Date: Sat, 28 Aug 99 19:35:45 EDT From: James Anderson Subject: MORE LIGHT UPDATE Sept-Oct 99 (160+ K) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT UPDATE September-October 1999 Volume 20, Number 1 * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CONTENTS Our General Assembly: Events, Actions, Testimony People: Saying Goodbye, On the Road, Celebrating, Affirming, Welcoming Unity & Diversity Conferences; Ecumenics; Jobs; Events; Books CHANGES: Michael Adee's email and fax number OUR COVER: Three More Light Presbyterian Women of Faith PEOPLE Saying Goodbye to the Rev. James Beates Our Field Organizer on the Road Celebrating Victor Floyd West Jersey Affirms Gay Candidate Welcoming Our New Liaison in North Carolina: Jim Foster Celebrating the Leadership of Mark Bowman JOBS JOBS JOBS Immanuel Presbyterian Church, Anchorage, Alaska Terrace View Presbyterian Church, Mountlake Terrace, WA McKinley Memorial Presbyterian Church, Champaign, IL First and Franklin Street Presbyterian Church, Baltimore, Maryland EVENTS Labor Day Retreat for Gay & Bisexual Men Sisterly Conversations Stop the Hate: Interfaith Vigils Against Hate Violence Agape: Otherwise Rejoicing Covenant Network of Presbyterians Henri J. Nouwen: From the Heart The Gay Challenge in the New Millennium Learning to Tell Our Stories: Biography as Theology Jesus, Power and Sexuality WOW 2000, Witness Our Welcome 2000: God's Promise Is For You RESOURCES New Magazine for LGBT Families FEATURE STORIES Our General Assembly More Light Presbyterians Called to Embrace Adversaries Enthusiastic Crowd Greets Women of Faith Award Winners Pro-Gay Ordination Network Urged to Persevere; Harvard Theologian Peter Gomes Says "God is on your side." G.A. Committee Recommends Deleting Controversial Law Governing Ordination Standards for Church Officers Church Orders Committee Sought Not to "Delay Justice" for Gays Assembly Delays Justice in Favor of Dialogue "Gays and Lesbians" Restored to *Building Community Among Strangers* National Network of Presbyterian College Women Assembly Rejects Feasibility Study on Same-Sex Benefits Assembly Acts on Reparative Therapy Witnessing to the Truth of our Lives and Faith On Amendment B: Mike Brown, Don Stroud On Ex-Gay Ministries: Tom Hanks, Alan Kiste UNITY AND DIVERSITY CONFERENCES MLP Co-Moderator is Star at First Unity & Diversity Conference Unity/Diversity Conference Participants Find Unity Elusive ON THE ECUMENICAL FRONT National Religious Leadership Roundtable meets in Washington BOOKS BOOKS BOOKS More Than Welcome: Learning to Embrace Gay, Lesbian, Bisexual, and Transgendered Persons in the Church Both Feet Firmly Planted in Midair -- My Spiritual Journey Coming Out as Sacrament Reading the Bible and the Confessions: The Presbyterian Way More Books to Review MLP OFFICERS MLP Board of Directors MLP National Liaisons MLP Chapters (Not included in print version) Seminary and Campus Chapters Presbytery & Regional Chapters MLP State Liaisons PRESBYTERIAN ALLY ORGANIZATIONS (not recently updated, not included in print version) MASTHEAD (Publication Information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *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.) More Light Presbyterians 4737 County Road 101, PMB# 246 Minnetonka, MN 55345-2634 MORE LIGHT UPDATE (Presbyterians for Lesbian & Gay Concerns) 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) 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) MLP home page: http://www.mlp.org Masthead, with Publication Information at end of file. Note: * is used to indicate italicized or boldface text. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * CHANGES Our national field organizer Michael Adee has a a NEW email address -- same as the old one, plus a new '1': mjadeemlp1@aol.com (that's a ONE, not an EL, just before the @!). Also, fx Michael's fax number. In the previous Update we had a wrong one. It should be: 505-820-2540. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * OUR COVER: Three More Light Presbyterian Women of Faith, Janie Spahr, Ginny Davidson, and Laurene Lafontaine, having a great time at General Assembly in Fort Worth, TX, June 1999 (photo by Jack Hartwein-Sanchez). The other photos in this *Update* were provided by: Bill Moss, Jack Hartwein-Sanchez, and Thelma Castleberry. We regret that these wonderful pictures are NOT in the electronic version! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PEOPLE Saying Goodbye to the Rev. James Beates Long-time MLP/PLGCer Jim Beates died on Sunday, June 13, after a long battle with AIDS. One of his last messages to MLP was a note conveying a substantial challenge contribution. We celebrate his life with us, and his many gifts to us and to his home community in the Detroit, Michigan area. We share the obituary from the *Detroit Free Press*, the "mainline" newspaper there, as an indication of the impact that Jim's life had on folks there. He has affected all of us in similar ways. We thank him as we hold his family and closest friends in our hearts and prayers. James Beates: Minister helped those with HIV By Cecil Angel and M. L. Elrick Reprinted with thanks to and by permission of the *Detroit Free Press* June 16, 1999. -- The Rev. James J. Beates, the first openly gay pastor in the Presbytery of Detroit, had one great love in his life: his ministry. Even as he lay gravely ill in a hospital bed, many of his last conversations were about his deep devotion to God and his deep roots in the church. Despite being gay in a denomination that still struggles with the issue, Rev. Beates served as a pastor and teacher. His last official act was the May 30 baptism of a member of the Drayton Avenue Presbyterian Church in Ferndale, where he was a parish associate, said the Rev. James Faile. Rev. Beates of Detroit died Sunday in Botsford General Hospital in Farmington Hills of AIDS-related pneumonia. He was 44. "In the beginning, he wanted to fight this and do more but the disease overcame him," said his mother, Marjorie Beates. "He was tired and wanted to go home." Faile, who called Rev. Beates "quite a dynamic presence, even in his illness," said, "The congregation here at Drayton Avenue will miss Jim tremendously. He really was a very integral part of the life of this church." Rev. Beates was also an important force in the Friends Alliance, a service organization for HIV-positive people and their families and friends; the Presbyterian AIDS Network; the AIDS Interfaith Network; the Presbyterian church's task force on homosexuality and the church, and the More Light Presbyterians, a gay and lesbian church group. In 1997, he received the Spirit of Detroit award for his work with AIDS agencies. But in a 1996 Free Press profile, Rev. Beates described his greatest achievement as "being called by God and ordained by the church to the ministry." If his ministry was his greatest achievement, his biggest disappointment was what he termed "the vitriol and hatred that spews from some Christians." Born into a Navy family, Rev. Beates moved 23 times before he went to college. Nevertheless, he was president of his eighth- grade class, an Eagle Scout and a track star. On Dec. 31, 1971, Rev. Beates said, he was called to the church during a born-again experience. After receiving a bachelor's degree from Pennsylvania State University, Rev. Beates spent 26 months in the Christian Service Corps, teaching science and Bible classes in Grand Cayman. He then received a master's from Gordon-Conwell Theological Seminary and did postgraduate research at the Toronto School of Theology. While in Toronto, Rev. Beates realized he was gay. "Even though it was so horribly difficult, this seemed right, natural, good," he said in 1996. "I began to realize that by repressing sexuality and being asexual, I was denying the fullness of who God made me to be. God makes us in the divine image and calls it good. Part of the divine image in humanity is sexuality." Because the Presbyterian Church (U.S.A.) would not ordain homosexuals, Rev. Beates said nothing and was ordained a minister in 1985. By 1987, Rev. Beates learned he was HIV-positive and joined a support group. He made his homosexuality public in April 1996, when he introduced his then-partner to a meeting of about 300 of the Detroit area's Presbyterian leaders. "It was very courageous because he was showing people in the mainstream community that he can be out about being gay as well as being positive and continuing to minister to the community," said Skip McClatchey, Friends Alliance client services manager. Rev. Beates' survivors include his parents, James K. and Marjorie Beates; two sisters; a brother, and nieces and nephews. Marjorie Beates said details of a "Celebration of Life" memorial service in July will be announced later. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Our Field Organizer on the Road Our mission to create "a true community of hospitality" I am experiencing first-hand as I travel our country as your national field organizer. In recent weeks, I have been in California and Louisiana, with upcoming trips to Colorado and Texas. While in California, I had the opportunity to preach at Stone Church of Willow Glen which was a wonderful experience being with the Rev. Art Mills and his strong, growing congregation. I visited San Francisco Theological Seminary to support their new MLP Chapter and addressed a committed group of LGBT people and allies at the home of Mitzi and Tom Henderson during a fundraising house party. MLP Board members Lisa Larges, Bill Moss, Gene Huff, and Mitzi Henderson were our hosts. Gene Huff and I also had a magnificent opportunity to meet with Rev. Janie Spahr and northern California leadership of TAMFS. While in my "growing up" home state of Louisiana, I offered two workshops at a conference on spirituality and sexuality at Tulane University on behalf of MLP. The keynote speaker was Bishop John S. Spong who offered thoroughly challenging and inspiring teaching and reminded us to "live fully, love wastefully, and to be all you were created to be in the particularity of your humanity." Working with our MLP Liaison for Louisiana, Ellen Morgan, we met with Presbyterian leaders in Baton Rouge to share about MLP and to begin work there. It was a magical and moving moment to be with them as they start on this journey together. While in Dallas, we will celebrate two significant moments in the life of MLP and our movement: Bethany Presbyterian Church's 20th Anniversary as a MLP Church (1979- 1999) with their pastor Rev. Todd Freeman and his congregation; and a "first birthday party" for the More Light Presbyterian Chapter in Grace Presbytery. These are historic moments in the life of this church, this presbytery, and for all of us in the PCUSA. Again, I am very honored and grateful to be serving as your first national field organizer. We are in this together. -- With much love and grace, Michael Adee. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Celebrating Victor Floyd Guess Who! He is a multi-talented musician par excellence -- pianist, organist, tenor soloist, director of choirs and music educator. Of course, at North Decatur Presbyterian Church in suburban Atlanta, everyone knows that person is **Victor Floyd**! On June 13, 1999, during the morning worship service and at a reception following, Victor's five years of leadership and service at North Decatur were celebrated. It was a joyous occasion with sincere expressions of love, amusing caricatures of his choir directing, an awful choir rendition to represent pre-Floyd days and some nice gifts including a violin bow to encourage his newest musical pursuit. Apart from his musical talents, people allude to his quick wit, dry humor, patience and theological sensitivity. In addition to directing the adult and children's choirs and serving as organist/pianist and music director at North Decatur Church, Victor Floyd also finds time to serve as an affiliate artist at Emory University and most recently to sing the role of Frederick the Great in the opera "Frederick Hohenzollern." Victor Floyd is also a key leader of MLP in Atlanta. -- Thelma Castleberry and Emmett Herndon, June 21, 1999. [Picture of Victor cutting his celebration cake!] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * West Jersey Affirms Gay Candidate The West Jersey Presbytery voted to receive Graham Van Keuren, an openly gay man, as a candidate for ordination for the office of minister of the Word and Sacrament last March at the Haddonfield church. The vote was 81-61. I was encouraged by the comfortable margin, but concerned by the usual homophobic arguments against his candidacy. No one could find fault with his faith, motives for seeking the ministry, or his Christian service. He was absolutely poised and unruffled by the focus and questions on his present practice and intent to practice intimacy in a relationship. He found basis for his callings both to be a minister and to have an intimate relationship in scripture, and saw no need to choose between them. The CPM (Committee on Preparation for Ministry) chairperson called him "one of the finest inquirers to ever come before us." Some people, not satisfied with his present celibacy, thought he should be denied candidacy on the possibility of a future relationship. Some thought his candidacy would be a threat to the unity of the church. Some thought admitting him to candidacy would be deceptive, as we cannot ordain him. Some questioned the validity of his call. But, apparently, more people welcomed the movement of the Spirit and used the rule of Love to decide what is right. Thank God! -- Janet Sheridan, elder commissioner, Salem, NJ. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Welcoming Our New Liaison in North Carolina: Jim Foster Jim Foster is our new MLP liaison in North Carolina. He recently sent us his bio and some background about his More Light Church. I know you'll enjoy getting to know him as much as I have. -- JDA. A brief bio: I'm 55, and have been married for nearly 33 years, with three grown children. I was raised Episcopalian in Connecticut, and became Presbyterian when I joined the Church of Reconciliation in Chapel Hill in 1976. In 1979 I began the first of three terms on Session, and was on our PNC (pastor nominating committee) in 1991-2. Around that time I had several conversations that transformed my understanding of homosexuality. I saw that my previous "enlightened" tolerance was a way of shielding myself from relationship with homosexual persons, and from the depth of the injustice and pain of exclusion and even rejection from full belonging. I began to get that I had been diminishing and even denying the full humanity of all persons, and in so doing, that I was denying God. From this position, I was privileged to serve on our More Light Task Force subcommittee of the Session in 1993-5, where I helped lead the conversation that resulted in our declaration of More Light membership. While on Session I sent a Guatemalan stole to Martha Juillerat, and composed the Session's letter of support for her Shower of Stoles. Since our declaration as a More Light Church, the More Light Task Force has been an autonomous support group for full inclusion of gay, lesbian, bisexual and transgendered persons in all aspects and positions in the Presbyterian Church as well as in society as a whole. As I've continued my membership on the Task Force, working with John Thompson, Brent Bissette and others, it has seemed that our mission could be more effectively forwarded by concentrated and committed action towards spreading the conversation for full inclusion into other churches in our region and Presbytery, and beyond. The merger of the More Light Network and PLGC into MLP has promise of providing an effective structure for building a team of people in our area who are committed to speaking and listening to other Presbyterians in conversation about full acceptance and inclusion, while continuing to provide a safe and supportive place for those who presently are excluded by the Church from full belonging and participation. Being the NC liaison to MLP will call me to bold contribution to this mission, which I see as a contribution to fulfillment of the gospel. -- Jim Foster, j-efoster@mindspring.com * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Celebrating the Leadership of Mark Bowman More than anyone else, Mark Bowman has shaped the growing Welcoming Congregation Movement across Christian Denominations in the United States, and now in other countries as well. For the past 15 years, he has led the Reconciling Congregation Program (RCP) in the United Methodist Church. Under his leadership, the RCP expanded it's flagship publication, *Open Hands*, to become the leading ecumenical journal dealing with LGBT issues, published jointly by a wide range of protestant denominational groups, including More Light Presbyterians. Also, under his leadership, these groups are now working toward the first joint gathering of all Welcoming Congregation organizations in August 2000 (WOW 2000 -- see our event section for details!). Under Mark's leadership, the RCP finds itself in its strongest position ever, with 155 Reconciling Congregations, 26 Reconciling Campus Ministries and approximately 15,000 Reconciling United Methodists. Having achieved this momentum, Mark is leaving the position of Executive Director following the 1999 RCP Convocation in Denton, Texas, July 29-August1, 1999. For 15 years, Mark has offered to the United Methodist Church and to many of us in other communions a hopeful vision of God's inclusive love. He is credited with building movement that is today a lighthouse to many other organizations in the ecumenical "welcoming" movement. Because of his leadership, the message of opening the church doors to all people is heard loudly across the land. -- JDA; based in part on the RCP press release of May 17, 1999. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * JOBS Immanuel Presbyterian Church, Anchorage, Alaska, is currently without a minister. We are just beginning the lengthy process of calling a permanent pastor and anticipate that it will be at least this time next year (August 2000) before we do so. In the meantime, we hope to find an interim pastor to be with us while we are searching for a permanent pastor. Immanuel has been a More Light Church for over a year now. We proudly proclaim to be an inclusive and caring congregation where everyone is welcome. We hope to find an interim pastor who has interim experience and experience working with cross cultural congregations and believes as we do in congregations being totally inclusive. Additionally, Immanuel has a growing Logos program for high school youth. It is very important to us that an interim for this congregation be excited about working with young people. They are very excited about this program and we want to continue to encourage and stimulate that excitement. This may be a large order, but we believe there are people out there who fit this profile. And we think this (More Light Presbyterians) is a good place to start looking. We hope you can help us and we look forward to hearing from you. -- Joanne Potts, Clerk of Session. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Terrace View Presbyterian Church, 4700 - 228th St. SW, Mountlake Terrace, WA 98043, 206-778-7227. This More Light Church will be coming open in the next year. Terrace View will be searching for an interim pastor during August and September 1999 and in about a year will be looking for a permanent pastor. -- Dick Gibson, retiring pastor. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Interim Pastor/Director, McKinley Memorial Presbyterian Church and Foundation, Champaign, IL About McKinley: Church and foundation buildings established for campus ministry at the University of Illinois; Serves university community (35K) and Champaign-Urbana community (100K); Congregation comprised of 150 members; many teach at or attend the U of I; generally well-educated; mostly Caucasian; all ages; Regular Sunday service with some special holiday programming; Sunday school for children, high school and adults weekly; Summer attendance scanty due to vacations; Informal atmosphere, inclusive language; Campus ministry in social justice emphasizing Habitat for Humanity, homeless men's shelter, More Light Congregation, free clothing exchange, community educational ministry with women, Intercambio mission to Yucatan, community food bank; Buildings and property worth $15M; $500K annual budget with endowment of $3.5M; Excellent salary and benefits package. Seeking: Dynamic Interim Pastor/Foundation Director following the retirement and resignation of two long-term co-pastors. This is a ministry of helping our congregation assess and strengthen its programs, gain a clear sense of identity, and continue to focus and fulfill its mission during this time of transition. Skills and qualifications: Passionate pulpit ministry as a cornerstone to the spiritual development and education of members; Excellent communication and facilitation skills; Administrative leadership to staff of about 10, particularly for campus foundation programming; Interim pastor training; Commitment to mission of social justice. Salary and Benefits Package: Salary and Housing Allowance $50- $55K; Benefits (Medical & Pension) 30% or $15-$16.5K; Total Compensation Package Approx. $70K+. For More Information, Contact: Greg Coulter, Interim Executive Presbyter at: 217-423-1396; Tim Shea, interim pastor search committee member at: 217-355-3413. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Pastor/Head of Staff: The First and Franklin Street Presbyterian Church in Baltimore, Maryland -- a downtown, More Light church with a metropolitan congregation of about 250 diverse members and friends. We are a liberal, inclusive, spiritually searching congregation from many faith backgrounds which has found a family here through God's love. We worship in a dramatic 150 year-old Gothic Revival church located in the historic and culturally rich Mount Vernon neighborhood. We sustain ourselves through worship, adult study, meditation, prayer partners, local missions, social activities and a commitment to an excellent music program. Our next pastor will be: an excellent preacher with strong personal faith and sense of spirituality; a collaborative leader, skilled in communication and administration; well versed in theology; experienced in membership growth and stewardship; an effective communicator and administrator. Position to be filled by early 2000. CIF available at www.firstfranklin.org. Submit PIFs and questions to: James Schroll, 565 Sunset Knoll Rd., Pasadena, MD 21122-4237, 410-647- 2755. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS September 3-6, 1999. Labor Day Retreat for Gay & Bisexual Men: A Multicultural, Multigenerational Celebration. Led by psychotherapists Joe Fitzgerald, LCSW, and Ken Page, CSW. Rowe Conference Center (affiliated with the Unitarian Universalist Association), Kings Hwy. Rd. Box 273, Rowe, MA 01367, 413-339- 4954 or 4216, fax 413-339-5728, email: Retreat@RoweCenter.org September 17-19, 1999. Sisterly Conversations, the annual gathering with Virginia Ramey Mollenkott, Sue Fulton, Penny Gnesin Le Martin, focusing on concerns among lesbians of faith: relationships, faith journeys, resolving conflicts, revealing need. $215. Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588-1793, fax 610-588-8510, www.kirkridge.org October 7, 1999, Stop the Hate: Interfaith Vigils Against Hate Violence. Sponsored by Fellowship of Reconciliation (FOR) and The Interfaith Alliance (TIA). A call for people of faith to: act nonviolently as agents of healing in their communities; stand up to hate violence directed at persons due to their race, religion, sexual orientation, nationality, or gender; join together on Oct. 7, 1999 as a united voice against hate violence. National organizations contact: Jonathan Zucker, National Field Organizer, TIA, 1012 14th St., NW Suite 700, Washington, DC 20005, 202-639-6370, jzucker@tialliance.org; Local organizers contact: Claire Cocco, Membership Outreach Coordinator, FOR, P.O. Box 271, Nyack, NY 10960, 914-358-4601, formembers@igc.org October 22-24, 1999. Agape: Otherwise Rejoicing. Led by Grace Fala and Neill Johnson. For gay, lesbian, and *other wise* persons between 18 and 30 -- the misbegotten saints and invisible justice-makers -- those viewed as "other" and who are all the wiser for it. We will honor the difference wisdom can make and the wisdom that difference makes. $85. Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588- 1793, fax 610-588-8510, www.kirkridge.org November 4-6, 1999, Covenant Network of Presbyterians: How shall the Church keep faith in challenging times? The 1999 Covenant Conference: Jesus Christ and the Church, Central Presbyterian Church, Atlanta. Douglas John Hall (Author and Theologian) and Barbara Wheeler (President, Auburn Seminary), Keynote Speakers. $100 prior to Sept. 10. Contact Covenant Network Administrative Office, 2515 Fillmore St., San Francisco, CA 94115, 415-351- 2196, fax 415-351-2198, www.covenantnetwork.org. November 19-21,1999. Henri J. Nouwen: From the Heart, led by Chris Glaser and Wendy Lywood. The life and writings of Henri Nouwen touched the lives of thousands before his untimely death. The prayers and sighs, dreams and hungers of his heart spoke to our own longings even as he struggled to remain faithful to Jesus. This retreat will provide for the dialogue to continue between his writings and our own musings. $240. Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013- 9359, 610-588-1793, fax 610-588-8510, www.kirkridge.org January 6-9, 2000. The Gay Challenge in the New Millennium. Led by John McNeill and Daniel Helminiak. Through the gay community the Holy Spirit is working epochal changes. What are gay Christians called to at this time? With what special gifts? We will ponder and pray over the shape of Christianity in the new millennium. $300. Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610-588-1793, fax 610-588-8510, www.kirkridge.org January 21-23, 2000. Learning to Tell Our Stories: Biography as Theology, led by Chris Glaser and Lisa Larges. Telling our stories is key to converting individuals and reforming the church. Develop skills for writing and speaking your spiritual truths and insights in a participant-friendly weekend. Friday 6 p.m. through Sunday 1 p.m. $90 registration, $110 room and board. Stony Point Center, a national conference center of the Presbyterian Church (U.S.A.), 17 Crickettown Road, Stony Point, NY 10980, 914-786-5674, 800-253-4285, fax: 914-786-5919. March 3-5, 2000, Jesus, Power and Sexuality, led by Carter Heyward and Delores Williams. Drawing multi-culturally on women's literature and Biblical texts, participants' experiences and leaders' theological work, this workshop will empower women to claim their bodies as resources of faith, power and pleasure. We will combine presentation, discussion, ritual with times of meditation, reflection, silence and play. $240. Kirkridge Retreat and Study Center, 2495 Fox Gap Rd., Bangor, PA 18013-9359, 610- 588-1793, fax 610-588-8510, www.kirkridge.org August 3-6, 2000, Witness Our Welcome 2000 (WOW 2000!): God's Promise Is For You, an International celebration and witness to God's inclusive Love, Northern Illinois University, DeKalb, IL (just 60 miles west of Chicago -- many transportation options). We will gather as members and friends of the Welcoming Church Movement to worship, study and play. We will gather in our human diversity to celebrate God's love for people of all sexual orientations. We will gather to experience the presence of Jesus Christ and participate in the Spirit's work to transform church and society. Sponsored by Welcoming Church Organizations of: American Baptist Church USA, Church of the Brethren/Mennonite, Disciples of Christ, Evangelical Lutheran Church, United Church of Canada, United Church of Christ, United Methodist Church, and Presbyterian Church (U.S.A.) -- that's us! -- More Light Presbyterians! For more info or to volunteer, contact Ruth Garwood, 718-832-3265, garmack@worldnet.att.net * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * RESOURCES New Magazine for LGBT Families *Alternative Family* is a new magazine designed especially for gay and lesbian parents and their families. Unlike other gay and lesbian magazines, *Alternative Family* does not accept advertising for alcohol or tobacco and does not run sexually provocative ads. According to publisher Paul Obis, "Our editorial mission is to help parents and their children to address the numerous issues of being a homosexual parent. This includes social issues, legal developments, advice, personal stories and other information that empowers people. Our point of view is very loving and supportive." Publisher Paul Obis is reaching out to ministries that are LGBT friendly. A 6 issue subscription normally sells for $24, but subscriptions to clergy are half price. To subscribe, send a check for $12 to: Alternative Family, P.O. Box 5650, River Forest, IL 60305, 708-386-4770, fax 708-386-5662, AAA143@aol.com, www.altfammag.com. Bulk subscriptions to congregations and other ministries are also available. Obis says, "This feels a lot more like a ministry than a business. I feel called to this. I think it is so very important that people know that they are OK and it is great to be in a committed relationship. We all need the blessing of God in our lives -- for ourselves, our partner, our relationships, and our families. God loves. We are all loved by God and we deserve to love ourselves. If we don't feel that way, then darkness spreads. I say, MORE LIGHT!" *I'll bet they will be glad to send you a sample copy if you ask! -- JDA* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * FEATURE STORIES Our General Assembly Well, of course, it wasn't *our* general assembly, even though our issues dominated attention once again at the recent 211th General Assembly of the Presbyterian Church (U.S.A.) -- as they have At almost every general assembly since the imposition of separate and unequal apartheid policies for lesbian and gay folks in 1976. But it *was our* assembly because when we and the people close to us are excluded, we have more to gain or loose at our annual gatherings than do most Presbyterians. In our July-August *Update* we gave you the highlights. In this issue we give you some of the details, including some of the actual resolutions that were adopted, and some of the actual testimony of More Light Presbyterians. We thank the wonderful Presbyterian News Service for much of this material, and the talented cadre of volunteer writers that they assemble for each General Assembly. Stories that they have contributed will be credited to them, and testimony will be credited to the testifiers! The actual resolution relating to "Amendment B" came from the assembly itself, and the other commentary comes from your editor! -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Light Presbyterians Called to Embrace Adversaries By Emily Enders Odom, Presbyterian News Service Fort Worth, June 19, 1999 -- Against a backdrop of colorful stoles, representing the Stoles Project, Mel White, writer, film maker and author of *Stranger at the Gate: To Be Gay and Christian in America*, issued a bold call to embrace as children of the Creator all those who would oppose full participation of gay, lesbian, bisexual, and transgender people in the life of the church. Reminding his audience that the struggle for full inclusion will not move forward when its advocates assume an aggressive, adversarial stance, and specifically addressing conversion or so- called "ex-gay" ministries, White stated, "If you don't see [the] Exodus [Movement] as people who really care, we will never solve this. If they are our adversaries, we are going nowhere." The sold-out event, hosted by More Light Presbyterians, the newly-named union of the former Presbyterians for Lesbian and Gay Concerns with the former More Light Churches Network, drew over 200 to hear a call to do justice, love mercy, walk humbly and be friends. Responding to the concept of "More Light," White challenged his listeners to understand the organization's name as meaning "we are open to; we are searching for," rather than "we have more light than you." White's convictions emerge from the "Soulforce" principles of Gandhi and Martin Luther King, Jr. -- guidelines for doing justice non-violently. Of "Soulforce" White has written elsewhere, "[Our adversaries] are victims of misinformation (as we have been). Our goal is not to triumph over them but to be reconciled with them." He identified healing the wounded who are suffering because of injustice as a primary goal, stating that this healing is not brought about with propaganda. A second goal was to cut off the suffering at its source. Minister commissioner Nancy Whiteley of Shenandoah Presbytery attended the event to be supportive of an inclusive church and to hear the speaker. "If we are all sisters and brothers in Christ," said Whiteley, "then why are we leaving some of our sisters and brothers outside?" The Celebration Dinner was also the occasion for the bestowing of several awards. The 1999 "Inclusive Church Award" was presented to the Rev. Mike Brown, co-pastor of Christ Church Presbyterian, Burlington, Vt. In accepting the honor, Brown stated that he was receiving the award for the simplest of reasons: for trying to be faithful to the demands of the gospel. [Inflammatory reporting by the *Presbyterian Layman* to the contrary, Mike closed with the words, "We're here, we're faithful, deal with it!" The *Layman seems to think that "being faithful" is queer -- they changed Mike's words to "We here, we're queer, deal with it." Now, many of us *are* queer, and we thank God for this gift -- but being queer and being faithful are two *different* gifts. We are hoping that our friends at the *Layman* will be able to figure out the difference. In the spirit of the Soulforce, we promise to do all we can to help! -- JDA] Recognized also was Jane Loflin, founder of Presbyterian Parents of Gays and Lesbians, with the first annual "David Sindt Award" for outstanding individual leadership. The award is named for the co-founder, in 1974, of Presbyterians for Lesbian & Gay Concerns. "I am so deeply honored that you have bestowed this award upon me," said Loflin, noting that parents can make and are making a tremendous difference in the church. More Light Presbyterians co-moderator Scott Anderson affirmed the event and the speaker's message as well-received, finding that the evening's theme and content continued in a helpful way the same spirit of dialogue and reconciliation begun at the recent "Unity and Diversity Conference." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Enthusiastic Crowd Greets Women of Faith Award Winners By Jerry Van Marter, Presbyterian News Service Fort Worth, June 20, 1999 -- A wildly enthusiastic crowd of more than 500 Presbyterians paid tribute to the 1999 Women of Faith Award winners Sunday, belying the controversy that has swirled around one of them for two months. The three recipients -- professor emirita Jane Dempsey Douglass of Princeton Theological Seminary; the Rev. Letty Russell, a professor at Yale Divinity School; and the Rev. Jane Adams Spahr, an openly lesbian "evangelist" for an outreach ministry to gay, lesbian, bisexual and transgendered people called "That All May Freely Serve" -- were chosen early in April from among 58 nominees for the annual awards. Forty-seven women have been honored since the Women of Faith Awards were instituted in 1986. A furor erupted over the decision to honor Spahr, the most visible advocate in the church for the ordination of gay and lesbian persons to church office. Various church committees first rescinded and then restored the award. Last Thursday, the General Assembly Council (GAC) seemingly settled the dispute by voting 41-40 to let the award to Spahr go forward. Many are anticipating a commissioners' resolution asking the Assembly to overturn the award. [No such resolution came to the assembly -- JDA.] But all of that was at least temporarily forgotten at the Women of Faith Awards Breakfast as Spahr was greeted with a prolonged, standing ovation. And with her customary grace and humor, Spahr thanked supporters, paying special tribute to the unnamed GAC member who cast the deciding vote on Thursday. "Whoever you are," she said, "there is a special place in heaven for you!" Spahr expressed the hope that her award would bring Presbyterians closer together. "We are all people of faith together," she said. "The difference is that for this moment, the people who have no voice or vote because of denominational exclusive leadership policies, are given the opportunity to speak and to share our faith." Spahr said the award "honors the people I serve by saying, 'Yes, we are together ... we are with you and beside you and with you in the struggle for freedom and justice -- we are you and you are us.'" Russell -- also openly lesbian -- and Douglass both voiced their support for Spahr. "I count it a privilege to stand now ... in the company of Janie Spahr and Letty Russell," Douglass said. "I have been deeply troubled by attempts to deny the award to Janie and by some of the hostile reactions to the careful decisions to reinstate it." Russell praised her "sister reformers through the word" -- "reforming through the word" was the theme of this year's awards - - and said she "is very glad that we have come this far by faith, leaning on the Lord." She praised "this breakfast ... because it is the place women have chosen to make a stand for one another and our shared ministry in this church. As they said of women in South Africa who resisted apartheid, 'When you strike a woman, you have struck a rock!'" Supporting Spahr's efforts on behalf of full inclusion of gay and lesbian persons in the church, Douglass reminded the crowd that "only in recent history has our own church accepted reforming arguments that racism, sexism and slavery are sinful. I live in hope that one day soon our church will agree that it [a similar reforming argument] also excludes restrictions on participation by gay and lesbian people of faith in the life of the church." Asked at a press conference after the breakfast what the underlying issues are in the awards controversy, Russell said one factor is "tension between liberals, conservatives and moderates about how to carry out the church's work in a rapidly changing world." Douglass added that a fundamental tension is "different ways of understanding the Bible as authority -- sincere people read the Bible differently." And Spahr said the controversies in the church "are also about power, about who defines the issues and who decides what is 'normal.'" The church has not done a good job of studying complex issues, she said, "and so we have fallen back on scapegoating." Returning to the theme of hope they all sounded in their presentations, the three recipients told reporters they all are optimistic about the future. "I have hope because all things are possible with God," Spahr said. "This award has given hope to lots of people -- not just the people I serve -- who want to speak the truth but who are still afraid." Douglass said that in her travels around the church she is finding that support for fuller inclusion of all people in the church "is broader than we often assume and is coming from people and groups that we would not expect to be supportive." And Russell said she finds the most hope in the congregations and communities of the church. "People are often way ahead of the national leaders and organizations," she said. "Hope is the strength to make change." * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Pro-Gay Ordination Network Urged to Persevere Harvard Theologian Peter Gomes Says "God is on your side." By Jerry Van Marter, Presbyterian News Service Fort Worth, June 21, 1999 -- More than 500 supporters of the fledgling Covenant Network of Presbyterians were exhorted at the pro-gay ordination group's second annual General Assembly luncheon June 21 to "never give up because God is on your side." Peter Gomes, preacher to Harvard University and professor of Christian morals there, told the group, "What you are fighting for is far more important that just the internal politics and polity of the Presbyterian Church, but is a witness to the whole church of God and civilization from which they will take courage and example." Gomes, who is openly gay, praised the network for the "courage" to invite him to speak and said, "The Covenant Network is the way of the future, which is why you encounter so much resistance -- you are the seed that will grow into the church of the next millennium." Though the Covenant Network has been on the losing end of the PC(USA)'s recent votes on sexual standards for ordination, co- moderator the Rev. John Buchanan sounded optimistic. "Thousands and thousands of Presbyterians look to the Covenant Network of Presbyterians to articulate and present a theology of the church that is different and more expansive and more grace-filled and more inclusive than the ecclesiology represented by G-6.0106b (the commonly called "fidelity and chastity" requirement for ordination to church office)," he told the cheering crowd. Referring to allegations leveled against the Covenant Network by *The Presbyterian Layman* newspaper, Buchanan said, "One of the great ironies is the accusation that the Covenant Network is preparing to 'take over' the PC(USA), coming from a group [The Presbyterian Coalition, of which the Layman is a part] that has been trying to do just that since 1993. ... We don't have as much money or as much staff, nor do we have a newspaper with a distribution list in excess of 500,000 to promote our agenda." Gomes, a Baptist, rigorously asserted that the Bible is an inclusive document and said, "I long for the day when you are free of textual harassment." He said the Bible "invites all in, in all times and places and climes. This is my book," he continued, "it is not a book that belongs to someone else and not me and every effort throughout history to keep people from it has gone down to defeat. The Bible has always brought every person into its gracious embrace." Gomes also urged the crowd to listen more attentively to "what the Holy Spirit is saying today." Presbyterians claim to be trinitarian, he said, "but you tend to put the emphasis on two- thirds of the trinity -- the Holy Spirit is a little too loosey- goosey for you." In the Bible, he continued, the Holy Spirit is portrayed as fostering understanding, but in order to understand, Presbyterians must be willing to listen. And "listening is an unfamiliar posture for Presbyterians," he said. "You're not good listeners. I have observed that you only stop talking in order to prepare your next speech." Gomes said there is a very good reason why Presbyterians, among others, don't want to listen. "We fear what we might hear," he said, "that God is telling us to change our ways." Since the Covenant Network of Presbyterians was founded two years ago, its founders -- former General Assembly moderators Buchanan and Robert W. Bohl of Prairie Village, Kan. -- have served as its co-moderators. Beginning in November of this year, Buchanan announced, new co-moderators will assume leadership of the network: the Rev. Laird J. Stuart of San Francisco and the Rev. Deborah Block of Milwaukee. Covenant Network executive director Pam Byers of San Francisco announced that the group will hold its third annual national conference Nov. 4-6, 1999, in Atlanta [see our Event section for details -- JDA]. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbyterian Church (U.S.A.) Committee Recommends Deleting Controversial Law Governing Ordination Standards for Church Officers By Jerry Van Marter & Bill Lancaster Presbyterian News Service Fort Worth, June 22, 1999 -- -By a vote of 24-14, a committee of the 211th General Assembly of the Presbyterian Church (U.S.A.) voted Tuesday night to recommend deleting from the denomination's constitution a standard for church officers that requires them to live in accordance with the church's confessional standards, including either "fidelity within the covenant of marriage between a man and a woman, or chastity in singleness." This section of the church's Book of Order has been the centerpiece of an ongoing debate over whether to ordain homosexuals to church office as ministers, elders or deacons. The committee's action does not clear the way for ordination of gay and lesbian persons to church office. Before it can take effect, the recommendation must be approved by a majority of the 560 voting commissioners at the General Assembly and also by a majority of the denomination's 173 presbyteries (regional governing bodies), a process that would take at least one year. Even if the proposed deletion is ratified by the presbyteries, there would still be in effect a General Assembly policy dating back to 1978 that prohibits the ordination of "self-affirming, practicing homosexuals." The current provision in the Book of Order was adopted by the 208th General Assembly in 1996 and approved by a majority of presbyteries. An attempt the following year to amend the language in a way that would soften the ordination standards was approved by the 209th General Assembly but failed to receive majority approval from the presbyteries. The committee approved their recommendation with two "comments" - - formal statements that accompany the proposal to the Assembly. One says that it is the committee's "sincere hope" that presbyteries will hold unity and diversity conferences (a measure already approved by the committee) throughout the denomination. The purpose of these conferences, patterned on a national conference held last spring, is to promote understanding between diverse groups in the denomination and to seek common ground. The other reminds the General Assembly of an 1998 authoritative interpretation of G-6.0106b that says in part, "... 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." ["Sexual orientation" is one of the categories that the church has promised to ignore in this latest authoritative interpretation! -- JDA.] Additionally, the comment reminds the Assembly of the fifth "Great End of the Church": the "promotion of social righteousness." In a complicated and sometimes confusing process that spanned seven hours, committee members debated the motion to delete G- 6.0106b and other options, including referring all overtures related to ordination standards to the church's Office of Theology and Worship. The Rev. Thomas Peters of Newton Presbytery, who earlier had attempted but failed to gain the approval of the committee to refer the matter, spoke in favor of deleting G-6.0106b. "Okay, I tried the other approach," he told the committee. "That didn't work. Let's just jump in. This motion does say where I am. People are being denied justice." Connie Weaver, a Theological Seminary Advisory Delegate from Columbia Theological Seminary in Decatur, Ga., spoke against approval "because it would show lack of respect for the process and what has been decided before" by previous denomination-wide votes. Katie McKean, a Youth Advisory Delegate from Sheppards and Lapsley Presbytery said, "Even if this is defeated on the floor of the General Assembly, they'll have to consider it. It will be in their face, and that's where it needs to be." Dan Mitchell, an elder commissioner from Huntingdon Presbytery said "This will be a very uncomfortable matter to bring before my presbytery." The Rev. Robin White of New Castle Presbytery said, "I see this not as a gamble, but as a prophetic voice. It is a cry for justice." The Rev. Stephen Moss, a minister commissioner from Salem Presbytery said he would be writing a minority report and invited others to join him in that. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Church Orders Committee Sought Not to "Delay Justice" for Gays By Bill Lancaster, Presbyterian News Service Fort Worth, June 23, 1999 -- The Rev. Kathy Runyeon, minister commissioner from Redwoods Presbytery and moderator of the Church Orders and Ministry Committee of the 211th General Assembly of the Presbyterian Church (U.S.A.) told a press conference Wednesday the committee felt they would "delay justice if we delay moving on this." The committee Tuesday night approved a recommendation to delete the fidelity and chastity requirement for church officers (G- 6.0106b) from the "Book of Order." The recommendation will now go to the full Assembly. If it is approved there, it will go to the 173 presbyteries for a vote during the coming year. "We're in the middle of a long process of suggesting perhaps opening up to a more inclusive understanding of leadership," Runyeon said. The hope of the persons supporting this recommendation "is that we need to move to an understanding that persons who are other than married in a male-female relationship or chaste when single still have valuable gifts for leadership, and to restrict them from ordained office limits the vitality of the church. I think the folks that forwarded this point of view see this as a justice issue, not a morality issue," she said. She said she had not yet seen the minority report, but she said a couple of concerns were expressed in committee. One was around a strategy question. "The church has been in the midst of a debate that has resulted in some hard feelings," she said. "Divisiveness, I think, is not too strong a word. And to send this issue to the presbyteries will continue the immediate debate. So, in terms of strategy, they're thinking it would be better to continue dialogue, not to pursue a legislative change. Others that were opposed to what we finally approved were opposed because they have a strong sense that the standards indicated in the current language are an appropriate interpretation of Scriptural standards for our ordained leadership." She said it was difficult to say what would happen on the floor of the Assembly. In committee, the advisory delegates were of such numbers that the vote would have been close without them, she said. On the floor of the Assembly, their votes are advisory only. Zane Buxton, manager of Judicial Process in the Office of the General Assembly, said that even if presbyteries approved deleting G-6.0106b from the Book of Order, the authoritative interpretation of 1993 would remain. In 1978 the United Presbyterian Church in the U.S.A. and in 1979 the Presbyterian Church U.S. approved very similar "definitive guidance" statements that permitted the ordination of repentant, non-practicing homosexuals but prohibited the ordination of those practicing their sexuality. In 1993, the General Assembly of these two denominations, reunited in the Presbyterian Church (U.S.A.), declared the 1978 definitive guidance an "authoritative interpretation," binding on governing bodies of the church, but not part of the constitution. This authoritative interpretation still stands. Buxton said if G-6.0106b were deleted, the authoritative interpretation would stand, but without constitutional backing. An authoritative interpretation can be superseded by a new one provided either by a later General Assembly or by the 16-member Permanent Judicial Commission (PJC) of the Assembly in connection with a remedial or disciplinary case (Book of Order G-13.0103r). Buxton said the constitutional backing makes it much more difficult to change the authoritative interpretation. Buxton cited a PJC case preceding the 1996 Assembly in which seven PJC members in a concurring opinion said if the question of the ordination of practicing gays and lesbians had been before them, "they would have been inclined to say that it was inappropriate for us to continue to operate on a 1978 policy prohibiting the ordination of practicing homosexual persons," Buxton said. "That scared a number of folks who believe that the standard is an appropriate standard. And one of the things they wanted to do was get us out of a position where a case might come before the Permanent Judicial Commission where they would visit the case in a way that would allow them to issue what would essentially be a new authoritative interpretation that said it is permissible within the Presbyterian Church to ordain gay and lesbian people." As a result, Buxton said, this amendment (G-6.0106b) was brought to the Assembly and passed. He said though G-6.0106b covers heterosexuals too, it was primarily in response to the possibility of the ordination of practicing homosexuals. Deleting G-6.0106b would put the church back in the position where a PJC or General Assembly could issue a new authoritative interpretation that would permit the ordinations, Buxton said. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Assembly Delays Justice in Favor of Dialogue As you all know by now, the Assembly *did not* accept this fine advice from the Assembly Committee on Church Orders & Ministry. Instead, it opted for the minority report. Here it is, in full. Please note that the request of the 211th General Assembly for Unity and Diversity Conferences in every Presbytery is rooted in the context of this issue and this report! Please see also the story in this *Update* about the *first* Unity and Diversity Conference. -- JDA. Assembly Committee on Church Orders & Ministry Replacement Minority Report I. Substitute Motion In response to Overture 99-2 [the Milwaukee Overture to delete G-6.0106b, "Amendment B"], that the 211th General Assembly (1999) 1. Instructs the Stated Clerk to make available to all presbyteries, sessions, and interested Presbyterian groups resources that assist in the development of conferences and discussions on "The Nature of the Unity We Seek in Our Diversity," within the Presbyterian polity and theology; 2. Declares that Overture 99-2 be answered by action on this motion; and 3. Directs the Stated Clerk to recommend to the 212th General Assembly (2000) that all business related to G-6.0106b be referred to the 213th General Assembly (2001), so that the study and dialogue can be completed. II. Rationale This rationale contains positions expressed during committee consideration of this matter. We, as members of the minority, have listened to expressions of pain on all sides. There are those who feel excluded from the life and leadership of our church. There are those who feel pain, sadness, and anger because of the on-going challenge to their strong belief that ordination of unrepentant persons is wrong. There are those whose interest lies more in the area of church unity, and who are afraid that any further discussion or action at this time will pull the church farther apart. We discount none of the pains, anguish, and fears of those on any of the sides in these continuing discussions and possible actions. We too are deeply pained by it all. Perhaps our deepest pain is that the Presbyterian Church has been internally focused, rather than focused on carrying out the mission of Jesus Christ to go into all the world and make disciples. We ask for a time of respite, a sabbatical, from the acrimony of legislative debate and amendments. The time has come to "stand down" from pro-con arguments, and instead to seek to rediscover our fellowship in Christ by uniting in mission to others. We need to gather in conferences and discussions across our church to listen and to speak, with as much honesty and humility as the Holy Spirit gives us. From these informed and frank discussions, better based insights will surely emerge. Asking presbyteries now to vote again on ordination issues will only deepen the division already existing within our church, and it will further distract the church from our ministry. In order to facilitate these conferences and discussions, we ask the Stated Clerk to make available resources for planning and conducting such events. We pray that understanding will grow from interactions at the proposed events on "The Nature of the Unity We Seek in Our Diversity." Item #3 is our attempt to define the concept of sabbatical as offered by former Moderator John Buchanan and Stated Clerk Kirkpatrick. It balances the rights of those bodies desiring change with the rights of those bodies who have repeatedly refused to enact those same changes. These two years will correspond to the time frame for the conferences and any resulting proposals which may arise from the discussions. We ask that we continue to abide by G-6.0106b of the constitution in the interest of bringing healing to our church. There are judicial cases within our church which seek to work out the application of G-6.0106b in the everyday life of the local congregations. The Permanent Judicial Commissions (PJCs) cannot easily apply sections which continue to be debated and amended. As a church we need to live with G-6.0106b for a time, before its strengths and weaknesses will become apparent, rather than guessing how a PJC will apply the section to particular situations. Further, the presbyteries of our church have twice spoken in support of the current language, which reflects the historical position of the Presbyterian Church. This language is grounded in scripture and our confessions. It is time to let judicial justice move forward through our church court system. We ask that G-6.0106b be retained because it is a standard for behavior of all church officers. It provides for a standard of sexual behavior and calls all to live by the mandates of Scripture as interpreted by our confessions, or repent of failure to do so. Our congregations need a clear word in a time of cultural confusion. -- Elder Alpha Arnold, Presbytery of San Joaquin; Elder Marvin Donaldson, Presbytery of Eastminster; Rev. Jimmie Lancaster, Jr., Presbytery of Arkansas; Elder Donald Mitchell, Presbytery of Huntingdon; Elder Wilburn Morris, Presbytery of Pittsburgh; Rev. Stephen Moss, Presbytery of Salem; YAD Sara Simm, Presbytery of The John Knox; Elder Don Williams, Presbytery of St. Augustine. In accordance with Standing Rule C.5.d., I certify that the views expressed in this minority report attached to the majority report of this assembly committee were presented to the whole committee during its consideration of these matters. -- Katherine J. Runyeon, Moderator. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Gays and Lesbians Restored to *Building Community Among Strangers* In the May-June 1999 *More Light Update*, we had several stories (p. 14-16) about the removal of LGBT folk from a sanitized version of the "Building Community Among Strangers" report. We were pleased that the 211th General Assembly restored us in a comment, which accompanied its approval of the report. The comment reads as follows: "Given the nature of 'Building Community Among Strangers' and the current state of our church and culture, the committee felt that it would be inappropriate to approve this policy statement without recognizing one of the major concerns affecting the church. Therefore, this comment: The 211th General Assembly (1999), believing that the Holy Spirit continues to convict our hearts and minds, (a) reaffirms the long standing Presbyterian position of inclusiveness within our total community of persons of differing sexual orientation and practice as children of God, (b) urges the General Assembly to confess that our community (PC(USA)) is deeply divided concerning the full inclusion of self-affirming practicing persons of homosexual orientations to all offices of the church, (c) reaffirms our confident hope that one day we shall all be one, even as Christ is one with the Father and the Holy Spirit, and (d) encourages that we faithfully continue our mission and ministries which build community among all strangers, even as we pray, 'Come, Lord Jesus.'" I think this is a great (and accurate) statement! -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * National Network of Presbyterian College Women By Jane Hines, Presbyterian News Service [One of the hottest topics of last year's 210th General Assembly was the complete and sudden rejection of all funding for the NNPCW, then a late-night turn-around, followed by a year of study. Here is the result of that year-long study -- JDA.] Fort Worth, June 25, 1999 -- After thorough discussion that involved a variety of opinions, the 211th General Assembly voted to concur with recommendations from a special General Assembly Council (GAC) review committee and the Assembly Committee on Mission Coordination to continue the National Network of Presbyterian College Women (NNPCW) with some reservations. There will be more guidance and more opportunities for review and accountability. Funding will be provided and the network will be staffed, but controversial study materials will no longer be printed or circulated. New resources will be made available. The Rev. Douglas Oldenburg, moderator of the 210th General Assembly, who served on the review committee, said in introductory remarks to the report, "We need to hear our young college women, who are women of faith, struggling at times with their faith just as we did in college." Marilyn Washburn, a commissioner from Greater Atlanta Presbytery, said during the discussion: "They want supervision and support. Let's give it to them and then give it to our sons and then to our sons and daughters together." The network will be lodged in the Women's Ministry Program Area until a campus ministry study is completed. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Assembly Rejects Feasibility Study on Same-Sex Benefits By Evan Silverstein, Presbyterian News Service Fort Worth, June 25, 1999 -- There will be no feasibility study examining benefits for lay employees involved in same-sex relationships following a vote Friday night by the General Assembly. Commissioners voted 304-215 with two abstentions not to approve a recommendation by the Committee on Pensions, Benefits and Presbyterian Publishing Corporation to request that the Presbyterian Board of Pensions conduct such a study into the matter and report back to next year's Assembly. Supporters of the study argued that providing the same medical and pension benefits to same-sex couples as are afforded to married persons is an equal rights issue. Opponents countered that establishing such a policy is counter to church policy on human sexuality. [More Light Presbyterians believe the consideration and votes on the issue of equal benefits were encouraging and important initial steps in the right direction. This is the first time this issue has been brought to the assembly, and it was a great victory that the assembly committee voted in favor of a feasibility study. The Board of Pensions also indicated support. An equal benefits policy is in line with all the proclamations of the PC(USA) for equality in employment for all persons, so that the denial of employment benefits flies in the face of long- established PC(USA) policy. We were pleased with this initial reception, and we expect this issue to keep coming back until our church puts its its practice in sync with its oft-stated policy. -- JDA] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Assembly Acts on Reparative Therapy By Nancy Rodman, Presbyterian News Service Fort Worth, June 26, 1999 -- The 211th General Assembly Thursday evening responded to overtures about sexual orientation reparative therapies with a statement affirming the existing policy of inclusiveness. It welcomes all persons into membership of the Presbyterian Church (U.S.A.). The response states that no church should insist that gay and lesbian people need therapy to change their orientation, nor should it inhibit or discourage those who are unhappy with or confused about their sexual orientation from seeking therapy they believe would be helpful. The Presbyterian Church (U.S.A.) affirms that medical treatment, psychological therapy, and pastoral counseling should conform to recognized professional standards. The Stated Clerk is directed to communicate this decision in a pastoral letter to all ministers, clerks of session, clerks of synods and presbyteries, and to the ecumenical bodies with which the Presbyterian Church (U.S.A.) is in covenantal relationship. [Commentary: The addition of the phrase, "The Presbyterian Church (U.S.A.) affirms that medical treatment, psychological therapy, and pastoral counseling should conform to recognized professional standards," was not in the original committee recommendation. More Light Presbyterians believe this is an exceedingly important addition. All reputable professional bodies in the United States have repudiated attempts to change sexual orientation. In 1990, the American Psychological Association declared, "... scientific evidence does not show that conversion therapy works, [but] that it can do more harm than good. Changing one's sexual orientation is not simply a matter of changing one's sexual behavior. It would require altering one's emotional, romantic and sexual feelings and restructuring one's self-concept and social identity. Although some mental health providers do attempt sexual orientation conversion, others question the ethics of trying to alter though therapy a trait that is not a disorder and that is extremely important to an individual's identity" -- quoted from *More Light* (Greater Houston), August 1999. In December 1999, the American Psychiatric Association endorsed a position statement opposing "therapeutic techniques some psychiatrists and mental health professionals claim can shift an individual's sexual orientation from homosexual to heterosexual. ... There is no evidence that these so-called 'reparative therapies' have any efficacy in converting someone from one sexual orientation to another." The APA president commented that "There is no scientific evidence that reparative or conversion therapy is effective in changing a person's sexual orientation. There is, however, evidence that this type of therapy can be destructive" -- APA Newsletter, 15 January 1999. The American Medical Association, the American Academy of Pediatrics, and social work associations have made similar statements. -- JDA] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Witnessing to the Truth of our Lives and Faith Many many More Light Presbyterians testified to the truth of their lives and faith to several G.A. committees during the assembly in Ft. Worth. Here is a sampling of three testimonies that has been written down -- JDA. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * On Amendment B I'm Mike Brown, Overture Advocate from Northern New England. Thank you for letting me speak. So what happens when a congregation acts upon its conviction that "failure to welcome all persons ... into the membership *and ministry* of Christ's church ... constitutes a rejection of Christ himself and causes a scandal to the gospel" (as the Book of Order tells us)? What happens? For my own congregation, that conviction caused us to say to our presbytery that we cannot -- at the same time -- comply with such clear mandates to inclusiveness *and* with G-6.0106b, which from its inception was intended to exclude homosexual Christians from the full life of the church. We shared our dilemma with our presbytery, and guess what! After considering disciplinary alternatives, our presbytery acted to affirm our ministry and to agree with us that there really *is* an inconsistency in the Book of Order. As a result, our presbytery is now the defendant in a judicial process. Such is the outcome of G-6.0106b. It is *hardly* furthering the peace, unity, and purity of the church. And there has been no genuine "sabbatical." Despite the divisiveness of the judicial process, it remains true that our presbytery has spoken a word to us which says: "Punish you? No. We know who you are, one of our precious communities of faith. We trust your faithfulness. We know you, and we will not do that to you." In taking on our dilemma, our presbytery has responded in obedience to the love and grace of Christ by confirming our call to faithfulness, just as our congregation has made it clear that our ministry will continue, without abandoning or betraying our gay lesbian brothers and sisters. Now our presbytery concurs in insisting that this dilemma be owned by the whole church. What's to be done? Let's try life without "b"! You, the members of this committee, have the opportunity to help our whole church stand in the integrity of the grace of Christ, and to avoid causing a scandal to the gospel. Please recommend that G-6.0106b be stricken from the Book of Order. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * I am Don Stroud, Advocate from Baltimore Presbytery. I appreciate the opportunity to address such a grace-filled committee. I urge you to approve 99-2. My personal relationship with Baltimore Presbytery is illustrative of the untenable position in which compliance with G-6.0106b places Baltimore Presbytery as it seeks to act with integrity in faithfulness to the Gospel of Jesus Christ, whose grace alone is the sole basis of our full participation in Christ's Body, the Church. I am baptized into Christ and am eternally bound to Christ's church, not by any special right, but by the grace of God's unconditional love in Christ! -- which I have absolutely no doubt is God's *Yes to me*! *I am a gay man* blessed to be: * Called by the voice of the church; * Ordained minister of word and sacrament in 1975 by Charlotte Presbytery; * Reaffirmed in my call by reception as a continuing members of Palisades, Albany, Hudson River and Baltimore Presbyteries. Baltimore Presbytery by validating my ministry and receiving me as a member, exercised its right and responsibility to determine that my abilities and gifts of the spirit are wholly consistent with the criteria necessary to be a continuing member of presbytery. To compel Baltimore Presbytery to deny what it holds to be the truth: That my call by God is valid and cannot be revoked for the sake of excluding me categorically on the basis of my sexual orientation and its responsible integration in my total life, is to compel Baltimore Presbytery to become a scandal to the gospel by embracing the embarrassing falsehood that my full inclusion in Christ's Body is dependent on my being *heterosexual* and not on the grace of Christ alone! Compliance with G-6.0106b is enforceable only if the Body of Christ is divided against itself! Existence by grace alone is not possible apart from life lived by grace alone! I ask you, as faithful members of Christ's Body, *Please* assist Baltimore Presbytery to stand firm in faith for the integrity of the gospel! Please help us to work for the peace, unity, and purity of the church by relieving us from the threat of untenable compliance to what is a scandal to the gospel, G-6.0106b. *Please, understand*, with all due respect, we cannot and must not abandon the grace of Christ for the sake of compliance with such a scandal. *Please* vote to approve 99-2! Thank you. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * On Ex-Gay Ministries My name is Tom Hanks -- not the Hollywood Oscar winner, but an ordained Presbyterian missionary, theologian and author, serving since 1963 in Latin America, first in Cost Rica, and since 1986 in Buenos Aires, Argentina. However, for more than 40 years I too was a quite accomplished actor as a closeted gay. After 35 years of missionary service and 30 years of a cruel scientific experiment to "cure" my homosexuality, an experiment commonly referred to as my "marriage," I would like to tell you briefly why I urge support for the overtures opposing the so-called "change ministries." First as a journalism professor at Wheaton College, and then at Princeton Theological Seminary, 1957-60, I was encouraged by professional psychologists to try to change my sexual orientation by psychoanalysis and marriage. Later Presbyterian missionary colleagues involved in ex-gay ministries sought to "cure" my homosexuality with prayer, fasting and involvement in the charismatic movement. Being in Cost Rica I was personally spared some of the more brutal methods that drove people like Mel White to attempt suicide repeatedly, but I have witnessed this tragedy repeatedly in Latin America. When the Holy Spirit finally got through to me and taught me to accept myself as gay and to begin to come out, I learned that I not only had a daughter who was left-handed like her mother, but also a son who is gay like me. So after more than 40 years in the closet I finally learned that some good things just run in families! All the tremendous pressure and techniques to change forced me to conform to heterosexual norms in behavior, but they never had the slightest effect in changing my sexual desires and fantasies. When Joyce, whom I told about my homosexuality before our engagement, finally decided to end our relationship and leave me in 1988, I had to resign from the Latin America Mission after 25 years of service. Jesus said that the wise person builds his/her house upon the rock of his teaching (Matthew 7:24-27), but I now realize that most of my life and career was built on the sand of pseudo- science and gross misinterpretation of the Bible. I am now deeply grateful to God for allowing me to enjoy some twelve years of missionary service, sharing the Good News of God's inclusive love with sexual minorities in Latin America, as General Director of Other Sheep, an international ecumenical ministry. Because God has shown me "a more excellent way," I am also grateful for this opportunity to share why I believe you should support the overture opposing the many sincere, but tragically mistaken ex-gay ministries. Jesus does transform his followers, but he never makes left-handed people right-handed nor gay people straight, because God loves diversity. As Presbyterians we must build our lives on the rock of his teaching, not the sand of false promises and pseudo-science. -- The Rev. Thomas D. Hanks, Th.D., Adjunct Professor, Latin America Biblical University, San Jose, Costa Rica; Executive Director, Other Sheep, Buenos Aires, Argentina; Honorably retired member of Giddings Lovejoy Presbytery (St. Louis, MO), Thanks@Thanks.wamani.apc.org, www.othersheep.org [Tom was not permitted to complete this testimony before the committee, but it was distributed in printed form -- JDA.] * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * My name is Alan Kiste, from the Presbytery of Detroit. Brothers and sisters, homosexual orientation is NOT a sin. The Presbyterian Church has already stated this in 1978 and again in 1996. However, homophobia IS a sin. The Presbyterian Church has stated this as well. The Presbytery of Detroit did not use the term homophobia as inflammatory rhetoric. Simply disagreeing with our denomination's stated position on homosexual orientation does not make one a homophobe. However physical, emotional and spiritual violence against homosexuals because of their orientation IS homophobia. Examples of physical violence: * In America today, teenagers have been beaten, spat upon, even had the words "faggot" carved into their flesh because of their sexual orientation. * In America, Billy Jack Gaither was burned to death on a pile of tires, because of his sexual orientation. * In America, Matthew Shepard was beaten and left to die tied to a fence, because of his sexual orientation. * According to the Bush Administration, 30% of youth suicides are completed by gay youth (Report of the U.S. Government's Task Force on Youth Suicide, Marcia R. Feinleib, Ed., January 1989). [A.K. notes that only 3000 copies of this report were printed due to pressure from anti-gay forces within the Bush/Quayle Administration. However, more recent studies (Archives of Pediatric and Adolescent Medicine, May 1999) confirm the statistics.] Examples of emotional violence: * In America today, parents shun and reject their own children because of their sexual orientation. Examples of spiritual violence: * In America today, churches reject members because of their sexual orientation. One result of this physical, spiritual, and emotional violence is that some gays and lesbians seek to change their sexual orientation -- subjecting themselves to perhaps even more physical, spiritual and emotional violence. Brothers and sisters, I am trained as a scientist, and am trained to evaluate the merits of scientific research. I can tell you that there is no scientific evidence which proves that sexual orientation can be changed. Anecdotes of change, no matter how moving and convincing, do not constitute scientific evidence. Some may be concerned that I make an appeal to science at the General Assembly of the Presbyterian Church. But as a scientist myself, and a Christian, I refuse to separate my vocation -- my calling -- as a scientist and my faith in Jesus Christ. I believe, with Paul, that God's invisible qualities have been clearly seen, being understood from what is made. That is God's call to me as a scientist: to see God's invisible qualities, by understanding WHAT is made ... and WHO God has made. This scientific calling is why, when professional psychological and medical organizations such as the American Psychiatric Association, the American Psychological Association, the American Medical Association, the American Academy of Pediatrics, the American Counseling Association, and the National Association of Social Workers oppose reparative therapies, I take notice -- as a Christian and as a scientist. When no scientifically controlled, statistical, unbiased, reproducible experiments have ever been published in a peer-reviewed, professional journal which prove that sexual orientation can be changed, I take notice -- as a Christian and as a scientist. As a Christian and a scientist, I believe any person who undergoes any medical or psychological treatment should be presented with honest, appropriate therapy which conforms to professional standards and ethical parameters. Please read Overtures 99-34 and 99-56 carefully. These overtures are not against personal freedom to choose therapy. However, the PCUSA should not support potentially harmful therapies which are not substantiated and have, by their own admission, a 67% failure rate. As a scientist and as a Christian, in order to take conversion therapies seriously, I would need to be convinced that they are NOT founded on baseless claims about mental illness or sinfulness, that they are NOT being used as political currency for certain groups, that they are NOT coercive emotionally or spiritual, that they are NOT a displacement of society's prejudices onto homosexuals. I would need to be convinced that they ARE controlled, and that they ARE reproducible. Finally, there should be some reason why a new therapy would "cure" homosexuals, where others have failed. Reparative therapies do NOT meet these challenges. Despite God's call to ALL of us to see God's invisible qualities by understanding creation through medicine, psychology, and science, I know -- as a scientist, a Christian, a Presbyterian -- that we are NOT sanctified by science. Neither are we sanctified by pseudo-science! We are sanctified, as the Catechism states, by "God's free grace" -- not by any therapist ... but by a carpenter's son. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * UNITY AND DIVERSITY CONFERENCES MLP Co-Moderator is Star at First Unity & Diversity Conference Our own Scott Anderson was a star of the first Unity and Diversity Conference mandated by the 210th General Assembly and held April 29-May 1, 1999. This conference made such an impact, that the 211th General Assembly has asked that every presbytery hold unity and diversity conferences this coming year. The fact that lesbian and gay issues were central to this first conference, and that the 211th general assembly asked for presbytery-based conferences *in the context of dealing with Amendment B issues*, make it rather amazing that some of our Presbyterian Friends from "the coalition" are claiming that these conferences should deal only with racial-ethnic issues -- that lesbian and gay issues are all settled for time and eternity! Here's the Presbyterian News Service story about the first Unity and Diversity Conference. I ask you, were not lesbian and gay issues a major theme -- if not *the* major theme? -- JDA Unity/Diversity Conference Participants Find Unity Elusive By Jerry L. Van Marter Atlanta, 3 May 1999 -- Newfound friends Joe Rightmyer and Scott Anderson embraced warmly, left the platform and went their separate ways -- to opposite sides of a yawning chasm that divides them, and the entire Presbyterian Church (U.S.A.), on the issue of the ordination of gays and lesbians. Rightmyer, the executive director of Presbyterians for Renewal, is a staunch opponent of gay and lesbian ordination. Anderson, an openly gay ex-Presbyterian minister, is an equally vocal proponent. Together they typified the seemingly irreconcilable differences that the 300 Presbyterians gathered here for a conference entitled "What Is the Nature of the Unity We Seek in Our Diversity? Discovering Our Foundational Unity in Jesus Christ" explored here April 29-May 1. In his remarks, directed to Anderson but intended for all the conference participants, Rightmyer said: "I need to say to you, Scott, that I am bound by a conscience that is held captive to the word of God. Because of that, I cannot support a view which I believe is contrary to the Word, and the sad reality is that as long as we hold such contrary views we cannot serve together in ordained positions within our denomination. I say this, however, not with any malice in my heart, but rather because I believe it is the loving thing for me to say, even though it does not feel that way to you." Anderson compared coming out of the closet to Lazarus' coming out of the tomb. "To be a self-affirming gay Christian is to see the stone rolled away," he said. "To respond in faith and trust to Christ's invitation to come out of our tomb of shame and guilt and secrecy and self-hatred; to inch our way into the daylight and to begin to live a new life filled with his gracious love; to be a self- affirming gay Christian is to know what it means to be Lazarus." The gathering, known informally as the "Unity and Diversity Conference," was originally proposed by a group of African- American Presbyterians. It was mandated by last year's General Assembly **in response to a new eruption of a long and bitter debate on issues of human sexuality and gay ordination. That issue permeated all of the presentations made during the conference,** [emphasis added!] but participants addressed a number of other unity-threatening issues -- including race, the role of women in the church, differing worship styles, biblical authority and theological boundaries. Theological diversity at the conference became an issue when all but a handful of conservative evangelical Presbyterians chose not to attend. While 16 board members of the pro-gay-ordination Covenant Network of Presbyterians were on hand, not a single member of the vehemently anti-gay-ordination Presbyterian Lay Committee was present. And while several well-known conservative evangelical leaders served on the planning team for the conference, the Rev. Jack Haberer of Houston, a former president of the Presbyterian Coalition, told the Presbyterian News Service that "the absence of any conservative evangelical 'headliners' among the plenary speakers probably hampered attendance by those on my end of the spectrum." Their absence was particularly obvious during the small-group discussions that occupied much of the conference. The Rev. Craig Hall, the pastor of Opportunity Presbyterian Church in Spokane, Wash., told his fellow conferees that the absence of most conservative evangelicals caused him grief. "I am living on an ever-shrinking island called the middle," he said. "... Too many who should be here are not." The Rev. Stephen Jenks, interim pastor of Montview Boulevard Presbyterian Church in Denver, agreed. "I am experiencing joy and grief here," he said. "The joy is in the sharing. The grief is that the people I needed to talk to are not here. We must go beyond the power struggles to the power of God to work between us." Nevertheless, the conference illuminated the striking differences -- and common commitments -- of Presbyterians. These were especially clear in the plenary presentations on theological boundaries. Theological boundaries: walls or bridges? Comparing the church to a near-sighted child who needs glasses, the Rev. Cathy Purves, the pastor of Hoboken Presbyterian Church in Blawnox, Pa., said: "We have become theologically and doctrinally nearsighted. As a church, we deal with the problems and issues that are right under our noses in a pragmatic, conciliatory way, but we are disinclined to try to focus on the boundaries of faith." Purves said the conference planning team, of which she was a member, "discovered that the term 'boundaries' is somewhat explosive. ... They are seen as exclusive. They can be used to keep people out and to help us judge who is in and who is out. Boundaries are thought of as rigid and judgmental walls that both confine and exclude." That is precisely the problem, argued Jorge Lara-Braud, a commissioned lay pastor from Austin, Texas. "Yes, Jesus drew boundaries," he said. "But his boundaries were drawn around the outcasts and the prostitutes, and were harshest on the powerful." Noting his upbringing as a Mexican child subject to harsh racism in south Texas, and the church's frequent theological justification of such un-Christian attitudes, Lara-Braud added: "Boundaries would be very difficult to maintain if we kept Jesus' life and teachings first and foremost. Boundaries are essential, but they must be models of tolerance. If we keep asking, 'What would Jesus do?,' within 10 years we will have reversed our exclusion of homosexuals, and our congregations will be models of integration, not segregation." The Rev. James Logan, pastor of South Tryon Presbyterian Church in Charlotte, N.C., noted that "in some instances we have not only crossed the lines, but are endeavoring to create new boundaries." Everything hinges on one's personal relationship with Jesus Christ, Logan said, and "with Jesus as my center, the center demands a circumference. ... My circumference, my outer boundary, is comprised of doctrines like the authority of scripture, the trinity, the virgin birth, the divinity of Christ, the resurrection, justification by faith alone, etcetera." Logan conceded that his stance creates exclusive boundaries. "The gospel of Jesus Christ is inclusive and exclusive," he said, and the church fails "when we lower the bar to make room for standards of living and practice that do not accord with our understanding of scripture." Purves agreed. "Crossing the line is when we allow anything other than Christ ... to redraw our boundaries as a church," she said. "Crossing the line is when we allow God to be re-invented or re- imagined in ways to suit our needs, rather than seeing God through Jesus' eyes. Crossing the line is when we allow grace to be re-invented so that it is simply a non-judgmental inclusivity. ... Crossing the line is when we allow our moral standards to be re-invented in response to the influence of current cultural norms, rather than being obedient to biblical and confessional standards." The Rev. Cynthia Campbell, the president of McCormick Theological Seminary, said the issue of theological boundaries is paradoxical: "On the one hand, defining standards and core values is necessary -- there is much in the Bible and church tradition about the character and commitments of the people of God," she said. "But on the other hand, there is a counter-tendency, in the scripture and our tradition, of crossing boundaries and breaking barriers -- Jesus going outside the religious strictures to the outcasts, the taking Christianity beyond the Jews to the Gentiles, the Reformation. ... We're here having this fight because our ancestors crossed the boundaries and put the Bible in the hands of all of us. "So the Bible is about setting boundaries and about crossing the lines, so how do you know which biblical instinct to follow? It's a matter of discerning God's holy spirit. What I see in Jesus is one who crossed boundaries and broke barriers, not because he was an iconoclast, but to heal people and bring them in. Let's worry less about where to fix the lines, and more about how to open the doors." Gay ordination: exacting standards or recognized gifts? "Because of friends such as Scott, I and many others in the church have been willing to do exactly what this conference has been designed to promote," Rightmyer said. "That is, to listen to one another, and to be willing to reconsider one's views." Rightmyer acknowledged that such revisiting of scripture had led Presbyterians to change their positions on slavery and on the ordination of women. But "for many of us," he said, "such reflection [on homosexuality] has not resulted in sweeping change, but rather in deepening convictions." Unlike racism and sexism, Rightmyer said, homosexuality has to do with "moral choices regarding sexual behavior -- in this sense, the comparison is between apples and oranges." Noting that the church has always distinguished between sexual orientation and sexual practice, he said "it is not right to call homosexuality a gift of God when the Bible declares it to be sinful practice." Rightmyer said the church would do well to meditate on Romans 6- 8, "which so masterfully describe the universal inward struggle with sin in the flesh, and God's powerful provision for life in the spirit." He said the church would "be well served in hearing the testimonies of those who have found the power in the gospel to be true in their lives in this area." Anderson, who gave up his ordination when he publicly acknowledged his homosexuality in 1990, told of finding power in the gospel to come out as a "self-affirming gay Christian." He cited the biblical stories of Naomi and Ruth and of Peter's conversion to outreach to the Gentiles in Acts 10 as a result of his encounter with Cornelius as inspirations in his struggle to persuade the Presbyterian Church to change its position on gay and lesbian ordination. "A change of heart concerning the place of gays and lesbians in the life of the Presbyterian Church comes through a process of conversion," he said, noting that the architect of the original PC(USA) policy barring gay ordination, former stated clerk William P. Thompson, has changed his position on the issue in recent years. "The hard truth is that you can't plan for someone's conversion. ... You can't manipulate it, or strategize for it," Anderson continued. "You certainly can't pass an overture at General Assembly to make it happen. Conversion is the work of the Holy Spirit, the activity of God." Racial-ethnic diversity: "We're not there yet" That the Presbyterian Church (U.S.A.) has not yet achieved adequate racial-ethnic diversity was one point of unity at the conference. "Overtly we don't have racism any more," said the Rev. Sang Hyun Lee, a professor at Princeton Theological Seminary, "but it has become more subtle, and so difficult to talk about." White America is still "the center," he said, "with racial-ethnic people at the margins, and we can only have community in the church if we leave our center and move toward the margin." For people on the margin, Lee continued, the incarnation is crucial. "Jesus Christ came into the world as a Galilean, a marginalized person from a multicultural area," he said. "Apparently God could not do God's work from the center, but had to enter from the margin." Speakers on racial-ethnic issues recited a litany of failings in the denomination. Buddy Monahan, a Native American and a chaplain at the Menaul School in Albuquerque, N.M., said, "We have 350 Native American tribes in this country, but only eight synods with Native American churches, and only 112 Native American churches and only 32 Native American ministers." Monahan decried the choices that missionaries have forced upon Native Americans -- "You must be either Native American or Christian." On the contrary, he said, "I tell the kids at Menaul, 'You have two gifts -- you are Native American and Christian. Tear down the fence -- integrate them.'" The Rev. Gloria Tate, an African-American who is pastor of Teaneck (N.J.) Presbyterian Church, said more than 140 African- American Presbyterian churches are without pastors. "It's not about white churches or black churches or Korean churches or Native American churches," she said. "It's about churches of all configurations working together." "It's always been about race," said the Rev. Joey Lee, who grew up in San Francisco's Chinatown Presbyterian Church and is now associate executive for the San Jose Presbytery. He recited a colloquial proverb -- "If you keep doin' what you're doin,' you're gonna end up with what you got"-- and added, "The Presbyterian Church needs to be less an organization and more an organism -- more fluid, more flexible, more agile." "We're not there yet," said the Rev. Harry del Valle, synod executive for the Synod of Puerto Rico. "Some diversity is with us, but unity is for the future -- a utopian project." God's reputation in the world In his closing sermon, the Rev. Jim Mead, General Assembly vice- moderator and chair of the planning team, recalled the loving spirit of Paul, "who loved the churches he served passionately, even in the midst of their strife." Presbyterians are tugged in two directions, Mead said: "We fight for inclusion in the community -- people of many races, people of various sexual orientations, women -- and then we squander what (Christian community) is precious, striving to win at who cares what price." Noting several places where Christians are under physical threat for their faith, Mead added, "Maybe God will send us persecution -- then we will cling to each other will all our might." "We are giving God a reputation in the world," he said. "God has entrusted something precious to us -- our Christian community -- that through us the world may know God. What would God have you do?" The conference also included presentations on the historical background of current conflicts in the church, led by the Rev. Bradley Longfield, a professor of church history at Dubuque Theological Seminary, with responses by the Rev. Jack Rogers, vice president of San Francisco Theological Seminary, and the Rev. Gayraud Wilmore, emeritus professor of church history at the Interdenominational Theological Center (ITC) in Atlanta; and on worship styles, led by Melva Costen, a professor of worship and music at ITC, the Rev. J. Frederick Holper, a professor of worship at McCormick Seminary, and the Rev. Paul Huh, the pastor of Bethany Presbyterian Church in Bloomfield, N.J. Bible study was led by the Rev. Clarice Martin, a professor of religion and philosophy at Colgate-Rochester University and Divinity School. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * ON THE ECUMENICAL FRONT National Religious Leadership Roundtable meets for Second Time LGBT Religious Groups Gather in Washington By Ken South and Jason Riggs [Note that our esteemed representative, Marco Grimaldo, has been selected to serve on the National Steering Committee of the NRLR. Good for you Marco! Yes, this story is a little old. It was ready to run in the two previous *Updates* but it got bumped by other stories. I hope you will agree that we MLP folks need to know about this new interfaith organization of which we are a part.] On January 25 & 26th, 1999 over thirty representatives of LGBT supportive religious organizations met at the Jewish Community Center in Washington, DC to take next steps in this new interfaith coalition. This second meeting of the Roundtable was the follow-up to the historic first meeting also held in Washington last summer. The purpose of the meeting was to accomplish three basic goals: To start a process to establish a structure for the group, to learn about current issues in the LGBT community by presentations from leaders in the field, and to learn more about what each of the groups does in and for their communities. The Roundtable meetings were facilitated by Deb Kolodny, national coordinator of BiNET USA, and co-sponsored by the Policy Institute of the National Gay & Lesbian Task Force, Urvashi Vaid, Director, and Laura Montgomery-Rutt of Equal Partners in Faith. Speakers Highlight Burning Issues "Looking at Roundtable Possibilities" -- Speakers included: Andrew Sullivan, author; Dr. Mary Hunt, theologian; and the Rev. Carlton Veazey of the Religious Coalition on Reproductive Rights. "Dialogue with the White House" included an open discussion with Richard Socaridies, the White House Liaison to G&L communities. "A Report from Political Organizations" featured Nancy Buermeyer, Human Rights Campaign (HRC); Rebecca Isaacs, National Gay and Lesbian Task Force (NGLTF) -- Equality Begins at Home; and Kirsten Kingdon, Parents, Friends and Families of Lesbians and Gays (PFLAG). "Religious Freedom & LGBT Rights" included Meg Riley, Unitarian Universalist Association (UUA) Washington Office; Julie Segal, Americans United for Separation of Church and State; Chris Andrews, American Civil Liberties Union; and Rabbi David Saperstein, Union of American Hebrew Congregations, Religious Action Center. National Steering Committee is Selected After a considerable discussion of the mission and goals of the Roundtable, a slate of persons to comprise the first steering committee was announced. The steering committee will plan the program for the next Roundtable, which will be held August 23rd-24th, 1999 in a western state [Colorado Springs, CO]. Members of committee include: Mark Bowman, Reconciling Congregations Program; Elder Rainey Cheeks, Pastor, Inner Light Unity Fellowship; Jan Griesinger, Christian Lesbians Out (CLOUT); **Marco Grimaldo, More Light Presbyterians**; Sharon Kleinbaum, Congregation Beth Shimchat Torah; Bob Miailovich, President, Dignity/USA; Laura Montgomery Rutt, Equal Partners In Faith; Chris Purdom, Interfaith Working Group; and Urvashi Vaid, Policy Institute of the National Gay and Lesbian Task Force. Mission Statement Agreed to The National Religious Leadership Roundtable is an interfaith network of leaders from faith, spiritual and religious organizations which works in partnership with other justice seeking groups to: ensure the strength and authenticity of Lesbian, Gay, Bisexual and Transgendered people of faith voices in public discourse; promote understanding of, and respect for, LGBT people within society at large and in communities of faith; promote understanding and respect for faith practices within LGBT communities; and achieve community held goals which promote equality, spirituality and justice. Participants at the Roundtable Meeting: Patti Ackerman, Integrity; James Adams, Center for Progressive Christianity; Chip Aldridge, United Methodist Covenant Relationships Network; Mark Bowman, United Methodist Reconciling Congregation Program; Ken Brooker Langston, Disciples Justice Action Network; Mandy Carter, Black Lesbian & Gay Leadership Forum; Elder Rainey Cheeks, Inner Light Unity Fellowship Church; Claire Cocco, Fellowship of Reconciliation; Charles Cox, Dignity USA; Christian de la Huerta, Q Spirit; Frank Debernardo, New Ways Ministry; Mitzi Eilts, United Church of Christ Coalition for LGBT Concerns; Evert Fisher, Brethren/Mennonite Council; Morris Floyd, United Methodist Affirmation; Husayn Fruhstorfer, Al-Fatiha, GLBT Muslims; Bob Gibeling, Lutherans Concerned; Jan Griesinger, Christian Lesbians OUT (CLOUT); Marco Grimaldo, More Light Presbyterians; Cedric Harmon, Americans United for Separation of Church & State; Allen Harris, GLAD Alliance (Disciples of Christ); Scott Harrison, AIDS National Interfaith Network; Michael Hopkins, Integrity; Mary Hunt, WATER; Richard Huskey, Affirmation; Rebecca Isaacs, NGLTF; Ben Kemena, SDA Kinship International (Seventh Day Adventists); Kirsten Kingdon, PFLAG; Sharon Kleinbaum, CBST; Deb Kolodny, BiNET USA; Keith Kron, UUA office of BLTG Concerns (Unitarian Universalists); Gregory Lebel, The Interfaith Alliance; Kerry Lobel, NGLTF; Bob Miailovich, Dignity USA; Laura Montgomery Rutt, Equal Partners in Faith; Jane Motz, American Friends Service Committee; Jim Moulton, Brethren/Mennonite Council; Chris Purdom, Interfaith Working Group; Jason Riggs, NGLTF Policy Institute; Meg Riley, UUA Office for Faith in Action; David Saperstein, Religious Action Center; Mab Segrest, U.S. Urban Rural Mission, WCC; Bishop Mark Shirilau, Ecumenical Catholic Church; Candace Shultis, MCC-DC; Mark Smith, Interfaith Alliance; Ken South, AIDS National Interfaith Network; Urvashi Vaid, NGLTF Policy Institute; Lee Walzter, World Congress of GLB Jewish Organizations; Kay Whitlock, Americans Friends Service Committee. Group Feted by People For The American Way Following a very busy day of work, the group was invited to attend a reception at the offices of People For The American Way (www.pfaw.org). Carol Shields, President of "People For" was introduced by Peter Montgomery of her staff. We were invited to tour the offices and use their extensive library on the work of the religious right. People For has been in the forefront of supporting the rights of LGBT folks for many years. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * BOOKS BOOKS BOOKS *More Than Welcome: Learning to Embrace Gay, Lesbian, Bisexual, and Transgendered Persons in the Church*, by Maurine C. Waun. St. Louis, MO: Chalice Press, 1999. ISBN 0-8272-2325-0. Reviewed by Gigi Ross-Fowler. Reading Maurine C. Waun's *More than Welcome: Learning to Embrace Gay, Lesbian, Bisexual, and Transgendered Persons in the Church* was a breath of fresh air for me. Before reading her book, I had agreed to look at yet another defense of the exclusion of bisexuals, gay men, lesbians, and transgendered persons from the full life of the church. I subsequently declined to critique that piece because the author was not writing honestly, even though he appeared to painstakingly analyze the same old texts used to condemn homosexual relations. I say the author was not writing honestly because he wrote as if he was disembodied and did not live on a planet with other human beings. He told the reader nothing about his personal experience or lack of personal experience with gay men, lesbians, transgendered and bisexual persons. He wrote as if the Christian church was a monolithic institution that used the Bible as a rulebook propounding God's final word on human behavior and orientation, even though many Christians read the Bible as if they were in an ongoing dialogue with God, a dialogue that allows for a continual revelation of God's word. Neither did he come clean about his own personal biases and fears which clearly influenced his approach to and interpretation of the selected biblical texts. All he was able to offer the reader was an interpretation without a context, an abstraction with no apparent application in the real world. In contrast, Maurine Waun's book is all context. She gives a personal and honest account of the spiritual evolution of a middle class, straight woman with rural Midwestern roots. As we read of her encounters as a seminarian and pastor with lesbians, transgendered persons, bisexuals, and gay men, we see her take advantage of opportunities to face her fear of people with sexualities different from hers. Her courage leads her to accept God's call to spearhead an ecumenical ministry involving transgendered persons, bisexuals, gay men, and lesbians. In the preface, Waun explains her choice to write from experience instead of analysis. "This book is an experiential approach to the question of the church and sexual orientation because that is where my pastoral work has most connected with personal pain in the world of so many persons who seek counsel." This is a book for people who wish to minister to others in love; it is not for those who hide behind study and debate because they fear the destruction of their world view. The heart of the book is the stories of 12 people with various sexual and gender orientations. Waun assumes an audience who has not fully grappled with its homophobia. With these stories, she gently confronts the reader's pre-conceived notions about what it means to be a homosexual. Beginning with (in view of her audience) the more innocuous examples of the people she ministers to, she aims to open the reader's heart to the pain the church's rejection of people seeking God's love has caused. To frame these stories, Waun begins with her own story and ends the book discussing the church's role in wounding many bisexuals, gays, lesbians, and transgendered persons and the church's responsibility to manifest God's love for gays, lesbians, transgendered and bisexual persons. The book also includes thought-provoking study questions and a very comprehensive bibliography. Because Waun is focusing on what the Christian church still needs to do for its lesbian, transgendered, bisexual and gay members and would-be members, she only devotes two pages to the burgeoning welcoming church movement. One way to make up for the cursory mention of this development in the Christian church would have been to include a resource section for those wishing contact with live persons. A list of organizations like More Light Presbyterians, Reconciling Congregation Program, Integrity, and Dignity -- to name a few of the many denominational groups working for inclusion of transgendered persons, gay men, lesbians, and bisexuals in the full life of the church -- could have provided a more balanced picture of what various Christian churches believe is their ministry to bisexuals, gay men, lesbians, and transgendered persons, especially given the amount of press coverage devoted to homophobic organizations affiliated with Christian denominations. In one sense, it is tragic that books like *More Than Welcome* still need to be written. Simple as Jesus' message of love is, many Christians seem so insecure with their faith that they are unable or unwilling to put aside their fear of difference and practice a more inclusive love. At the same time, it is a cause for celebration that pastors like Waun write books like this one to encourage us along the Christian way. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *Both Feet Firmly Planted in Midair -- My Spiritual Journey*, by John J. McNeill. Louisville, KY: Westminster John Knox Press, 1998. Paper, xi, 184 pp. $18.00. ISBN 0-664-25808-5. Reviewed by Jud van Gorder. The unusual title of this work comes from a judgment by theologian Gustave Weigel, made when the author was a student: "John McNeill is the only Jesuit I know who has both feet firmly planted in midair. Wherever he goes, whatever he does, there will be trouble, trouble, trouble!" (p. x). At age 73, the former Jesuit but still Roman priest has taken this foreboding phrase as a badge of honor for his autobiography. His style is deceptively plain and simple, with some of the repetitions common to personal recollection. He reviews his difficult childhood after his mother's death, the anxiety and feelings of inadequacy that still plague him, signs of sensitivity and sexual desire. During World War II he was a prisoner of the Germans with harrowing incidents, and afterward entered seminary, still trying to appease the God he feared. McNeill became attracted to the thought of Maurice Blondel, that action has power beyond intellect alone, and "the only way we can become one with our God is to become one with our authentic self" (p. v). After ordination he decided to take the chance that God was a God of love. His depression lifted, and returning to Europe he became sexually active and began ministry to gay persons. Still struggling with shame and guilt over his gayness, he completed his doctorate. After Vatican II his writings became known in Europe, but in the U.S. he was resented, partly for his anti-Vietnam-war activity. Meeting his life partner in Canada, McNeill finally concluded God was calling him to Gay/Lesbian counseling, but not to celibacy. This is not an apologia of sexual origin or practice. For those, turn to the author's trilogy: *The Church and the Homosexual* (1976), *Taking a Chance on God* (1988), and *Freedom, Glorious Freedom* (1995). Nor is he conventionally liberal: McNeill believes in messages from God, answers to prayer, and miracles. In 1977, when the Vatican ordered his silence on homosexuality, he obeyed for nine years because of his special vow. Yet, after publicity around the first book, he chose to come out of the closet on the Today show, during Tom Brokaw's debut as host. Blacklisted as a teacher, McNeill trained in psychotherapy for vocation with Dignity (the Catholic L/G organization). He found it ironic that Daniel Berrigan was honored by his Jesuit order for peace protests, even while in prison as a consequence. Maybe Berrigan was imprudent, but not immoral like John McNeill! "To this day it seems to me that the essential difference between the Vatican and me has to do with their distrust in the ability of the Holy Spirit to guide human conscience from within" (p. 98). During his "silent years," the official ban was reinterpreted more strictly. In response McNeill drew on the teaching of Ignatius Loyola as impetus for continuing his ministry. Even Thomas Aquinas allowed that under such conditions we are not only free, but bound to make a decision contrary to authority. The final break, and McNeill's subsequent expulsion by the Jesuits, came from the Vatican's homophobic "Halloween" letter of 1986. (What a contrast with those theses posted exactly 469 years earlier!) Later, in Rome, he issued a Manifesto: "What kind of faith and trust can I place in a teaching authority that I clearly see acts in an unloving, hateful, and destructive way toward my gay family? ... Your ignorance can no longer be excused as inculpable ... Enough of your distortions of Scripture ... Enough of your efforts to reduce all homosexual acts to expressions of lust ... Enough of your efforts to lead young gays to internalize self-hatred!" (p. 144-145). McNeill almost accepted ministry in the Metropolitan Community Church, then realized his allegiance, identity, and mission was still primarily to Catholics. Good awareness for the Presbyterian writing and those reading this review. Of course it brought to mind the "Paper Popes" who command us, the quasi- vatican bodies trying to make us shut up or go away. On my desk is a current news story, of an American priest and nun ordered to end their 30-year ministry to gays and lesbians because they did not comply with Catholic teaching on the "intrinsic evil of homosexual acts." In a rare direct intervention, the Vatican placed a gag order on them. In our own dreary round of "creeping infallibility" (cf. p. 169), the latest General Assembly again spurned minority wisdom to protect institutional control. (When will it go to the logical extreme, and reinstate marriage and ordination as sacraments?) The author only raised my eyebrows at two points: One, that Gays should only approach church authorities to bear witness to their spiritual experience, not to gain approval which cannot and will not be given (p. 167-168); Two, That our own experiences are the only "unpolluted waters" from which we can drink (p. 169). Both are from the same 1996 talk. John McNeill's journey affirms the ecumenical dimensions of sexual orientation, and calls us across old religious divides. "The gay spiritual movement has emerged out of the heart of the world to play a decisive role in bringing about [a] synthesis .... [We] must model in a very public way [our] ability to balance the masculine and feminine dimensions within [ourselves], [our] ability to put together genuine gay human love for each other with a deep spiritual life, and [our] awareness of the presence of the Holy Spirit in [our] lives" (p. 157). Amen! * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *Coming Out as Sacrament*, by Chris Glaser. Louisville, KY: Westminster John Knox Press, c1998. 153 p. ISBN 0-664-25748-8 paper. Reviewed by Bob Patenaude. Reprinted, with thanks, from *Lazarus Rising: The Newsletter for the Lazarus Project* (West Hollywood Presbyterian Church) Issue 69, Summer 1999, p. 4-5. In a comic sketch years ago, a young man, having recently come out, is led through a mock-serious ceremony by his gay friends. They ask him, "Do you promise never again to pretend to be interested in football?" In the minds of many, coming out is primarily focused on a sexual act, and so seems an unlikely subject for sacrament. But even the lighthearted question above suggests that coming out involves more, much more -- something about integrity, about coming into one's own rightful place in the world. Chris Glaser, in *Coming Out as Sacrament* does indeed include seven "rites for the soul" in the last quarter of the book. It is a sensible place for them, not because they are mere appendices, but because they seem like natural extensions of a powerfully argued thesis in the first six chapters -- that the coming out of God and of God's people is a deep scriptural theme, and that what God desires from us is not sacrifice, but mercy. The book begins with a person in the fond memory of many of us, the late Ross Greek, the pastor of West Hollywood Presbyterian Church and a kind of latter-day prophet who, with Glaser, founded the Lazarus Project in 1978. Glaser quotes Greek as regularly saying, "All of life is a sacrament," and tells a story to illustrate Greek's sense of the sacred. Greek's service on World Communion Sunday had run too long, and so he moved to wrap up the service quickly, despite whispers from his wife Norma that communion had not yet been served! It happened that a surprise birthday party had been planned for Glaser in the social hall next door, and Greek was fearful that worshipers would stream away if the party did not begin soon. Communion, even world communion, could be (and was) postponed, but birthdays are birthdays. Years later, when Glaser was celebrating the ninth anniversary of the Lazarus Project, he asked in a sermon, "What is our unique sacrament [as lesbian and gay people]?" Is it lovemaking? Or creativity? Or our ability to be vulnerable with each other? Or, in the age of AIDS, funerals? He concluded that it was offering each other our selves as communion. Only later still, when he reviewed the sermon, was he stunned that he had not taken the next logical step, that "... coming out is our unique sacrament, a rite of vulnerability that reveals the sacred in our lives -- our worth, our love, our lovemaking, our community, our context of meaning, and our God." Coming out promises new life in much the same way that Lazarus was promised new life beyond the confines of the tomb. The earliest sacramental events in our tradition were sacrifices by the ancient Hebrews, and the earliest of these was Cain's murder of Abel. Glaser gives a brilliant *midrash* (interpretive retelling) of the story, where Cain's and Abel's offerings to God are the gifts of heterosexual and homosexual lovemaking, first in one order and then in another. It is Glaser at his best. Cain's murder of Abel was an instance of "mimetic rivalry," according to the French literary critic and cultural anthropologist Rene' Girard. A dominant segment of society enters a "mimetic crisis" when another segment is perceived to have too successfully imitated the dominant segment, and the dominant segment lashes out because of the lack of differentiation. Glaser acknowledges that homophobia is often ascribed to a fear of difference, but, in the light of Girard's insight, wonders whether the opposite might also be true: "What if we force the dominant straight society into a mimetic crisis by asserting that we who are lesbian and gay are just like them? ... They may perceive us as mimetic rivals." Glaser examines the nature of sacrifice in the scriptures, especially scapegoating, and how it applies to contemporary gays and lesbians. "We do not need a gay midrash of the story [of Abraham's near sacrifice of Isaac]," he writes, "to see immediately how it applies to lesbians and gay men who have been cut off from their families, sacrificed on the altar of heterosexuality: thrown out, abandoned, ignored, disinherited, divorced without shared custody .... No great leap of our spiritual imagination is required to recognize lesbian, gay, and bisexual people in the role of these sacrificial scapegoats in today's world and today's church." Glaser does not stay in this harsh mode for long. Instead he asks what God wants -- especially in one of the most fundamental events of our faith, the crucifixion. In his first book, *Uncommon Calling*, Glaser stated his belief that the crucifixion was not the will of God, but the will of humanity; the will of God was Jesus' resurrection. Glaser extends this idea by suggesting God was present in earlier sacrifices as well, but not necessarily in the way the supplicants thought. Rather than demanding the animal sacrifices God was offered, God was present in "trying to bring the pieces back together." With this understanding, "a very different God eventually emerges from the shadows of the closet labeled 'Hebrew national deity.'" "Coming out is a theme in scripture in a way that homosexuality is not," Glaser begins one chapter. He examines "coming out of innocence and shame" in the story of Eden, "coming out as dreamers" in the story of Joseph, complete with the "Reuben option" (putting dreamers where they cannot be seen) and the "Judah option" (selling dreamers into ecclesiastical slavery). In "coming out of oppression" and "coming out of the wilderness," Glaser examines the Exodus and wonders why we in the gay and lesbian community harangue our leaders in very much the way the Israelites harangued theirs. Would that we had died in Egypt! Would that we had remained in the closet! What a storehouse the Bible is. Jonathan and David, and Ruth and Naomi feature in "coming out to love," Esther in "coming out of privilege," Mary the mother of Jesus in "coming out of traditional family values." Especially for the biblically informed, this section could be revelatory. "By re-viewing biblical stories using the hermeneutical key of coming out," Glaser writes, "Bible characters live once more and reveal yet more light: greater spiritual insight than we may have previously imagined." Next, Glaser examines the coming out process theologically. He observes the manifold ways in which God has come out to us, especially in the ministry of Jesus. He concludes that God wants no scapegoats, but our coming out can nonetheless constitute a sacrificial offering, "a sacrifice because of the risks we take, yet also an offering because of the gifts (charisms) that we bestow." This part of the book is exceptionally good, but exceptionally deep; the reader must be prepared to concentrate. Consider the reach: "Violence has no sacred God-ordained meaning, as Job found out, as the prophets pointed out, and as Jesus himself recognized in the experience of the cross: 'My God, my God, why have you forsaken me?'" And: "The church has buried Christ once more under sacrificial layers, the church has closeted Christ in a tabernacle on a sacrificial altar as a host waiting to be broken time and again." "Living well is living without vengeance, without returning violence for violence, without employing the scapegoat mechanism. Jesus taught this and, remarkably, the disciples got this." In this way Glaser prefaces his rites of the soul in a section called "Coming Out as Celebration." Glaser is concerned that Christians get the anti-scapegoat message of the gospel, and is concerned that gay and lesbian Christians also get that message by identifying their own scapegoats. He believes "it is time to stop apologizing, stop arguing, stop lamenting. It is time to stop speaking out of our wounded selves. It is time to speak from the center [within us] where God has set up home, offers us communion and gives us a message to deliver to the church." To this end Glaser presents very liturgical rites, with prayers and music. They celebrate affirmation, witness to coming out and express anger, to name three. They startle me, to tell the truth, but only because so many comforting layers of meaning surround existing sacraments for me; for instance, the opening communion phrase "On the night he was arrested..." can alone move me to a different place. I see past this bias of mine, though, and believe Glaser has done well in pushing the bounds of the liturgy. As usual, Glaser has provided a real service to gay Christians and their supporters. His scholarship is strong, he has the courage of his convictions and, Lord knows, he writes well. The book displays a fine type font, and, on the cover, a joyous abstract oil painting. In his acknowledgments Glaser says that he hopes that his book "will further stimulate the discussion on the sacred meaning of the experience of lesbian gay, bisexual, and transgendered people, as well as of those who love us." It certainly should. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *Reading the Bible and the Confessions: The Presbyterian Way*, by Jack Rogers. Louisville: Geneva Press, 1999. ISBN 0-664-50046-3. Reviewed by Gene Huff. "The Bible says what it means and means what it says about homosexuality." I am told that a highly placed official of one of our Presbyterian seminaries made that statement not long ago. Anyone reading Jack Rogers' latest book will quickly recognize the problem with such a claim. In its pages are found ample reminders of how critical are the tasks of interpretation if we are to be responsible Christians and Presbyterians relying on the authority of Holy Scripture and our Confessions. While presenting the church with a marvelous set of guidelines for those interpretive ventures, Rogers -- just retiring from serving as Professor of Theology at San Francisco Theological Seminary -- makes a major contribution to the current debate over homosexuality and the church, by showing how the church has changed its mind in the past. He traces how new interpretations of Scripture and even revisions of the Confessions have reversed what we now see as earlier misinterpretations in three areas of our life as a church: the accepted oppression of African Americans through slavery, the failure to receive women into the leadership of the church, and the treatment of divorced and remarried persons within the church. In each case Rogers describes the particular interpretive errors which long shored up the church's prejudices in those chapters of its history. In a fashion typical of the outstanding scholarship Jack Rogers has demonstrated in earlier books (*Claiming the Center: Churches and Conflicting Worldviews* and *Presbyterian Creeds*) he centers his commentary on how the church interprets its written authorities in a lively historical context. The very foundation of his thesis is his treatment of the scholarly inadequacies of the Old Princeton theological school in the nineteenth century led by Charles Hodge and B. B. Warfield, whose claim to be teaching the Westminster Confession was simply not true. Rogers shows how their theology was the product of Frances Turretin's seventeenth century misunderstandings of Calvin plus the old Scottish Common Sense philosophy. Yet thousands of Presbyterian ministers over scores of years were trained in ways which led them into glaring misunderstandings which long held sway in the church. Rogers does not claim so specifically, but it seems obvious that he has put his finger on a fundamental source of the current disagreement about "What the Bible says about homosexuality." To what extent are the anti-gay and lesbian forces in the church today captives of a modern version of the Hodge-Warfield misinterpretations? Proof-texting scripture and a number of the other stumbling blocks often used to thwart the full acceptance of those in same sex relationships in the church are effectively challenged in Rogers' arguments. We Presbyterians do hold the Bible and our Confessions as the primary sources of authority and guidance for our lives. But such authorities are helpful only if they are interpreted correctly. In this book we find seven practical guidelines for understanding these vital resources. The guidelines for studying the Bible were developed and approved by our two former denominations in the early 1980s and elaborated on by the reunited church in 1983. Rogers has then used those same seven principles to develop a similar set of guidelines for interpreting the Confessions. With all the new turmoil over the Confessions in the wake of Amendment B's passage it is enlightening to be reminded of their time-bound character. "The Confessions are guides to how our forbears in the faith interpreted the Bible. However, they also exhibit the characteristics of many different cultures and customs, some of them quite foreign to our own way of understanding and interpreting scripture. So, it seems that the Confessions, which interpret Scripture, must themselves be interpreted" (p. 2). In a similar vein the problems resulting from failing to grasp that point are made clear, "... the Church has sometimes been so captive to the surrounding culture that most good, intelligent, and devout people were unable to recognize a dominating misinterpretation of Scripture and the Confessions" (p. 16). Many of us are always on the lookout for useful ways to summarize our basic understanding of the church's mission. While reviewing the great themes of the Reformed Confessions, Rogers offers us a beauty, admittedly building on H. Richard Niebuhr's insights: "Reformed Christians ... characteristically believe that Christ is the transformer of culture. [They] can never be at ease, either assuming that the culture is Christian or withdrawing from it. We must work to transform human relationships and the structures of society, in accord with the will of the Word of God, Jesus Christ. This means we feel called to work to make society more like what we believe God wants it to be -- more just and loving in every concrete way. Reformed Christians are not utopians, of course. We do not believe that we will bring the kingdom to earth in our lifetime. We are, however, obligated to try" (p. 58). At one point Rogers digs back into our church's earlier twentieth century history recounting a fascinating quotation that speaks loudly to our current situation. In the famous Auburn Affirmation of 1924 thirteen percent of the church's ministers argued that what the General Assembly had done the previous year in setting up five necessary and essential doctrines for all Presbyterians went beyond the facts of Scripture. The Auburn signers had written: "Some of us regard the particular theologies contained in the deliverance of the General Assembly of 1923 as satisfactory explanations of these facts and doctrines. But we are united in believing that these are not the only theories allowed by the Scriptures ... and that all who hold to these facts and doctrines, whatever theories they may employ to explain them, are worthy of all confidence and fellowship." That of course was the beginning of the church's turn toward to a spirit of tolerance in the wake of the Machen led controversy. Another interesting foray of Rogers into 1920s Presbyterian history turns up a quotation from the Special Theological Commission in 1927 dealing with the question of what authority the General Assembly has for declaring any article to be an essential and necessary one in a way that makes it mandatory. The report referred back to the Adopting Act of 1729 which among other things noted that in the ordaining of ministers, authority was to be exercised by the governing body directly involved. Summarizing the vast and useful territory he has traversed, Rogers observes: "This study of the church's historic practices of interpretation has yielded some warnings about blind alleys not to take. When we try to claim essential status for our interpretations, inferences, or applications of Scripture, we are in danger of becoming sectarian, of fostering splinter groups, or of absolutizing theological schools of thought" (p. 125). Jack Rogers has rather obviously set the stage for his next book -- a sequel to this one in which he applies these same interpretation guidelines to the church's treatment of its gay, lesbian, bisexual and transgender members; or perhaps he will leave that to the church he loves and has served so well with this remarkably useful resource. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * More Books to Review Here are some review books we have waiting for volunteer reviewers. If you are interested, let Jim Anderson know -- jda@scils.rutgers.edu, 732-249-1016, PO Box 38, New Brunswick, NJ 08903-0038. *Coming Out Spiritually: the Next Step*, by Christian de la Huerta; foreword by Matthew Fox. New York: Jeremy P. Tarcher / Putnam, c1999. 233 p. "Synthesizes the ten spiritual roles or archetypes queer people have often assumed and continue to enact today; ... introduces readers to many of the world's religions" - - Back cover. *The Essential Guide to Lesbian & Gay Weddings*, by Tess Ayers and Paul Brown. New Edition. Los Angeles: Alyson Books, 1999. 285 p. *Friends & Family: True Stories of Gay America's Straight Allies," by Dan Woog. Los Angeles: Alyson Books, c1999. xvii, 324 p. "These stories are wonderful examples of unconditional love, and I applaud them all. I am glad to say *hooray* for all of the straight family members and friends who support and love their children and friends who are gay" -- Betty DeGeneres (back cover blurb). Includes the story of "The Truth-Teller and the Lesbian Minister," by Jim Spahr, all about our very own Janie Spahr! [THIS ONE NOT INCLUDED IN PRINTED VERSION -- RECEIVED AFTER IT WENT TO PRESS!] *Flight into Freedom: a Novel*, by Sid Hormell. c1997. 160 p. "This is the exciting story of Roger Williams ... the 'father' of freedom of conscience, the Baptist Church in America, separation of Church and State, and the state of Rhode Island" -- Back cover. *Homosexuality and Christian Faith: Questions of Conscience for the Churches*, edited by Walter Wink. Minneapolis: Fortress Press, c1999. 133 p. "Short pieces from some of the nation's most preeminent church leaders ... -- much-needed clarity on the biblical witness and biblical authority, sexual orientation, the morality of homosexual behavior ..." -- Back cover. *Moving On: the Gay Man's Guide for Coping When a Relationship Ends*, by Dann Hazel. New York: Kensington Books, c1999. 289 p. "The first and only guide designed specifically for the gay man who is undergoing -- or has undergone -- the break-up of a loving partnership -- from the legal, social, and spiritual issues to the political, personal, and sexual dynamics of gay separation" - - Back cover. *Prayer Warriors: the True Story of a Gay Son, His Fundamentalist Christian Family, and Their Battle for His Soul*, by Stuart Howell Miller. Los Angeles: Alyson Books, c1999. 192 p. "For people who haven't been exposed to the kind of 'Christian love' practiced by many Southern fundamentalists, Stuart Miller's harrowing account of of his family's heartless psychological warfare against him in the wake of his coming out will be an eye- opener" -- Bruce Bawer (back cover). *Witness: Gay and Lesbian Clergy, Report from the Front*, by Dann Hazel. Louisville, KY: Westminster John Knox Press, c1999. Coming in October 1999. *The Word Is Out: Daily Reflections on the Bible for Lesbians and Gay Men*, by Chris Glaser. Louisville, KY: Westminster John Knox Press, new edition 1998. "Liberates the Bible from those who would hold it hostage to an anti-gay agenda .... In this inspiring and moving collection of 365 daily meditations, the Bible's good news 'comes out' to meet us all with love, justice, meaning, and hope" -- Back cover. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MORE LIGHT PRESBYTERIANS 4737 County Road 101, PMB# 246 Minnetonka, MN 55345-2634 732-249-1016, http://www.mlp.org NATIONAL FIELD ORGANIZER, Michael J. Adee, M.Div., Ph.D., 369 Montezuma Ave., PMB #447, Santa Fe, NM 87501-2626, 505-820-7082, fax 505-820-2540, mjadeemlp1@aol.com MLP OFFICERS Officers are also MLP Board Members. The dates following each name indicate the end of current board terms; an "I" indicates board members representing individual members; a "G" indicates board members representing governing body members. CO-MODERATORS: Scott D. Anderson (2000-I), 5805 20th Ave., Sacramento, CA 95820-3107, 916-456-7225 h., 442-5447 w., Scott_Anderson.parti@ecunet.org; Mitzi Henderson (2001-G), 16 Sunset Lane, Menlo Park, CA 94025-6732, 650-854-2598, fax 650- 854-4177, MHenderson@pcusa.org, mitzigh@aol.com COMMUNICATIONS SECRETARY: Donna Michelle Riley (2002-G), 271 Varsity Ave. #6, Princeton, NJ 08540, 609-720-0954, dmriley@alumni.princeton.edu RECORDING SECRETARY: Rob Cummings (2002-I), P.O. Box 394, Jackson Center, PA 16133-0394, 724-475-3285, robcum@toolcity.net TREASURER: Joanne Sizoo (2000-I), 5901 Cleves Warsaw Pkwy., Cincinnati, OH 45233, 513-922-8764 h., joanne_sizoo@pcusa.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP Board of Directors James D. Anderson (2001-I), P.O. Box 38, New Brunswick, NJ 08903- 0038, 732-249-1016, 732-932-7501 (Rutgers Univ.), FAX 732-932- 6916 (Rutgers Univ.), JDA@scils.rutgers.edu Ralph Carter (2000-G), 111 Milburn St., Rochester, NY 14607- 2918, 716-271-7649, rcarter@rpa.net Tricia Dykers Koenig (2001-G), 3967 Navahoe Rd., Cleveland Heights, OH 44121, 216-381-0156, tricia_dykers_koenig.parti@ecunet.org Gene Huff (2002-I), 658 25th Ave., San Francisco, CA 94121, 415- 668-1145, huffrevs@hooked.net Lisa Larges (2000-G), 565 Mountain View #2, Daly City, CA 94014, 650-994-1815, LLL@igc.org Tammy Lindahl (2000-I), 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-2191 h., tammy_lindahl.parti@ecunet.org Mary Charlotte McCall (2002-I), 321 Hoffman Dr., Tallahassee, FL 32312, 850-385-1760, mcm522@aol.com John McNeese (2001-I), P. O. Box 54606, Oklahoma City, OK 73154- 1606, 405-848-2819, john33@ix.netcom.com William H. Moss (Bill, 2001-I), 535 Steiner St., San Francisco, CA 94117, 415-864-0477, WHMoss@aol.com Bear Ride (2002-G), 817 W. 34th St., Los Angeles, CA 90007, 626- 398-9936, 213-748-0209 ext 13, fax 213-748-5521, bears@usc.edu * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP National Liaisons MORE LIGHT UPDATE, James D. Anderson, Editor, P.O. Box 38, New Brunswick, NJ 08903-0038, 732-249-1016, 732-932-7501 (Rutgers Univ.), FAX 732-932-6916 (Rutgers Univ.), JDA@scils.rutgers.edu WEBSITE: Donna Michelle Riley, 271 Varsity Ave. #6, Princeton, NJ 08540, 609-720-0954, dmriley@alumni.princeton.edu MLP DATABASE (Beginning Fall 1999): Dick Lundy, 5525 Timber Ln., Excelsior, MN 55331, 612-470-0093 h., dick_lundy@pcusa.org PRESBYNET: Dorothy Fillmore, 7113 Dexter, Richmond, VA 23226, 804-285-9040 h., 804-828-8420 w., 804-274-0874 voice mail, dfillmore.parti@ecunet.org, dfillmor@atlas.vcu.edu CHAPTERS & LIAISONS: Michael J. Adee, M.Div., Ph.D., 369 Montezuma Ave., PMB #447, Santa Fe, NM 87501-2626, 505-820-7082, fax 505-820-2540, mjadeemlp1@aol.com CHAPTER CONSULTANT: Gene Huff, 658 25th Ave., San Francisco, CA 94121, 415-668-1145, huffrevs@hooked.net SEMINARY & CAMPUS GROUPS: Johanna Bos, Louisville Presbyterian Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205- 1798, jbos@lpts.edu JUDICIAL ISSUES: Mary Charlotte McCall, 321 Hoffman Dr., Tallahassee, FL 32312, 850-385-1760, mcm522@aol.com; Bear Ride, 817 W. 34th St., Los Angeles, CA 90007, 626-398-9936, 213-748- 0209 ext 13, fax 213-748-5521, bears@usc.edu; Tony De La Rosa, 5850 Benner St. #302, Los Angeles, CA 90042, 323-256-2787, tony_de_la_rosa.parti@ecunet.org or tonydlr@ix.netcom.com; Peter Oddleifson, c/o Harris, Beach and Wilcox, 130 E. Main St., Rochester, NY 14604, 716-232-4440 w., 716-232-1573 fax. PRISON MINISTRIES: Jud van Gorder, 915 Walnut Ave., Santa Cruz, CA 95060-3440, 831-423-3829. ECUMENICAL CONFERENCE: Dick Hasbany, 2245 NW Hazel, Corvallis, OR 97330, 541-753-6277, hasbanyd@ccmail.orst.edu SHOWER OF STOLES PROJECT: Martha G. Juillerat, Director, 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-8792, stoleproj@aol.com; Martha_Juillerat.parti@ecunet.org THAT ALL MAY FREELY SERVE: Chuck Lundeen, Session of Downtown Presbyterian Church, 121 N Fitzhugh St., Rochester NY 14614, 716- 325-4000, PRESBYTERIAN AIDS NETWORK (PAN): John M. Trompen, 48 Lakeview Dr., Morris Plains, NJ 07950-1950, 201-538-1655. PRESBYTERIAN ACT-UP: Lisa Bove, 1037 N. Ogden, #10, West Hollywood, CA 90046, 323-650-2425, revlbove@juno.com; Howard Warren, Jr., 2807 Somerset Bay, Indianapolis, IN 46240, 317-632- 0123 w., 317-253-2377 h. 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 EUROPE: Jack Huizenga, Voice of America, 76 Shoe Lane, London EC4A 3JB, U.K., jwhuizen@dircon.co.uk, tel: (171) 410- 0960, preceded by 011-44 if calling from the U.S. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP Chapters MLP hapters provide an opportunity for local gay, lesbian, bisexual and transgender Presbyterians and their straight allies to come together regularly to carry out a variety of functions and tasks which are seen to be important and appropriate for a particular area. Some are large; others are small. Most meet monthly, some less often but are always on call for taking on strategic tasks. All are able to provide strong personal support for their members for the individual journeys they travel at this point in their lives and in the life of the Presbyterian Church. Chapters themselves decide what specific tasks and roles they wish to take on, based on the stated mission of MLP. For information about organizing a chapter, please refer to our brief statement called "Tips for Organizing a MLP Chapter." It is found on our web page (http://www.mlp.org) or can be secured along with other advice from our current Chapter Liaison, Gene Huff, 658 25th Ave., San Francisco, CA 94121, 415-668-1145, huffrevs@hooked,net. Corrections and other changes in the chapter information listings should be sent to Gene. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Seminary and Campus Chapters LIAISON: Johanna Bos, Louisville Presbyterian Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205-1798, jbos@lpts.edu McCORMICK THEOLOGICAL SEMINARY STUDENT CHAPTER: Jon Bassinger, 5555 South Woodlawn, Chcicago, IL 60637, JBassinger@aol.com CHICAGO THEOLOGICAL SEMINARY, HEYWARD/BOSWELL SOCIETY: Marilyn Nash, 5757 South University Ave., Chicago, IL 60637, mnash100@aol.com LOUISVILLE PRESBYTERIAN THEOLOGICAL SEMINARY STUDENT CHAPTER: Johanna Bos, 1044 Alta Vista Dr., Louisville, KY 40205, 502-8985- 3411, jbos@lpts.edu * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * Presbytery & Regional Chapters Persons listed are moderators or contact persons for each chapter. See also our state-by-state list of MLP liaisons! BOSTON AND NORTHERN NEW ENGLAND: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401-2658, 802-862-6605, ken.wolvington@pcusa.org SOUTHERN NEW ENGLAND: Jack Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698. NEW JERSEY: James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038, 732-249-1016, JDA@scils.rutgers.edu GENESEE VALLEY: Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-6632; Ralph Carter, 111 Millburn St., Rochester, NY 14607-2918, 716-271-7649, ralph.carter@pcusa.org PITTSBURGH: Robert J. Boston, Moderator, P. O. Box 15784, Pittsburgh, PA 15244, 412-795-0828. LAKE ERIE: Evan Marie McJunkin, 5440 Washington Ave., Erie, PA 16509, 814-864-1920., evan@erie.net BALTIMORE: Joan Campbell, 3401 White Ave, Baltimore MD 21214- 2348, 410-254-5908, ThomCAM96@aol.com DISTRICT OF COLUMBIA: Dana vanBever, 3500 Russell Road, Alexandria, VA 22305, 703-683-2644, jdvangreen@aol.com; Jeanne MacKenzie, 725 3rd St., SW, Washington, DC 202-554-8281, jmackenzie@execware.com EASTERN VIRGINIA: Carol Bayma, 4937 Olive Grove Ln. Virginia Beach, VA 23455-5218, 757-497-6584, AliceAndCarol@prodigy.com ATLANTA: Victor Floyd, 2480 Briarcliff Rd., NE, Atlanta, GA 30329, 404-633-6530, mlpatl@aol.com NORTHERN OHIO: George Smith, 13349 Spruce Run Dr., Apt. 103, North Royalton, OH 44133, 440-230-1301, GeoEMSmith@aol.com; Carole R. Minor, 339 St. Leger Ave. Akron, OH 44305. CENTRAL INDIANA: Howard Warren, Jr. 2807 Somerset Bay, Indianapolis, IN 46240, 317-253-2377. DETROIT / SOUTHEASTERN MICHIGAN: John Lovegren & Dan Isenschmid, 269 McKinley Ave, Grosse Pointe Farms,MI, 48236, 313-885-9047, pointetox@copmpuserve.com MILWAUKEE, WISCONSIN: Dick Myers, 549 West Manor Circle, Bayside, WI 53217- 1735; 414-228-7466, dmyers@execpc.com; John Gregg, 1018 South 28th St., Milwaykee, WI 53215-1612, jgregg@aero.net CENTRAL ARKANSAS: Greg Adams, 314 Steven, Little Rock, AR, 72205, 501-224-4724, sgadams@Aristotle.net LOUISIANA: Ellen Morgan, 2285 Cedardale, Baton Rouge, LA 70808, 504-344-3930. OKLAHOMA: John McNeese, P. O. Box 54606, Oklahoma City, OK 73154- 1606, 405-848-2819, john33@ix.netcom.com GREATER HOUSTON: Lynn Johnson, 1625 Harold, Houston, TX 77006, 713-523-5222, tilj1@aol.com; Sara Jean Jackson, 4383 Fiest Lane, Houston, TX 77004, 713-748-4025, sjackson@netropolis.net; Pat and Gail Rickey, 13114 Houston Hills, Houston, TX 77069, 281-440- 0353, patrickey@aol.com GRACE PRESBYTERY (Dallas / Fort Worth, TX): Don Grainger, 4606 Cedar Springs, #1227, Dallas, TX 75219, 214-528-6278, harcourtbrace.com; Jean Martin, 1220 Brookside Dr., Hurst,TX 76053, 817-282-7449, martin@metronet.com OREGON: Dick Hasbany, 2245 NW Hazel, Corvallis, OR 97330-3904, 541-753-6277, hasbanyd@ccmail.orst.edu * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MLP State Liaisons This listing is intended for the use of persons wishing to be in touch with local MLP churches, chapters and friends. The persons named for each state stand ready to answer questions about what is going on in their areas and to assist those who wish to join MLP's campaign for a truly inclusive Presbyterian Church by working in their local communities. See also our geographical listing of chapters. ALABAMA: Marianne Forbes, 617 Briarwood Dr., Auburn, AL 36830, 334-502-0650, RevM4bz@aol.com; James M. Wilson, 100 Kelly Creek Dr., Odenville, AL 35120, 205-640-1763, jmrjmw@mindspring.com ARIZONA: Rosemarie Wallace, 710 W. Los Lagos Vista Ave., Mesa, AZ 85210, 602-892-5255. ARKANSAS: Greg Adams, 314 Steven, Little Rock, AR, 72205, 501- 224-4724, sgadams@Aristotle.net CALIFORNIA: Lisa Bove, 1037 N. Ogden, #10, West Hollywood, CA 90046, 323-650-2425, revlbove@juno.com; Tony DeLa Rosa, 5850 Benner St. #302, Los Angeles, CA 90042, 213-256-27878, tonydlr@ixcom.com; Linda Malcor, P.O. Box 749, Laguna Beach, CA 92656, 949-425-9979, Legend@malcor.com; Lisa Larges, 565 Mountain View, #2, Daly City, CA 94014, 650-994-1814, LLL@igc.org; Bill Moss, 535 Steiner St., San Francisco, CA 94117, 415-864-0477, WHMoss@aol.com; Scott Anderson, 5805 20th Ave., Sacramento, CA 95820, 916-456-7225, Scott_Anderson.parti@ecunet.org COLORADO: Laurene Lafontaine, 3128 Vallejo St., Denver, CO 80211, 303-561-4722, lafden@aol.com CONNECTICUT: John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698. DELAWARE: Patrick Evans, 101 West 18th St., Wilmington, DE 19802, pevans@UDel.edu; Jeff Krehbiel, 500 W. 8th St., Wilmington, DE, 19801, 302- 656-8362, email:Jeff_Krehbiel.parti@pcusa.org DISTRICT OF COLUMBIA: Dana vanBever, 3500 Russell Road,Alexandria, VA 22305, 703-683-2644, jdvangreen@aol.com FLORIDA: Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305-666- 8586, madam@gate.net GEORGIA: Victor Floyd, 853 Willivee Dr., Decatur, GA 30033, 404- 633-6530 h., mlpatl@aol.com IDAHO: Jean Mixner, 524 Almond St., Nampa, ID 83686, 208-467- 1326, Jmixner@aol.com ILLINOIS: Mark Palermo, 6171 N. Sheridan Rd. #2701, Chicago IL 60660-5839, 773-338-0452; Chicago Area: John Hobbs, 2970 N. Lake Shore Dr. #18B, Chicago, IL 60657, john@icnetco.com; Judith Foster, 32B Marento Ave., Forest Park, IL 60130, jfoster@kodak.com INDIANA: Howard Warren, Jr. 2807 Somerset Bay, Indianapolis, IN 46249, 317-253-2377. IOWA: Robin and Rick Chambers, 907 Fifth Ave, Iowa City, IA 52240, 319-354-2765, RChamb2912@aol.com; Mike Smith, 1211 West St., Grinnell, IA 50112, 515-236-7955, Michael_D_Smith@ecunet.org KANSAS: Tammy Rider, 3001 SW Randolph, Apt. A, Topeka, KS 66611, 785-266-6695, TRider7140@aol.com KENTUCKY: Michael Purintun, 522 Belgravia Ct., Apt. 2, Louisville, KY 40208, 502-637-4734, michael_purintun@pcusa.org LOUISIANNA: Ellen Morgan, 2285; Cedardale, Baton Rouge, LA 70808, 225-344-3930. MAINE: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401- 2658, 802-862-6605, ken.wolvington@pcusa.org MARYLAND: Joan Campbell, 3401 White Ave, Baltimore MD 21214-2348, 410-254-5908, ThomCAM96@aol.com MASSACHUSETTS: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401-2658, 802-862-6605, ken.wolvington@pcusa.org; John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624- 6698. MICHIGAN: John Lovegren & Dan Isenschmid, 269 McKinley Ave, Grosse Pointe Farms,MI, 48236, 313-885-9047, pointetox@copmpuserve. com MINNESOTA: Tammy Lindahl, 57 Upton Ave. S., Minneapolis, MN 55405, 612-377-2191, tammy_lindahl@ecunet.org; Dick Lundy & Lucille Goodwyne, 5525 Timber Ln., Excelsior, MN 55331, 612- 470-0093, dick_lundy@pcusa.org MISSOURI: Jeff Light, 4433 Campbell, Kansas City, MO 64110, 816- 561-0555, JeffLight@aol.com; Peg & Doug Atkins, 747 N. Taylor, Kirkwood, MO 63122, 314-822-3296, peganddoug_atkins@pcusa.org NEBRASKA: Cleve Evans, 3810 S. 13th St., #22, Omaha, NE 68107- 2260, 402-733-1360, cevans@scholars.bellevue.edu NEW HAMPSHIRE: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401- 2658, 802-862-6605, ken.wolvington@pcusa.org NEW JERSEY: Donna Riley, 271 Varsity Ave. #6, Princeton, NJ 08540,609-720-0954, dmriley@alumni.princeton. edu; Jim Anderson, P. O. Box 38, New Brunswick, NJ, 08903-0038, 732-249-1016, JDA@scils.rutgers.edu NEW MEXICO: Linda Manwarren, 7720 Browning Dr. NE, Albuquerque, NM 87109-5303, 505-858-0249. NEW YORK: Charlie Mitchell, 56 Perry St., #3-R, New York, NY 10014, 212-691-7118; Cathy Blaser, 350 W. 85th St., New York, NY 10024, 212-595-8976, Catblaser@aol.com; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716-663-6632. NORTH CAROLINA: James R. Foster, 500 Meadow Run Dr., Chapel Hill, NC 27514-8022, 919-933-0498, j-efoster@mindspring.com OHIO: Tricia Dykers Koenig, 3967 Navahoe Rd., Cleveland Hts. OH 44121, 216-381-0156, tricia_dykers_koenig@ecunet.org; Hal Porter, 4160 Paddock Rd.,Cincinnati, OH 45229, 513-861-5996, hgporter@hotmail.com OKLAHOMA: John P. McNeese, P.O. Box 54606, Oklahoma City, 73120- 1404, 405-848-2819, mcneese@theshop.net OREGON: Dick Hasbany, 2245 NW Hazel, Corvallis, OR 97330-3904, 541-753-6277, hasbanyd@ccmail.orst.edu PENNSYLVANIA: Rob Cummings (Pittsburgh Area), P. O. Box 394, Jackson Center, PA 15133-0394, 724-475-3285, robcum@toolcity.net; Eleanor Green, P.O. Box 6296, Lancaster, PA 17603, 717-397-9068; David Huting (Philadelphia Area), 215-735-4139, David_Huting@vanguard.com RHODE ISLAND: John Hartwein-Sanchez, 149 Bramble Way, Tiverton, RI 02878, 401-624-6698. TEXAS: Jay Kleine, 1108 Toyath St., Austin, TX 78703-3921, 512- 477-7418; Gail Rickey, 13114 Holston Hills, Houston, TX 77069, 713-440-0353, patrickey@aol.com; Don Grainger, 4606 Cedar Springs, #1227, Dallas, TX 75219, 214-528-6278, harcourtbrace.com VERMONT: Ken Wolvington, 118 Shore Rd., Burlington, VT 05401- 2658, 802-862-6605, ken.wolvington@pcusa.org VIRGINIA: Marco Antonio Grimaldo, 2848 Fairhaven Ave., Alexandria, VA 22303, 703-960-0432, mgrimaldo@juno.com WASHINGTON: Lindsay Thompson, P.O. Box 2631, Seattle, WA 98111- 2631, 206-285-4130, LThomp6394@aol.com; Richard Gibson, 4700 228th St., SW, Mount Lake Terrace, WA 98043, 206-778-7227, RKGibson@juno.com WASHINGTON, DC: See District of Columiba. WISCONSIN: Richard Winslow, 111 E. Water St., #100, Appleton, WI 54911-5791, 414-731-0892. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * 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 PCUSA 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, 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. 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. PPGL groups are being established on a nationwide basis. A web site and support telephone line offer help to parents and direction to those interested in organizing a PPGL support group in their specific locale. Identities of parent participants are closely guarded and meeting locations are not publicized. This nonprofit ministry welcomes and now includes parents, grandparents and siblings of all faiths, beliefs and backgrounds. There are no dues or membership fees. PPGL is not involved in: political or social activism; professional guidance, counseling or therapy services; HIV/AIDS caregiving ministries; or efforts or ministries to elicit changes in sexual orientation. For more information, interested parents may call PPGL's support line at 972-219-6063, or contact Margaret E. Gurecky, Director, PPGL, Inc., P.O. Box 600882, Dallas, TX 75360-0882, 972-436-5237; Board President: The Rev. Dr. Roger T. Quillin, 214-827-5521. -- PPGL press release, Jan. 1, 1999. Presbyterian Partnership of Conscience (P.P.C.) P.P.C., a partnership project of MLP, 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, Coordinator, c/o United University Church, 817 W. 34th St., Los Angeles, CA 90007, 213- 748-0209 ext. 13, fax 213-748-5521, bears@usc.edu 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, John_Gregg.parti@ecunet.org; Mae Gautier, Treasurer, 4242 Elmwood Rd., Cleveland, OH 44121, 216-691-9558. That All May Freely Serve (TAMFS) TAMFS 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. TAMFS has local chapters around the country. Two of them have called their own ministers of outreach and justice, the Rev. Don Stroud in Baltimore (TAMFS: Baltimore, 5828 York Rd., Baltimore, MD, 21212), and the Rev. Tom Hickok in Chicago. 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., Eugene_TeSelle.parti@ecunet.org The Rev. Robb Gwaltney, vice president, 5303 Indian Woods Dr., Louisville, KY 40207-2079, 502-895-2079, Robb_Gwaltney.parti@ecunet.org The Rev. Jean Rodenbough, secretary/communicator, 313 S. Market St., Madison, NC 27025, 910-548-6158 h., Jean_Rodenbough.parti@ecunet.org The Rev. Hank Bremer, treasurer, 4355 Kenyon Ave., Los Angeles, CA 90066, 310-397-6916 h., 435-1804 w., 495-2223 fax, 72066.543@compuserve.com The Rev. Chris Iosso, issues analyst, 191 Revolutionary Rd., Scarborough, NY 10510, 914-944-8070 h., 941-1142 w., Christian_Iosso.parti@ecunet.org The Rev. Tom Heger, membership coordinator, P.O. Box 1359, Manchaca, TX 78652, 512-282-7586 h., -6200 w., Tom_Heger.parti@ecunet.org Ray and Betty Kersting, membership secretaries, 305 Loma Arisco, Santa Fe, NM 87501, 505-982-4548, Ray_and_Betty_Kersting.parti@ecunet.org The Rev. Doug King, newsletter editor, 7833 Somerset Cir., Woodbury, MN 55125-2334, 612-731-4885 h., Don_King.parti@ecunet.org * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MASTHEAD (Publication Information) MORE LIGHT UPDATE, Volume 20, Number 1, September-October 1999. ISSN 0889-3985. Published bimonthly by More Light Presbyterians (Presbyterians for Lesbian & Gay Concerns), an organization of Ministers, Elders, Deacons, Members, Congregations and other Governing Bodies 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. MLP home page: 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 MLP: $50.00. Annual subscription (included in membership) to MORE LIGHT UPDATE: $18.00. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * corrected version 8-27-99