Date: Tue, 28 May 96 15:59:23 EDT From: James Anderson Subject: More Light Update June-July 1996 (PLGC) MORE LIGHT UPDATE June-July 1996 Volume 16, Number 11 Presbyterians for Lesbian & Gay Concerns James D. Anderson, Communications Secretary P.O. 38 New Brunswick, NJ 08903-0038 908-249-1016, 908-932-7501 (Rutgers University) FAX 908-932-6916 (Rutgers University) Internet: jda@mariner.rutgers.edu (or jda@scils.rutgers.edu) PLGC-List: plgc-list@andrew.cmu.edu PLGC home page: http://www.epp.cmu.edu/~riley/PLGC.html Masthead, with Publication Information at end of file. Note: * is used to indicate italicized or boldface text. CONTENTS PEOPLE: Moving and retiring coordinators EVENTS A General Assembly Gathering Gay Music at the Official Opening Worship????? ILLUMINATIONS 1996: RITES FOR THE SOUL, by Chris Glaser Introduction -- All Things Work Together For Good Coming Out -- A Witness to the Resurrection A Call to Repentance -- Confessing Homophobia and Heterosexism Turning the Tables -- A Ritual of Anger and Grief Embracing Our Cause -- A Rite of Commitment to Justice Reclaiming Our Baptism -- A Ritual for Leaving the Church Celebrating the Commonwealth -- A Rite of the Victory of God Epilogue on ordination PRESBYTERIES Resolution from Albany Presbytery SAYING GOODBYE Reflections on the Life of Warren Zeh BOOKS TO WATCH OUT FOR *A Separate Creation: The Search for the Biological Origins of Sexual Orientation*, by Chandler Burr. *Out, thank God! -- Autobiography of George J. Link, "The Gay Deacon"* PLGC AND UPDATE INFO PLGC Officers and Contacts (at end of file) Masthead (publication information) * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PEOPLE Moving Coordinators. Several of our coordinators have new addresses and phone numbers. Here they are: Lisa Bove (Liaison to Presbyterian Act-Up), 1707 Micheltorena St. #214, Los Angeles, CA 90026, 213-664-8654 Elizabeth Hill (Mid-Atlantic), PO Box 336, Grimstead, VA 23064- 0336 Richard A. Sprott (Pacific), 531 Valle Vista Ave., Oakland, CA 94610-1908, 510-268-8603, email: sprott @cogsci .berkeley.edu Georgeann Wilcoxson retires. After leading much of our preparation for the 1993 General Assembly and serving since then as a co-coordinator for the Synod of Mid-Atlantic, Georgeann Wilcoxson is turning her attention to other causes, so we thank her for her faithful and fruitful service for PLGC, and wish her all the best, with yet more light, as we remove her name from our roster of coordinators. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * EVENTS A General Assembly Gathering On Sunday, June 30, from 10:30 a.m. to noon, there will be a gathering for conversation, stories, prayer, sharing, and music for all of us who want an inclusive church now. Join us at the PLGC Suite in La Posada Hotel. More details at G.A. -- The Rev. Howard Warren. Gay Music at the Official Opening Worship????? Here's a little "anonymous" tidbit for the *Update*, if you feel a little daring, or a bit ornery. I'm passing it along for chuckles -- Anonymous! Since I'm feeling both a little daring and a little ornery, here it is! -- JDA. It is rumored that retiring Moderator Marj has included the hymn "Onward Christian Soldiers" in her choices for the opening worship service at this year's General Assembly. The composer of the music for this hymn was the discreetly homosexual Sir Arthur Sullivan, of Gilbert and Sullivan fame. Does this make Marj "the very model of a modern Moderator"? * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * ILLUMINATIONS 1996 RITES FOR THE SOUL by Chris Glaser Copyright (c) 1996 by Chris R. Glaser. All rights reserved. Permission granted for non-profit use and duplication. [Sidebar box] Chris Glaser, M.Div., is a preacher, speaker, retreat and workshop leader, and the author of four books, including *Uncommon Calling*, *The Word Is Out*, and *Coming Out to God*. For a brochure describing some of the themes of his presentations, write to him at 991 Berne St. SE, Atlanta, GA 30316-1859 or phone/fax him at 404-622-4222. He is a graduate of Yale University Divinity School, served on the Presbyterian Task Force to Study Homosexuality, and was the founding director of the Lazarus Project of the West Hollywood Presbyterian Church. Introduction All Things Work Together For Good Adapted from a sermon delivered to the PLGC Midwestern Conference by Chris Glaser, March 3, 1996. Text: Romans 8:18-39 "Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, 'For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.' No, in all these things we are more than conquerors through Christ who loved us. For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor power, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Sovereign." What if we put these memorable words from Romans 8 up to the shadowy glass of Paul's famous 1 Corinthians chapter on love, that mirror in which we see ourselves dimly? What if we looked at the mirror image, the reflection of the theme of PLGC's Midwestern Conference last March? "*Nothing* can **separate** us from the love of God in Christ Jesus our Sovereign" would become "*everything* can **connect** us to the love of God in Christ Jesus our Sovereign." "Nothing can separate us from the love of God in Christ, not even the church" (the full title of the gathering) becomes "everything can connect us to the love of God in Christ, even the church." The negative becomes the positive, the crisis becomes the opportunity, and the crucifixion becomes the resurrection. "Who or what will connect us to the love of Christ? Hardship, distress, persecution, famine, nakedness, peril, and sword. As it is written, 'For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.' In all these things we are more than conquerors through Christ who loved us. For I am convinced that death, and life, and angels, and rulers, and things present, and things to come, and power, and height, and depth, and everything else in all creation, will be able to connect us to the love of God in Christ Jesus our Sovereign." If we use the Reformed principle of allowing scripture to interpret scripture, we may justify our more positive paraphrase of Paul's famous statement by something he wrote a few verses before, verse 28: "We know that all things work together for good for those who love God, who are called according to God's purpose." For those who love God, who are called according to God's purpose, even the evil done to them can be turned to good, even an inhospitable church can be saved by ten righteous persons, even a bad denominational policy can be reformed. We love God and have been called according to God's purpose. And look how we've transformed the evil of homophobia and heterosexism: we've created the community of Presbyterians for Lesbian & Gay Concerns, we've developed the More Light Church Network, we've created ministries to help others: Circle of More Light, Lazarus Project, Ministry of Light (now called Spectrum), Presbyterian AIDS Network, That All May Freely Serve, Witness for Reconciliation, Unity Through Diversity, Presbyterian ACT UP, Presbyterian Parents of Gays and Lesbians, and others; we've distributed our gospel in the More Light Update and the More Light Church news; we've evangelized at General Assembly, synod, and presbytery meetings; we've led the church in prayers of thanksgiving for the gift of sexuality; we've called the church to repentance for homophobia and heterosexism; we've joined hands with others to heal racism and sexism and ableism and ageism and other "isms"; we've brought more light to biblical interpretation; we've reminded the church of God's grace as the central defining factor of spiritual community and justice-love as the central defining factor of sexual intimacy. And to top it all off, we've sent self-righteous modern-day Pharisees into a tizzy because the church might actually be reformed! And consider just how personally homophobia and heterosexism have perhaps transformed your own life in positive ways: opened your ministry toward other outcasts, given you a passion for justice, intensified your prayer life, improved your faith, offered you a support group, increased your experience of God's gracious love, honed and utilized your God-given talents, made your loving more dear and your sexuality more of a means of grace, among other things. Earlier in Romans, in chapter 5, Paul writes: "...We also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God's love has been poured into our hearts through the Holy Spirit that has been given to us." We have a lot of character! There's a popular saying, "What doesn't kill you makes you stronger." And that's the gist of a popular and current book on spirituality entitled *Care of the Soul* by Thomas Moore, a kind of modern day therapist for the soul. "What doesn't kill you makes you more soulful," he might say. Instead of obsessing on victimization, or playing the blame game, or even seeking quick- fix methods to improve our lives, Moore rightly suggests that we meditate on how our soul is taking shape -- how even bad experiences add to our awareness of our soulfulness, that is, our awareness of the nitty-gritty work of our lives. Moore contrasts spirituality with soulfulness: spirituality is almost escapist, helping us transcend our present difficulties; whereas soulfulness is down to earth engagement with our difficulties. The difference is like that between hang-gliding and mud- wrestling. For a long time I have felt that we needed to acknowledge our personal opportunity in response to evils we confront. Notice I say "personal opportunity" rather than "personal responsibility." Insisting on "personal responsibility" for someone victimized by evil essentially blames the victim. But suggesting "personal opportunity" in response to an evil that would victimize us offers us a way to transform evil to good, so that all things work together for good for those who love the good, or love God, or experience being called to a greater purpose in life. As Jesus said, it's not what goes into a person that proves defiling -- and I would say, by extrapolation, not what happens to a person -- but what comes out of the person's heart. I agree that for some, spirituality is like hang-gliding: offering for many an escapist route that allows them to glide over the pain and suffering down on earth, even their own. But for me, spirituality is exactly what Moore describes as "soulfulness." In the Jewish and Christian tradition, spirituality is mud-wrestling, whether its God wrestling mud into the shape of the first human creature in the creation story, or God's Word wrestling into an earthy human shape in Christ Jesus. Spirituality is not an out-of-body experience, but none other than the very soulfulness which causes us to wrestle with the powers and principalities, the hardships and vulnerabilities that the apostle Paul is certain cannot separate us from the love of God. For, in our reflection, in our mirrored version of Paul's list of things that cannot separate us from God's love, are the very things that ground us to this life. We are made of the mud in which we wrestle. We are never above the fray. The concept of "us and them" is harder to comprehend, especially in the Word become muddy flesh, the Body of Christ, the church. We wrestle with ourselves when we wrestle with the church, demanding as Jacob did while wrestling with God, "I will not let you go until you bless me." And, as Paul describes all of creation groaning as a woman in childbirth to describe the birthing of a new age, soulfulness is also like a woman wrestling to give birth, inspirited earth giving rise to inspirited earth, not disembodied spirit. Soulfulness requires labor pains, it requires pushing and stretching one's self open to allow new life to pour forth. In St. Louis last February, I met a woman who heard a call to the priesthood in two terrible and traumatic experiences. In one, she was pistol-whipped by three thugs when she opened her front door. In the second, she was raped by an intruder as she got out of the shower in her own home. During the rape, she had the presence of mind to say to her rapist, "Jesus is watching us." He immediately stopped, clearly agitated by her words, and ran out of her home. Mysteriously, in these two experiences she heard a call to ministry, entered seminary, and became an Episcopal priest. Her soulfulness kicked in and transformed the most reprehensible experiences of evil into divine opportunity. While in St. Louis, I stayed with Peg and Doug Atkins, whom many of you know from their involvement in the Presbyterian AIDS Network. In the late 80's, their son, Tom, came home to live with them. Ten days before his death, they learned both that he was gay and had AIDS. That did not give them much time together. Yet Tom's life and death called these Republican Presbyterians from their retirement to a ministry that has touched many of us gathered here, and certainly has helped transform the Presbyterian Church. The seemingly unquenchable fire of their grief now fuels their passion for justice for us. This soulfulness, I believe, is what too many Presbyterians fear. Too many want spirituality to be an out-of-body experience, an other-worldly escape. We know this temptation also. We wish it were easy. We'd be only too happy to have our lives solved by a General Assembly vote, or a Permanent Judicial decision -- whether positive or negative. Jesus understands. "Let this cup pass from me, if it is your will," he prayed in Gethsemane. But he took the cup, as do we. But as we pass that cup in our communion with other Presbyterians, we find they do not want it. They don't want to be handed our blood or Christ's blood; they don't want to handle our bodies or Christ's body; with the Pharisees of Jesus' day they are more concerned about ritual hand washing than wrestling in the mud of their own soulfulness: they are more concerned with who goes into the Body of Christ than with what bigotry comes out of that Body. The new end of my book *Uncommon Calling* is the story of visiting a church in Taos, New Mexico, a visit I made with my dear friends Howard Warren and Lisa Bove, co-conspirators of Presbyterian ACT UP. The adobe walls of the church named for St. Francis of Assisi have been made famous by Georgia O'Keeffe's use of it as a painting subject. We learned that every year, after the rainy season, members of the church come together over a two- week period, alphabetically assigned day by day to re-pack the mud and straw of the outer walls of the adobe that have been whittled down by the rains. Someone once offered them a permanent solution, a stucco-like substance that would keep the walls from washing away. What the church discovered, however, was that the stucco prevented the inner brick walls from breathing, and moisture built up inside, causing the bricks to crumble. To avert the collapse of the building, the stucco had to be removed, and the church members had to return to their annual re-packing of the mud, the annual re-formation of their church. What a spiritual metaphor! It's a dirty and arduous and soulful task, but we've got to get our hands muddy in reshaping the church. As much as we might like the church walls to be permanent, spiritual boundaries to be fixed, we must allow our sanctuaries to breath, so that they may be permeable to the Spirit that blows where she wills and blesses love where she finds it. Because nothing can separate us from the love of God in Christ Jesus -- not even the church. Use of These Rituals Rituals serve to remind us that the sacred is manifest in physical realities. Spirituality is not merely something we think or read or speak about. Spirituality is something we do and feel, eat and drink, taste and smell. Rituals reveal the mud-wrestling aspect of soulfulness described in the introduction. These particular rituals confront and transform those very things that try to separate us from the love of God. These rites have been created for your use partly in response to whatever happens during the Presbyterian Church (U.S.A.) General Assembly meeting in Albuquerque, New Mexico, June 29-July 6. They include: Coming Out -- A Witness to the Resurrection A Call to Repentance -- Confessing Homophobia and Heterosexism Turning the Tables -- A Ritual of Anger and Grief Embracing Our Cause -- A Rite of Commitment to Justice Reclaiming Our Baptism -- A Ritual for Leaving the Church Celebrating the Commonwealth -- A Rite of the Victory of God An epilogue on ordination and a final hymn concludes this collection. In the liturgies themselves, regular type may be spoken by a leader (you may choose to have co-leaders, or pass the leadership around the circle) and bold type by the congregation, or you may use the two types to read the words antiphonally (choir and congregation, or left side and right side). Italicized lines are spoken by an individual or individuals who are the focus of the rite, and an individual may be designated by "N.", which means her/his "Name" is to be used. Instructions are both bracketed ([ ... ]) and italicized. The liturgies are designed so they may be used by Christians regardless of denomination or tradition. The final rite, "Celebrating the Commonwealth -- A Rite of the Victory of God," may be observed either in anticipation of victory or in celebration of some victory. You are encouraged to adapt these rituals to the needs of the worshiping communities for which they are to be used. Though the material is copyrighted, you have permission to use it for non- profit use and duplication, crediting Chris Glaser and Presbyterians for Lesbian & Gay Concerns. You are requested to send a copy of any liturgy derived from any of these rituals (or parts thereof) to: PLGC Archives, c/o James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038. Dedication Out of love of worship, the Rev. Dr. John Rice founded WorshipWorks, a personal consulting firm. Out of love of PLGCer Brian Davison, he located his firm in Knoxville, Tennessee, so they could live together. John was a United Methodist minister who loved the church and served it creatively as musician and liturgist. He was a deeply compassionate soul with a touch of whimsy and humor. He was my friend and a fellow redhead. He wrote "Walk With Me," a hymn whose tune he named in my honor. He was working on it the weekend in 1982 when he attended a conference on homophobia organized by the Lazarus Project -- our first meeting. "Walk with me, I will walk with you, and build the land that God has planned where love shines through," the chorus invites. (You will find this hymn used in the liturgy, "Embracing Our Cause -- A Rite of Commitment to Justice.") In 1994, John died in an accident just weeks after he and Brian joined Mark and me for the weekend of our marriage in Atlanta. It was, of course, a shattering loss for Brian and for John's friends. It was also a great loss for the church. John exuded an earthy kind of spirituality, of soulfulness. That and his passion for worship prompts me to dedicate this collection of rituals to the glory of God in thanksgiving for the life, love, and ministry of John Stewart Rice. _________________________________________________________________ COMING OUT A Witness to the Resurrection Published in its original form in the Summer 1994 issue of *Open Hands*. [The Communion table holds a loaf of bread, covered or tied by a strip of cloth, in turn covered and surrounded by stones (hymnals may be used as "stones"). People are called to gather around the table.] [This ritual may be adapted for others who may wish to come out as parents, family, or friends of lesbian, gay, or bisexual persons, or it may be adapted for transgendered persons.] "N." is the name or names of those coming out. Alternative wording is indicated by slashes (/): choose one or more of the words as appropriate. There is one body and one Spirit, just as you were called to the one hope of your calling, one Sovereign, one faith, one baptism, one God and Creator of all, who is above all and through all and in all. (Eph. 4:4) God inspirits every soul, regardless of sexual orientation. God welcomes every body, though we may hide our nakedness. God hopes in every love, without partiality. According to the Gospel of John, Jesus was greatly disturbed in spirit to find his friend Lazarus dead and entombed. Christ called on faithful family members Mary and Martha as well as caring neighbors to roll the stone from the tomb and unbind the death cloths. Christ prayed to God, and called to Lazarus, "Come out!" Are you, family and neighbors, willing to remove the stone of prejudice that separates N. from full communion with the Body of Christ and with you? We are. Are you, family and neighbors, willing to undo the bonds that inhibit N. from the full, abundant life promised each one of us? We are. Are you, N., willing to affirm death as a means to life, dying to your old self to accept your resurrected self, yet renouncing artificial forms of death, especially the closet that hides your light and your life? *I am.* Are you, N., willing to choose life, love, and liberation as a [lesbian/gay/bisexual] Christian? *I am.* Let us pray: Sacred God, bless N. and bless us all as we struggle with the stones of prejudice and the bonds of death. Lead us to choose life and enjoy love and liberate the oppressed in your name. Amen. "Take away the stones." [Participants are requested to remove stones from the Communion table, naming them if they have names, such as "prejudice" or "legalism," etc. Every stone must be removed, revealing a loaf of bread, wrapped in a strip of cloth.] "Unbind N., and let her/him go." [A pre-selected participant (lover, family member, friend, and so on) removes the cloth from the bread and tears it in two, from top to bottom. Alternatively, the cloth could simply be unfolded or untied from the bread.] Our risen Sovereign became known to the disciples on the road to Emmaus in the breaking of bread, a sacrament of God's offering of self. In like manner, our risen friend, N., become[s] known to us in [her/his/their] own sacramental offering of [herself/himself/themselves], symbolized by this bread. [If there is more than one who is coming out, each takes a loaf and everybody gathered receives a piece of bread from each one. For example, if three are coming out, each recipient should receive three pieces of bread. N. breaks the bread, passing it to those gathered, saying to each one:] I offer you the gift of myself. [The bread should be eaten as one receives. Receivers may offer an appropriate response, such as a hug, a "thank you" or an "amen," etc. After all have eaten:] As Ruth pledged to Naomi, let us pledge to N.: We will never abandon you! Where you go, we will be there; what is life to you will be vital for us. Your people will be our own, and your God will be our God. (Ruth 1:16, adapted) So then, N., you are no longer a stranger or an alien, but you are a citizen with the saints and also a member of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus as the cornerstone. (Eph. 2:19) N.: Thanks be to God! We are chosen, a royal priesthood, a holy nation, God's own people, in order that we may proclaim the mighty acts of God who called us out of shadows into God's marvelous light: Once we were not a people, but now we are God's people; once we had not received mercy, but now we have received grace. (1 Pet. 2:9-10) Hymn: "Amazing Grace" No. 280, *The Presbyterian Hymnal* [You may choose to sing only the first verse. Regardless, the following re-wording is recommended for the first verse:] Amazing Grace! How sweet the sound That saved a soul like me! I once was lost, but now am found, Was bound, but now I'm free! [Notes: This rite blends elements from ancient sacraments: Baptism (renunciation of evil, affirmations of our call as a people and of our communal integrity) and Communion (distribution of bread symbolic of sharing the self, which is what God did in Christ). I view coming out as a sacramental act, in which God is present in our vulnerability and by which we are "made new" as citizens of God's commonwealth. There are also elements of other sacraments recognized by Catholic Christians: confession, in which the community names and removes the stones of prejudice; marriage, in which the community vows to the one coming out what Ruth vowed to Naomi; ordination, in which the call to diversity is affirmed; and a "last rites" which recognizes the grief of letting go of a "past life" and yet also witnesses a resurrection to new life (The subtitle "A Witness to the Resurrection" is used in our tradition for funerals.). Biblical allusions are from the NRSV, and may be slightly adapted. Thanks to Woody Carey for suggesting the Emmaus image. -CRG] ________________________________________________________________ A CALL TO REPENTANCE A Ritual to Confess Homophobia and Heterosexism Inspired by the vision of Lisa Larges, as presented in her recent appeal for support of PLGC's presence at General Assembly. [As worshipers enter or gather, everyone is given a pink paper triangle to wear, attached to their clothing with a straight pin.] [On the Communion table is a fire-resistant bowl, resting on a pot holder. Alongside of it is a lit candle and a pestle for grinding.] [In the rear of the worship area are banners, which may include: Presbyterian Church (U.S.A.) logo banner; Barmen Declaration banner; Confession of '67 banner; Presbyterians for Lesbian & Gay Concerns banner; and the Rainbow Flag.] Hymn: "Wild and Lone the Prophet's Voice" No. 409, *The Presbyterian Hymnal* Procession of Banners [During hymn] [Banners are brought forward, followed by worshipers, who gather around the table.] Reading: Matthew 3:1-12 [An Interpretation, Homily, Sermon, or Discussion may be added here, if desired.] Repent! For the commonwealth of God is at hand! We confess that we have sinned in thought, word, and deed, in acts of commission and omission, against our lesbian sisters and gay brothers, and against our bisexual and transgendered sisters and brothers. Lamb of God, who takes away the sins of the world, have mercy on us. The Holocaust took the lives of the Rainbow people, forced to wear pink triangles, murdered in concentration camps, imprisoned even after others were liberated. We wear the pink triangle as a symbol of our solidarity with them. Lamb of God, who takes away the sins of the world, have mercy on us. We burn the chaff of our prejudice, of our arrogance, of our ignorance, that prevented our repentance and caused our labeling, our segregating, and our wounding of lesbian and gay, bisexual and transgendered people. We burn the pink triangle as a symbol of our release of homophobia and heterosexism, as a symbol of our deliverance in Christ Jesus our Sovereign. Lamb of God, who takes away the sins of the world, grant us peace. [A leader lights the first pink triangle from the candle and places it in the bowl on the Communion table. Others place their triangles in one by one, to keep the fire going. A reverent silence is observed until the flame dies. Then a leader grinds the ashes with the pestle. The bowl is passed, and each one dips a finger in the ashes and makes the sign of the cross on her/his neighbor saying:] In Jesus Christ, you are forgiven. Hymn: "Joy to the World!" Words adapted from Isaac Watts by Chris Glaser [Copyright (c) 1996 by Chris R. Glaser; Permission granted for non-profit use.]; Tune: Antioch (the traditional tune). Joy to the world! God's Word is come: Let earth receive its grace; Let every heart prepare it room -- Expand its warm embrace, Expand its warm embrace, Expand, expand God's warm embrace. No more let walls divide our love, Nor fear our hate require; Christ comes to bless each co-ve-nant The gift of love inspires, The gift of love inspires, The gift, God's gift of love inspires. Joy to the world! The Savior calls For mercy, truth and grace, So hope and trust And faith my glow In every child's face, In every child's face, In ev'ry holy child's face. _________________________________________________________________ TURNING THE TABLES A Ritual of Anger and Grief [For set up: Cover the communion table with ecclesiastical clutter, such as polity books, by-laws, position papers, minutes, reports, periodicals, church tabloids, religious hate literature, etc. In the baptismal place figs (cut up or whole), at least one piece for each participant.] [Determine from among you the most aggrieved by church policy regarding homosexual Christians. As everyone is called to gather around the communion table, allow them to be closest.] Opening Sentences (Adapted from Matthew 23): My house shall be called a house of prayer for all peoples: But you have made it a den of thieves. Do not do as the Pharisees do, for they do not practice what they preach. They load heavy burdens, hard to bear, on the shoulders of others; but they themselves are unwilling to lift a finger to move them. They love to have places of honor, to be greeted with respect, and to have people call them reverend. But all who exalt themselves will be humbled, and all who humble themselves will be exalted. They lock people out of the commonwealth of God. They themselves do not enter, and when others do, they stop them. They cross sea and land to make a convert, and then make the new Christian twice the child of hell with burdensome demands. They tithe lightly, neglecting the weightier matters of the law: justice and mercy and faith. Woe to you, Pharisees, for you whitewash the church to look beautiful, but inside it is full of hypocrisy and death. Woe to you, Pharisees, for you dare to say, if you had lived in the time of the prophets, you would have listened to their words. But God sends you prophets today whom you reject and exclude, spiritually killing them between the baptismal and the altar. My church! My church! -- The church that resists the prophets and persecutes those sent to you: how often Christ desired to gather you together as a hen gathering her brood, and you refused! Your house of worship is left to you, desolate; for you will not recognize us until you say, Unison: Blessed are the ones who come in the name of the Lord. Hymn: "O Sacred Head, Now Wounded" verses 1 & 3, No. 98, *The Presbyterian Hymnal* (Note that the words to this hymn are attributed to Saint Bernard of Clairvaux, for whom Saint Aelred of Rievaulx lovingly wrote his *Mirror of Love*. See John Boswell's *Christianity, Social Tolerance, and Homosexuality*, pp. 220-225.) Reading: Mark 11:12-25 [An Interpretation, Homily, Sermon, or Discussion may be added here, if desired.] Clearing of the Temple (From Mark 11 and Isaiah 56): My house shall be called a house of prayer for all peoples: But you have made it a den of thieves. You have stolen from us our innocence, our sanctuary, our calling. You have cluttered Christ's table with ritual and legal obligations. Thus says our God: maintain justice, and do what is right, For soon my salvation will come, and my deliverance be revealed. Do not let the foreigner joined to the Sovereign say, "The Lord will surely separate me from God's people." And do not let the eunuch say, "I am just a dry tree." For these I will bring to my holy mountain, and make them joyful in my house of prayer, For my house shall be called a house of prayer for all peoples. Let us clear God's house! [Those most aggrieved by a denomination's policy on homosexuality are asked to clear the ecclesiastical clutter off the table by sweeps of their hands, allowing it to fall to the floor. Then the leader proceeds:] Let us pray: Your table is bare, O God. Your fig tree, the church, resists feeding us, the Body of Christ. We lay our anger on the table. [Those closest to the table lay their fists on the table and remain there.] [Pause] We cry out our grief and despair. [Others lift open hands in the air and remain there.] [Pause] We shake our fist in a curse. [Still others shake a fist in the air above their heads. This is not intended for God, but for the fig tree that Jesus himself cursed.] [Pause] My house shall be called a house of prayer for all peoples: But you have made it a den of thieves. [Hands resume natural positions.] Jesus said: Have faith in God. Truly I tell you, if you say to this mountain, 'Be taken up and thrown into the sea,' and if you do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. Have faith in God. So I tell you, whatever you ask for in prayer, believe that you have received, and it will be yours. O God, we believe, help our unbelief. Whenever you stand praying, forgive, if you have anything against anyone; so that your God in heaven may also forgive you your trespasses. O God, we forgive, help our unforgiveness. Have faith in God. Truly I tell you, if you say to this fig tree, "Be fruitful!" and do not doubt in your heart, but believe that what you say will come to pass, it will be done for you. Be fruitful! Be fruitful! Be fruitful! The figs the harvesters rejected are in the baptismal! [Those most aggrieved go to the baptismal and gather handfuls of figs and place them on the communion table.] Denied the bread and wine of full communion, we savor the fruits of the Spirit. The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self control. (Gal. 5:22-23a) There is no law against such things. (Gal. 5:23b) Take, eat, these are the fruits of the Spirit. Taste and see that our God is good. (Ps. 34:8) [Everyone takes a fig or portion thereof and savors its taste.] Hymn: "Psalm 34:9-22" (vss. 4-6) No.187, *The Presbyterian Hymnal* _________________________________________________________________ EMBRACING OUR CAUSE A Ritual of Commitment to Justice [This is written for a person or persons who wish to publicly commit to working for justice for lesbian, gay, bisexual, and transgendered people, both in the church and in society. The individual(s) responses are italicized.] Readings: Exodus 3:1-12; Esther 4:6-16 [An Interpretation, Homily, Sermon, or Discussion may be added here, if desired.] Sometimes God gives us a visible sign such as a burning bush to call us to commitment. But often, the only visible signs that call us are the circumstances of injustice. We must turn to see the signs of our times. We must turn to listen for God's voice. N.! Remove the sandals from your feet, for the place on which you are standing is holy ground. *Here I am, Sovereign God. [N. removes shoes.]* I am the God of your fathers and mothers, the God of Abraham and Sarah and the God of Mary and Joseph. I have observed the misery of my Rainbow people: I have heard their cry, I know their sufferings, I have come to deliver them. So come, I will send you to bring my people, my lesbian, gay, bisexual, and transgendered people, out of oppression. *Who am I that I should bring your Rainbow people out of oppression?* I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of oppression, you all shall worship here together. You know what happens to those who go uninvited into the courts of power and stand up for the oppressed! Do not think that in this place of worship you will escape injustice. Who knows? Perhaps you have been created for such a time as this! *Then fast and pray with me, and I will work for justice. If my well-being is threatened, so be it.* Hymn: (Not included in electronic version) "Walk With Me" Words & Music by John Rice [Add this verse between verse 1 and 2:] Though Esther had the privileges of the royalty She was called to risk it all by her loyalty. Laying On Of Hands: [N. kneel(s); all gathered lay hands on N. for the commission to justice.] You will receive power as the Holy Spirit comes upon you, and you will be God's witness(es) here and to the ends of the earth. (Acts 1:8) See, I make you as God to those who oppress. (Exodus 7:1) To the oppressed you will bring light and gladness, joy and honor. (Esther 8:16) Let us pray: The Prayer that Jesus Taught Us [Please begin, "God, father and mother of us all..."] _________________________________________________________________ RECLAIMING OUR BAPTISM A Ritual for Leaving the Church [To prepare, fill the baptismal with water. Place one cup on the communion table for every person choosing to leave the church.] Opening Words (Ephesians 4:1-6, 14-16): I beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the body of peace. There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God, Father and Mother of all, who is above all and through all and in all. We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people's trickery, by their craftiness in deceitful scheming. But speaking the truth in love, we must grow up in every way into the one who is the head, into Christ, promoting the body's growth by building ourselves up in love. However, Jesus warned his disciples: "If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. "Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on that day of judgment than for that town. (Mt 10:14-15) "Yet know this: the commonwealth of God has come near." (Lk 10:11b) Hymn: "Once to Every One and Nation" No. 361, *The Hymnbook* [Change "man" to "one"; "His" to "God's."] or Hymn: "Here I am, Lord" No. 525, *The Presbyterian Hymnal* Readings: Matthew 3:13-17; Acts 10:44-48 [An Interpretation, Homily, Sermon, or Discussion may be added here, if desired.] Shaking the Dust and Receiving the Water (From Lk 10:34-42): The one[s] leaving the [name the specific denomination] church may gather around this communion table and offer the responses in bold type. Jesus said, Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For Christ has set us against our own church, and our foes have been members of our own church family. Whoever loves the church more than Christ is not worthy of Christ. Whoever does not take up the cross and follow Christ is not worthy of Christ. Those who find their life will lose it, and those who lose their life for Christ's sake will find it. Whoever welcomes you welcomes Christ, and whoever welcomes Christ welcomes the One who sent Christ. We shake from our feet the dust of those who have not welcomed us. [Stomp feet.] It will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for those who have rejected you. Yet know this: the commonwealth of God has come near. Truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward. (Mk 9:41) [Pre-assigned elders in the congregation take the cups from the communion table and dip them into the baptismal and return to the table. One at a time, the elders give a cup of water to those leaving the church. As each drinks all of it, the elder or leader should say:] You are God's beloved [son/daughter], with you God is well pleased. [After each of those leaving the church has received:] Those who drink of the water that Christ gives will never be thirsty. The water that Christ gives will become in them a spring of living water gushing up to eternal life. (Jn 3:14) Let us pray: O God, now let your servants depart in peace, according to your word; for their eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to strangers, and for glory to your people of faith. Amen. (Lk 2:29-32) May the peace of Christ be with you! And also with you! [Say farewell with the peace of Christ.] _________________________________________________________________ CELEBRATING THE COMMONWEALTH A Ritual of the Victory of God [This rite may be observed either in anticipation of, or as a result of, a victory of God's commonwealth.] Opening Words (Rv 21:1-5): Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God. And I heard a loud voice from the throne saying: See, the home of God is among mortals. God will dwell with them as their God; they will be God's peoples, and God will be with them, wiping every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away. And the one who was seated on the throne said, "See, I am making all things new." Hymn: "I Greet Thee, Who My Sure Redeemer Art" No. 457, *The Presbyterian Hymnal* Reading: Ephesians 2:8-22 [An Interpretation, Homily, Sermon, or Discussion may be added here, if desired.] Invitation to the Table (From Ephesians 2:8-22): Friends: We are a dwelling place for God. We are no longer strangers or sojourners, for by grace we have been saved through faith. For Christ is our peace: in his body and in his blood Christ has united us as one flesh overcoming our dividing walls of hostility. Through Christ we have access in One Spirit to God. Christ proclaimed peace near and far so that we may know our citizenship in the commonwealth of God, members of the household of God. Christ Jesus is our cornerstone: In Christ we are joined together as a holy temple for our God. According to Matthew, while the disciples ate, Jesus took a loaf of bread, and after blessing it, broke it, giving it to the disciples with these words: "Take, eat; this is my body." Then he took the cup, and after giving thanks Jesus gave it to them, saying, "Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in the commonwealth of God." (Mt 26:26-30) The Thanksgiving (Ps 126, Adapted): When the Lord restored the fortunes of Zion, we were like those who dream. Then our mouth was filled with laughter, and our tongue with shouts of joy; Then it was said among the nations, "God has done great things for them." God has done great things for us, and we rejoice. Those who have sown in tears have reaped a bountiful harvest, Those who went out weeping have come home with shouts of joy. Hymn: "For All the Saints" No. 526, *The Presbyterian Hymnal* [Recommended: omit the verses that begin "O may thy soldiers ..." and "And when the strife is fierce ..." and change the concluding phrase of the verse that begins "From earth's wide bounds ..." to "Praising Creator, Christ, and Holy Ghost."] [These verses by Chris Glaser may be added after the verse that begins, "O blest communion...":] And as we march around the church's walls May we detect their distant trumpet calls Cheering our victory as division falls. Alleluia! Alleluia! Thou Holy Spirit, giver of our dream: A commonwealth for our shared esteem And reformation, truth's more light to beam. Alleluia! Alleluia! Distribution of the Gifts: Let us pray: (The Prayer Jesus Taught Us) The gifts of God for the people of God! Thanks be to God! [After all have received:] Closing Prayer (Lk 1:46-55): Our soul magnifies the Sovereign, and our spirits rejoice in God our Savior. For God has regarded our low estate. Behold, all generations will call us blessed. For God who is mighty has done great things for us, and holy is God's name. God's mercy is on those in awe of God from generation to generation God has shown strength, scattering the proud in the imagination of their hearts, Putting down the mighty from their thrones, and exalting those of low degree; Filling the hungry with good things, and sending the rich away empty. God has delivered us, remembering the mercy prophesied to our fathers and mothers in faith. Benediction (Num 6:24-26, adapted): God has blessed you and kept you; God has made God's face to shine upon you, and been gracious to you; God has lifted up God's countenance upon you, and given you peace. Go with God's blessing, Go by God's grace, Go in God's peace. Alleluia! Amen! _________________________________________________________________ EPILOGUE On Ordination Our Presbyterian neighbors, Diana and Blair Malcom, thoughtfully discussed what they would impart to their two-year-old son, Wilson, as they approached Easter. They conscientiously decided to focus his attention on Jesus rather than the Easter Bunny. When Easter morning arrived, they wished him "Happy Easter!" and asked him who was resurrected on that day. "The Easter Bunny!" he proudly responded. No matter how carefully we may focus the Albuquerque General Assembly on Jesus and our belief that he would open his arms to his lesbian and gay followers, we know that G.A. may respond with something equally as frustrating and far less cute. My hope is that *anything less* than a change of policy that would *allow* congregations and presbyteries to ordain us if they so choose will prompt those governing bodies to protest by performing **"irregular"** ordinations. I considered creating a ritual for such a purpose, but then I realized nothing but the actual ordination service would do. And, many of the rites in this issue already manifest dimensions of the confirmation of our call. So I conclude this collection with a challenge: God's justice waits for no concurrence from G.A., so, no matter what the Assembly does, I urge you to ordain lesbians, gay men, bisexual and transgendered persons who are called, qualified, and confirmed by the ordaining body. Let's glut the church courts with God's truth. God of Our Hearts New words for the tune Joanna ("Immortal, Invisible, God Only Wise"). Copyright (c) 1996 by Chris R. Glaser. Permission granted for non-profit use with attribution. All-loving, embracing, God of our hearts, You hurt with us, laugh with us, teach us your arts; Your sacred creation you give us to tend, And then your own Body and Spirit you send. Great giver of mercy and author of love, Bless those who would follow your long-suffering love: The Lover you gave us we nailed to a tree, But Love resurrected in your victory. Emblazoned in heavens, embodied in earth, God, bless those who love with repeated rebirth Past brutal rejections to welcomes of love And blessings from you -- the descent of a dove. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PRESBYTERIES A Presbytery Resolves The Presbytery of Albany has declared that the current so-called "definitive guidance" that bans the ordination of out, happy lesbian and gay people* cannot be considered an "essential" of the reformed faith, and therefore, it cannot be binding unless it is made so by amending the constitution of the church. Here is their resolution: *Note: Our church uses the demeaning terms "self-avowed, unrepentant, practicing homosexuals" to label out, happy lesbian and gay people. Resolution from Albany Presbytery On October 29, 1995, the Permanent Judicial Commission of the General Assembly rendered a decision in Remedial Case 208-4, Session of Central Presbyterian Church of Huntington, NY (Complainant/Appellant) v. Presbytery of Long Island (Respondent/Appellee). A "Concurring Opinion" over the signatures of seven commissioners accompanied the decision. [See the full text of this decision and this concurring opinion in the February 1996 *More Light Update*.] That opinion reads, in part, as follows: "... We believe that the adoption of 1978 and 1979 General Assembly statements on the ordination of such [homosexual] persons ('the 1978 Statement'), and subsequent reaffirmations and judicial decisions, which has been treated as authoritative interpretation (G-13.0103r), were adopted in violation of the Constitution .... If the General Assembly wishes to change or amend the constitutional law of the Church, it must do so in accordance with the Book of Order through established process for amendments." The opinion also states: "4. Section 6.0108a provides: "'It is necessary to the integrity and health of the church that persons who serve in it as officers shall adhere to the essentials of the reformed faith and polity as expressed in the Book of Confessions and the Form of Government. So far as may be possible without serious departure from these standards, without infringing on the rights and views of others, and without obstructing the constitutional governance of the church, freedom of conscience with respect to the interpretation of Scripture is to be maintained.' "In that the conclusion reached in the 1978 Statement can in no way be considered to be an 'essential' of the Reformed faith and polity, but, rather, consists of a detail on which reasonable people within the Reformed tradition may have honest differences of opinion, the 1978 Statement, if it constitutes 'authoritative interpretation,' unconstitutionally hinders officers in legitimately exercising freedom of conscience in respect to the interpretation of Scripture." We also note that G-6.0108b states: "The decision as to whether a person has departed from the essentials of the Reformed faith and polity is made initially by the individual concerned but ultimately becomes the responsibility of the governing body in which he or she serves." The Presbytery of Albany, meeting in stated session February 6, 1996, affirms its agreement with this "Concurring Opinion" and herewith communicates to the 208th General Assembly (1996) its support of the principles enumerated in this opinion, namely - that in good faith people of our church differ in this matter on the basis of conscience and their interpretation of Scripture; - that accordingly to treat the 1978 Statement as an "essential" of the Reformed faith, it would be required to amend the Book of Confessions if the Church wishes to deal with this matter; - that the General Assembly cannot render an "authoritative interpretation" of the Book of Order that has the effect of amending it, and has no authority to render an "authoritative interpretation" of the Book of Confessions; and - that the constitution can only be changed by action of the presbyteries of the Church. The Presbytery of Albany commends this opinion to the other presbyteries of the Church and invites them also to communicate their affirmation and support to the 208th General Assembly (1996). The Presbytery of Albany commends this opinion to the sessions of churches in the presbytery for their consideration and affirmation. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * SAYING GOODBYE Reflections on the Life of Warren Zeh Rutgers Presbyterian Church, New York City, February 28, 1996 The poet of Psalm 15 asks a question. "O God, who may abide in your tent? Who may dwell on your holy hill?" (Psalm 15:1) Then, the poet answers, "Those who walk blamelessly, and do what is right, and speak the truth from their heart; who do not slander with their tongue, and do no evil to their friends, nor take up a reproach against their neighbors ..." (Psalm 15:2-3) The psalmist ends with, "Those who do those things shall never be moved." (Psalm 15:5) When I read these verses, I thought of Warren. He and I were good friends. I met him soon after he came to New York. We talked a lot on the phone, He did like to chat! We visited about work, life and faith. We enjoyed dinner together. Warren would say that I was a minister in the Presbytery he could count on. I was honored that he felt that way. Gentleness, generosity, innocence, commitment are words which come to mind as I reflect on WarrenUs life. He walked blamelessly, doing what was right. in his total allegiance to his ministry at Gay MenUs Health Crisis. He coped with crises day in and day out. No wonder, he was tired at dayUs end! He did not flinch from speaking the truth as he manipulated New York CityUs complicated systems to secure help for clients, he treated as friends. Never did he deny his Christian calling in a work environment which was often hostile to the Church. As time progressed and as trust developed, Warren gained the confidence of many of his co-workers, serving, informally, as their pastor. In fact, at one Point, when a union was seeking entree, he served on the organizing committee, standing firm with his colleagues. Assuming responsibility as a Presbyterian minister, Warren chaired the Presbytery Task Force on AIDS and served on the national Presbyterian AIDS Network for a number of years. He spoke from the heart. He never judged others about their lives, yet, he was able to be realistic about others, who would take advantage. Always willing to give a hand he was there to offer assistance. About eight months ago, a colleague of ours suggested to her high school daughter that she interview Warren for a school paper she was preparing on the health crisis in our nation. They had never met. Not only did she interview him on the phone but he offered additional suggestions that had not crossed her mind. These ideas were incorporated into the paper. RHe was wonderful, R she told her mother. Warren loved a good party -- whether entertaining an intimate group in his cozy apartment, so tastefully decorated, or a big gathering for friends. Who will forget the glorious birthday party, he and his friends, Sam and Peter threw for themselves at SamUs spacious loft in the Village last year? We ask. God, who may abide in your tent? Who may dwell on your holy hill? Who can know? Who can tell? What assurances do we have? Well, it may just be that the way is clear for those who walk blamelessly and do what is right. Those who do that shall never be moved, the psalmist tells us. They cannot be shaken. They stand firm in their belief. They cannot be brought down. Just maybe, the road to the top of the hill has been cleared, free of debris and hazards. And Warren is at the summit seeing far more now than we can from the mountainUs base. Just maybe, the flap of the tent has been drawn back and he has entered into the presence of God. That is our belief. That is our hope as we celebrate Warren ZehUs life and praise God for his presence among us. Alleluia! David D. Cockcroft, Pastor Emeritus Riverdale Presbyterian Church * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * BOOKS TO WATCH OUT FOR *A Separate Creation: The Search for the Biological Origins of Sexual Orientation*: Watch for this important new book by Chandler Burr, to be published in June 1996 by Hyperion (331 p., $24.95). Watch for the *Update* review by Merrill Proudfoot, or pick up a copy (of the review) at the PLGC booth at General Assembly. Proudfoot compares it to Randy Shilts' *And the Band Played On* in terms of potential impact. Out, Thank God! -- Our Gay Deacon Hot off the press! *Out, thank God! -- Autobiography of George J. Link, "The Gay Deacon,"* is the life story of a leader of PLGC in Oregon and the focus of one of the most important court cases in recent Presbyterian Church history. Get a copy of his book ($10.00) at the PLGC booth at General Assembly, or direct from George J. Link, 1875 W. 12th Ave., #C, Eugene, OR 97402-3534. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * PLGC OFFICERS AND CONTACTS CO-MODERATORS: Laurene Lafontaine, 1260 York St. #106, Denver, CO 80206, 303/388-0628, PNet: Laurene Lafontaine; internet: EClaurene@aol.com; Robert Patenaude, 3346 Hollydale Dr., Los Angeles, CA 90039, 213/660-6795. COMMUNICATIONS SECRETARY: James D. Anderson, P.O. Box 38, New Brunswick, NJ 08903-0038, 908/249-1016, 908/932-7501 (Rutgers Univ.), FAX 908/932-6916 (Rutgers Univ.), email: jda@scils.rutgers.edu. RECORDING SECRETARY: Jim Earhart, P.O. Box 8362, Atlanta, GA 31106, 404/373-5830 TREASURER: Lew Myrick, 1225 Southview Rd., Baltimore, MD 21218- 1454, 410-467-1191, 410-516-8100 work, FAX 410-516-4484 work, email: myrick@jhuadig.admin.jhu.edu PLGC Coordinators & Laisons ISSUES: Scott Anderson -- see Exec. Board. UNITY THROUGH DIVERSITY: Rev. Deana Reed, 1816 Kilbourne Pl. NW, Washington, DC 20010, 202-462-2184, fax 202-667-1734. JUDICIAL ISSUES: Tony De La Rosa, 5850 Benner St., #302, Los Angeles, 90042, 213-266-2690 wk, -2695 fax, 213-256-2787 hm; Peter Oddleifson, Harris Beach and Wilcox, 130 E. Main St., Rochester, NY 14604, 716/232-4440 wk, -1573 fax. PRESBYNET: Dorothy Fillmore (see exec. board); Bill Capel, 123-R W. Church St., Champaign, IL 61820-3510, 217/355-9825, PNet: BILL CAPEL, internet: bill_capel.parti @ecunet.org NOMINATING COMMITTEE: Doug Calderwood, Chair, P.O. Box 57, Cedar Crest, NM 87008, 505-281-0073. PRISON MINISTRIES: Doug Elliott -- see Southern California. PLGC POSTINGS -- Positions Referral Service: Michael Purintun, 522 Belgravia Ct. Apt. 2, Louisville, KY 40208, 502/637-4734. LIAISON TO PRESBYTERIAN AIDS NETWORK (PAN): John M. Trompen, 48 Lakeview Dr., Morris Plains, NJ 07950-1950 LIAISONS TO PRESBYTERIAN ACT-UP: Louise Thompson (see exec. board); Lisa Bove, 1707 Micheltorena St. #214, Los Angeles, CA 90026, 213-664-8654; Howard Warren, Jr., 2807 Somerset Bay, Indianapolis, IN 46240, 317/632-0123 (Damien Center), 317/253- 2377 (home). LIAISON TO MORE LIGHT CHURCHES NETWORK: Tammy Lindahl (see exec. board). EUROPE: Jack Huizenga,Voice of America, 74 Shoe Lane, London 4C4A 3JB, United Kingdom, (171) 410-0960, preceded by 011-44 if calling from the U.S. ALASKA-NORTHWEST (AK, WA, No. ID): Richard Gibson, 4700 228th St., SW, Mount Lake Terrace, WA 98043, 206/778-7227. COVENANT (MI, OH): Rev. James J. Beates, 18120 Lahser Rd. #1, Detroit, MI 48219, 313-255-7059. LAKES AND PRAIRIES (IA, MN, ND, NE, SD, WI): Cleve Evans, 3810 S. 13th St., #22, Omaha, NE 68107-2260, 402/733-1360. LINCOLN TRAILS (IL, IN): Mark Palermo, 6171 North Sheridan Road, Apt. 2701, Chicago IL 60660-2858, 312/338-0452. LIVING WATERS (KY, TN, MS, AL): Jimmy Smith, 212 Cedar Pointe Pky., Antioch, TN 37013-3732, email jimmy722@aol. com; Michael Purintun -- see PLGC Postings. MID-AMERICA (MO, KS): Merrill Proudfoot, 3315 Gillham Road, #2N,Kansas City, MO 64109, 816/531-2136. MID-ATLANTIC (DE, DC, MD, NC, VA): William H. Moss (Bill), 1327 Emerald St. NE, Washington, DC 20002-5431, 202-397-5585; Elizabeth Hill, PO Box 336, Grimstead, VA 23064-0336, 804/741- 2982, PresbyNet LISA FURR; Georgeann Wilcoxson, 819 Delaware Ave. S.W., Washington, DC 20024-4207, 202/863-2239, P-Net GEORGEANN WILCOXSON; Brent Bissette, 223 Riverwalk Cir., Cary, NC 27511, 919-467-5747. NORTHEAST (NJ, NY, New England): Sally Witherell, 28 9th St., #403, Medford, MA 02155-5140, 617-625-4823 (Clarendon Hill Presbyterian Church); Gary Ireland, 10 Winter St., Montpelier, VT 05602, 802/229-5438; John Hartwein-Sanchez, 23 Sherman St., #2, New London, CT 06320, 203/442-5138; Charlie Mitchell, 56 Perry St., Apt. 3-R, New York, NY 10014, 212/691-7118; Amy Jo Remmerle, P.O. Box 34, Amherst, NY 14226, 716/626-0734; Kay Wroblewski, 74 Freemont Rd., Rochester, NY 14612, 716/663-9130. PACIFIC (No. CA, OR, NV, So. ID): Richard A. Sprott, 531 Valle Vista Ave., Oakland, CA 94610-1908, 510-268-8603, email: sprott @cogsci .berkeley.edu; Dick Hasbany, 4025 Dillard Rd., Eugene, OR 97405, 503/345-4720. ROCKY MOUNTAINS (CO, MT, NE Panhandle, UT, WY): Laurene Lafontaine -- see Executive Board. SOUTH ATLANTIC (FL, GA, SC): Jim Earhart -- see Recording Secy; Laurie Kraus, 5275 Sunset Dr., Miami, FL 33143, 305/666-8586. SOUTHERN CALIFORNIA AND HAWAII: Doug Elliott, 1232 Dell Drive, Monterey Park, CA 91754, 213/262-8019. SOUTHWEST (AZ, NM): Linda Manwarren, 7720 Browning Dr. NE, Albuquerque, NM 87109-5303, 505-858-0249; Rosemarie Wallace, 710 W. Los Lagos Vista Ave., Mesa, AZ 85210, 602/892-5255. SUN (AR, LA, OK, TX): Greg Adams, 314 Steven Dr., Little Rock, AR 72205, 501-224-4724; John P. McNeese, 1300 Brighton Ave., Oklahoma City, OK 73120, 405-848-7498, 405-232-6991; Jay Kleine, 8818 Wightman Dr., Austin, TX 78754, 512/928-4063, 331-7088 work. TRINITY (PA, WV): Rob Cummings, PO Box 394, Jackson Center, PA 16133-0394, 412-475-3285; Eleanor Green, P.O. Box 6296, Lancaster, PA 17603, 717/397-9068; Jim Ebbenga & Kurt Wieser, P.O. Box 1207, Landsdale, PA 19446, 215/699-4750. PLGC Executive Board Scott D. Anderson (1997), 5805 20th Ave., Sacramento, CA 95820- 3107, 916/456-7225, 442-5447 (work) Lindsay Biddle (1997), 3538 - 22nd Ave. So., Minneapolis, MN 55407, 612/724-5429, PNet: Lindsay Biddle, internet: lindsay_biddle.parti@ecunet.org Lisa Larges (1997), 426 Fair Oaks, San Francisco, CA 94110, 415/648-0547 Tammy Lindahl (1997) 6146 Locust St., Kansas City, MO 64110, 816/822-8577 Tony De La Rosa (1997), 5850 Benner St. #302, Los Angeles, CA 90042, 213-256-2787;Jim Earhart (1996) -- see Recording Secretary Dorothy Fillmore (1996), 7113 Dexter Rd., Richmond, VA 23226- 3729, 804/285-9040 hm, 804/828-2333 wk, PNet: DFILLMORE, internet: dfillmore.parti@ecunet.org (or) dfillmor@cabell. vcu.edu (NO TeU on dfillmor!) Michael Purintun (1996) -- see PLGC Postings Mike Smith (1996), 1211 West St., Grinnell, IA 50112, 515-236- 7955 Louise I. Thompson (1996), 12705 SE River Rd. Apt. 109-S, Portland, OR 97222, 503/652-6508. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * MASTHEAD (Publication Information) MORE LIGHT UPDATE, Volume 16, Number 11, June-1996. ISSN 0889- 3985. Published monthly (except for a double June-July issue) by Presbyterians for Lesbian & Gay Concerns, an organization of Ministers, Elders, Deacons, and Members of the Presbyterian Church (U.S.A.). Elder James D. Anderson, Editor, P.O. Box 38, New Brunswick, NJ 08903-0038, 908-249-1016, 908-932-7501 (Rutgers University), fax 908-932-6916 (Rutgers University), Internet: jda@mariner.rutgers.edu (or jda@scils.rutgers.edu), 4 Huntington St., Room 316, New Brunswick, NJ 08901-1071. PLGC-List: plgc-list@andrew.cmu.edu PLGC home page: http://www.epp.cmu.edu/~riley/PLGC.html Send materials marked "For publication" to the editor. PUBLICATION DEADLINES: 6 weeks prior to issue month. Most material appearing in MORE LIGHT UPDATE is placed in the public domain. With the exception of individual articles that carry their own copyright notice, articles may be freely copied or reprinted. We ask only that MORE LIGHT UPDATE be credited and its address be given for those who might wish to contact us. Suggested annual membership contribution to PLGC: $50.00. Annual subscription (included in membership) to MORE LIGHT UPDATE: $10.00. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *