com Richard Sprott, conferences, 531 Valle Vista Ave., Oakland, CA 94610, 510-268-8603 h., email: richard.sprott@pcusa.org Chuck McLain, outreach, 932 E. 28th St., Oakland, CA 94610, 510- 261-4696 h., 451-8639 fax, email: mcpresby@aol.com Ken Wolvington, communications, 118 Shore Rd., Burlington, VT 05401-2658, 802-862-6605 h., email: ken.wolvington@pcusa.org Cathy Blaser, development, 350 West 85th St., New York, NY 10024, 212-595-8976 h. And MLCN Partners The Rev. Dr. Johanna Bos, college/seminary chapters, Louisville Presbyterian Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205-1798, email: johanna.bos@pcusa.org Ralph Carter, resources, 111 Milburn St., Rochester, NY 14607- 2918, 716-271-7649, email: rcarter@rpa.net Presbyterian AIDS Network (PAN) PAN is one of 10 networks of the Presbyterian Health Education & Welfare Association (PHEWA). PHEWA is a related ministry of the National Ministries Division, Presbyterian Church (U.S.A.). PHEWA provides resources to individuals, congregations, and middle governing bodies in the fields of social welfare and justice ministries. PHEWA also works to make the church more responsive to the needs of the excluded and suffering. Alice Davis and Phil Jamison, co-moderators; Bob Gillespie, treasurer; Marge Marsh, secretary; Daniel Kendrick, at large member to the Executive Committee and PHEWA board; James Hicks, Annie Long, Dora Carrera, Marco Grimaldo, Lorna Jean Miller, Howard Warren, leadership team members. Address: c/o PHEWA, Room 3041, 100 Witherspoon St., Louisville, KY 40202-1396. Presbyterian Parents of Gays and Lesbians Caring for Each Other: A support group for parents. Jane C. Loflin, Director, P.O. Box 781-591, Dallas, TX 75378, 214-902-0987, 904-9695 fax. Presbyterian Partnership of Conscience (P.P.C.) P.P.C., a partnership project of PLGC, the MLCN, That All May Freely Serve, the Witherspoon Society, Semper Reformanda, Voices of Sophia, the Stole Project, and friends, helps coordinate faithful action and statements of conscience and supports *pro bono* legal counsel in defense of individuals, congregations, and governing bodies targeted for judicial action in the courts of the church. Contact Bear Ride Scott, Coordinator, c/o United University Church, 817 W. 34th St., Los Angeles, CA 90007, 213- 748-0209 ext. 13, PNet: Bear Scott Presbyterian Welcome "Inclusive Churches Working Together," Cliff Frasier, Coordinator, Jan Hus Church, 351 E. 74th St., New York, NY 10021, 212-288-6743. Semper Reformanda Semper Reformanda (Always Being Reformed) is a network of groups and individuals within the Presbyterian Church (U.S.A.) formed to share information and develop support on current issues of liberation, justice, and the integrity of creation. We are called by God's spirit to renewed commitment to, understanding of, and witnessing for the Gospel of Jesus Christ, open to new expressions of our faith. We welcome those who are committed to compassion, mutual respect, and continuing reformation, moving toward shalom. Kenneth R. Smith, Moderator, 16240 N. Park Dr., #102, Southfield, MI 48075, 248-569-1223; June Ramage Rogers, Vice Moderator, P.O. Box 23, Hanover, IN 47243-0023, 812-866- 3334; John N. Gregg, Secretary/Communicator, 1018 S. 28th St., Milwaukee, WI 53215-1612, 414-385-0311, PNet: John Gregg; Mae Gautier, Treasurer, 4242 Elmwood Rd., Cleveland, OH 44121, 216- 691-9558. That All May Freely Serve (T.A.M.F.S.) T.A.M.F.S. focuses on a national effort to give voice to those disenfranchised by the Church's policies toward ordination of lesbian, gay, bisexual, and transgendered persons and to educate others regarding biblical and theological connections supporting full inclusion. Contact the Rev. Dr. Jane Adams Spahr, Lesbian Evangelist, P.O. Box 3707, San Rafael, CA 94912-3707, 415-457- 8004, 454-2564 fax, website: http://www.tamfs.org Send Contributions to: Downtown United Presbyterian Church, 121 N. Fitzhugh St., Rochester, NY 14614, 716-325-4000, -6023 fax. That All May Freely Serve, Baltimore We are churches and individuals in Baltimore who envision a just and inclusive church in which *all* may freely serve. Our mission is to develop a program of education, reconciliation and advocacy that honors diversity and strives to gain full membership for all Presbyterians regardless of sexual orientation. In 1998/99, we plan to hire a minister of outreach and evangelism to work full time proclaiming our vision and working toward our goals in Baltimore. -- That All May Free Serve: Baltimore, 5828 York Rd., Baltimore, MD, 21212. Voices of Sophia Voices of Sophia is a community of women and men in the Presbyterian Church (U.S.A.) that affirms feminist / womanist / mujerista theologies and seeks to be faithful to God's Spirit in our lives. We call the church to reclaim the fullness of God's image, embrace the diversity of the world, work for justice and inclusiveness in church and society, and celebrate the voices and gifts of women. Voices of Sophia sponsors national and regional gatherings, as well as an annual breakfast at General Assembly. Ecumenical partners are invited to join. Membership is $20/year and includes the newsletter *Illuminations*. Contact Voices of Sophia, 223 Choctaw Rd., Louisville, KY 40207. The Witherspoon Society The Witherspoon Society is a society of justice-seeking Presbyterians ... advocating for peace, justice, the integrity of creation, and the full inclusion of all God's people in church and society. The Rev. Dr. Eugene TeSelle, president, The Divinity School, Vanderbilt University, Nashville, TN 37240, 615-297-2629 h., 322- 2773 w., PNet: Eugene TeSelle The Rev. Robb Gwaltney, vice president, 5303 Indian Woods Dr., Louisville, KY 40207-2079, 502-895-2079, PNet: Robb Gwaltney The Rev. Jean Rodenbough, secretary/communicator, 313 S. Market St., Madison, NC 27025, 910-548-6158 h., PNet: Jean Rodenbough The Rev. Hank Bremer, treasurer, 4355 Kenyon Ave., Los Angeles, CA 90066, 310-397-6916 h., 435-1804 w., 495-2223 fax, email: 72066.543@compuserve.com The Rev. Chris Iosso, issues analyst, 191 Revolutionary Rd., Scarborough, NY 10510, 914-944-8070 h., 941-1142 w., PNet: Christian Iosso The Rev. Tom Heger, membership coordinator, P.O. Box 1359, Manchaca, TX 78652, 512-282-7586 h., -6200 w., PNet: Tom Heger Ray and Betty Kersting, membership secretaries, 305 Loma Arisco, Santa Fe, NM 87501, 505-982-4548, PNet: Ray and Betty Kersting The Rev. Doug King, newsletter editor, 7833 Somerset Cir., Woodbury, MN 55125-2334, 612-731-4885 h., PNet: Doug King * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MASTHEAD (Publication Information) MORE LIGHT UPDATE, Volume 19, Number 2, November-December 1998. 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, 732-249-1016, 732-932-7501 (Rutgers University), fax 732- 932-6916 (Rutgers University), Internet: jda@mariner.rutgers.edu (or jda@scils.rutgers.edu), DeWitt House 206, 185 College Ave., New Brunswick, NJ 08901. Editorial Associate: Lindsay Thompson; Printer: Ken Barta, Brunswick Typographic Inc.; Production Associate: Caridad de las Mercedes Catala. Electronic version available via email. Email Discussion List: mlp-list@scils.rutgers.edu (To join, send email to: Majordomo@scils.rutgers.edu; in body of message put: subscribe mlp-list; to leave list, put: unsubscribe mlp-list. PLGC home page: http://www.andrew.cmu.edu/~riley/PLGC.html -- soon to be http://www.mlp.org 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 version 10-11-98