* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

                        MORE LIGHT UPDATE

                        March-April 2001

                       Volume 21, Number 4

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

                           HIGHLIGHTS



2001 More Light Conference. The Great Debate. Former Moderators. 

Presbytery Execs. A Sermon. Commentary. Scholarship. On the Road. 

A Mother's Story. A Parents Perspective. Conversion. A New 

Chapter.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *

                          FULL CONTENTS



SEXUAL ETHICS

CHANGES

OUR COVER: Christ Church, Presbyterian, Burlington, VT

MORE LIGHT CONFERENCE!

OUR NATIONAL FIELD ORGANIZER: On the Road with Michael Adee

EVENTS

FEATURE STORIES

     The Great Debate

     19 Former Moderators Urge Defeat of Amendment 00-O

     113 Presbytery Executives Call for a "Third Way"

     More Light Presbyterians Respond to "A Call to the Church"

     On Holy Unions and Covenants, A sermon by Roger J. Gench

PEOPLE

     Thanking God for Fred Jenkins

COMMENTARY

     Falwell Hates the Sin but Loves the Sinner, by Edgar Whan

     Laying On of Hands: Reflections on Confirmation, By Glyndon Morris

SCHOLARSHIP

     Ammunition for Denominational Trench Warfare, by Tom Hanks

     Homosexuality, Science, and the "Plain Sense" of Scripture, 

          Review by Tom Hanks

OUR CHURCHES

     ML Churches: the Best in the Land

     Congregational Non-Compliance

     An Empty Seat: Louisiana Church Witnesses to God's Inclusive Love

SEMINARIANS

     LG Seminary Alumnae/i Association Formed

PARENTS, FAMILIES, CHILDREN

     A Mother's Story, by Mitzi Henderson

     The Homosexuality Debate (A Parent's Perspective), by Russ & 

          Anita Calhoun

CONVERSIONS

     The Conversion of William P. Thompson

CHAPTERS

     New Chapter in Charlotte, By Tim Funk, The *Charlotte Observer*

MLP OFFICERS

     MLP Board of Directors

     MLP National Liaisons

     MLP Presbytery Liaisons

MLP CHAPTERS

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.



                          SEXUAL ETHICS



      "More Light Presbyterians (MLP) envisions that 

      Christian sexual ethics marked by covenantal 

      fidelity shall be the standard for all 

      Presbyterians, irrespective of sexual orientation." 

      -- MLP Board, September 1999.

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



           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

                    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:

             MoreLightPresbyterians@yahoogroups.com

                    (To join, send email to:

        MoreLightPresbyterians-Subscribe@yahoogroups.com;

                    to leave, send email to:

       MoreLightPresbyterians-Unsubscribe@yahoogroups.com).



                MLP home page: www.mlp.org



     Masthead, with Publication Information at end of file.



    Note:  * is used to indicate italicized or boldface text.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



CHANGES



Some corrections to our entry for Susan Craig, liaison for 

bisexual concerns: Her church phone extension is 12, not 13; the 

fax number ends with 5531, not 5521; her email is scraig@usc.edu



The complete entry should read: The Rev. Susan Halcomb Craig, c/o 

United University Church, 817 W. 34th St., Los Angeles, CA 90007, 

213-748-0209 ext. 12, fax 213-748-5531, scraig@usc.edu



And here's an updated entry for our Charlotte, NC chapter:



CHARLOTTE: John Barry Mayes, 1020 Arosa Ave. #5, Charlotte, NC 

28203 704-358-8042; Gwen and Cullen Ferguson, Chapter 

Coordinators, www.gaycharlotte.com/morelight, mlpcharlotte-

owner@yahoogroups.com, amayesd@worldnet.att.net



The MLP lists have moved from egroups to yahoogroups!



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



OUR COVER: Christ Church, Presbyterian, Burlington, VT. Photo by 

Ken Wolvington.  Christ Church has been a leader in the struggle 

against exclusionary Amendment B, taking their case all the 

way to the highest court in the church.



Other photos have been contributed by Michael Adee, Katie 

Morrison, and Jack Hartwein-Sanchez.



                 **Please send us your photos!**



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



MORE LIGHT CONFERENCE!



NOTE: See registration form at www.mlp.org





            2001 More Light Presbyterians' Conference

                         May 25-27, 2001

                          Austin, Texas



               Open Minds, Open Hearts, Open Hands

                       An Open Invitation



              "There's a freedom you begin to feel

        the closer you get to Austin..." -- Willie Nelson



Along with a world-renowned live music scene full of legends and 

local heroes, Austin offers plenty to do, discover and see. 

Austin is the seat of Texas government; home to The University of 

Texas; gateway to the 32,000 square-mile Texas Hill Country, a 

recreational treasure and one of the most liberal and diverse 

cities in America. Austin is a graceful, river city of wooded 

hills, tall trees and historic architecture -- and a modern 

metropolis with an atmosphere and rhythm all its own.  



St. Andrew's Presbyterian Church will host this year's conference 

with all activities taking place on the campus of The University 

of Texas, right in the middle of Austin.  Inexpensive housing and 

meal packages are available at The Castilian, a private dormitory 

located one block from the beautiful Texas Union, where all 

conference programming will take place over the weekend.



The conference program will consist of plenary sessions and 

workshops organized in three tracks, Open Minds, Open Hearts, 

Open Hands.  You'll be able to choose from offerings including 

spirituality, liturgical dance, meditation, inclusive language, 

Presbytery and General Assembly polity, panels addressing issues 

of interest to Latinos and communities of color, youth issues, 

social justice, national political issues, grass roots 

organization, the "how-to's" of becoming a More Light 

Congregation and many more.  Worship services will be held on 

Friday evening, Saturday and Sunday mornings to help replenish 

your soul.  Entertainment will be provided on Friday and Saturday 

evening that will lift your spirit and lighten your mood.



While the conference program is full and varied, there will be 

ample opportunity for you to experience all that Austin has to 

offer.  No matter whether it's taking in the sunset overlooking 

one of Austin's lakes, touring the LBJ Library, visiting Austin's 

famous Sixth Street for after-hours live music entertainment or 

dining in one of the many restaurants located in the heart of the 

city, Austin has something of interest everyone.  So make plans 

to come in early on Friday and stay through the end of the long 

weekend to take it all in. There's so much to see and do, it's 

downright Austintatious! 



Conference programming is still being developed, however, it's 

not too early to reserve your place at the conference by 

completing the registration form in this issue. You'll be sent 

additional program information once it is developed.  You may 

also check the MLP Website for updated information as plans 

progress. For more information, contact local planning co-chair 

Gerald Gafford at 512-374-0881 or by email ggafford@webtv.net.



NOTE: Registration form not included in the email version of this 

Update.  Go to www.mlp.org or call or email Gerald at the above 

number/address!



You're invited to come experience the 2001 More Light 

Presbyterians' Conference and share in the fun and fellowship in 

beautiful Austin, Texas!



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



OUR NATIONAL FIELD ORGANIZER



                           On the Road

                        with Michael Adee

                  MLP National Field Organizer





                          What is Real



The internationally recognized Jesus scholar and author of 

*Meeting Jesus Again for the First Time* and *The God We Never 

Knew*, Marcus Borg, speaks of a person's world view as **"what is 

real"** and **"what is possible"** for that person.  Borg's 

approach to our "world view," particularly as people of faith, has 

captured both my attention and my imagination.



As More Light Presbyterians, we are **people of faith** who are 

women and men, young and older, lesbian, gay, bisexual, 

heterosexual, and transgender.  We live in large cities and small 

towns.  We are of many racial and ethnic backgrounds.  We are 

part of large churches and smaller ones.  We are a "rainbow" 

people in many ways.  We are wholeheartedly committed to love, 

justice, and inclusion.  We are faithfully living into the Gospel 

knowing "what is real" in our Church and "what is possible" for 

our Church.  We know "what is real" in our lives, in our 

families, in our local churches, and in our communities.  We know 

what is real, right now in our country and world.



**Because of your partnership of support, prayers, and 

generosity,** I travel this country nearly every week going to 

our churches, presbyteries, college campuses and seminaries.   

Racism, sexism, homophobia and heterosexism, and issues of class 

and ableness are "what is real," sadly too much of a reality in 

our denomination, in our churches, on our seminary campuses, and 

at colleges.



Presbyteries are studying **Amendment O** and voting on whether 

or not to preserve or take away the historic right and 

responsibilities of clergy and sessions to discern God's will in 

pastoral care and ministry related to lesbian, gay, bisexual and 

transgender persons, our relationships, our children, our parents 

and families.



Presbyteries are also voting on **Amendment A** and therefore on 

decades of social justice work and our denomination's progress in 

understanding that we must be specific in our welcome and in 

church membership by naming types and groups of persons that have 

been excluded.  Evangelism and social justice cannot be divided.



And, at our next **General Assembly** in Louisville, our Church 

will once again consider what to do with those of us who are LGBT 

in the church in terms of membership, participation, and service 

as deacons, elders, and clergy.  **What is real, and what is 

possible?**



Remarkably, "what is real" is that we now have the **first More 

Light Presbyterian Church in the state of Alabama!  Rev. Sandy 

Winter** and her church's "More Light Committee" brought to their 

congregation, **University Presbyterian Church, Tuscaloosa,** a 

discernment and educational process. ** Janie Spahr** and I 

visited along with a team from MLP and TAMFS.  **The Rev. Jim 

Rigby,** a More Light pastor from **St. Andrews Presbyterian 

Church, Austin, TX** was part of that team and he would return 

for a second visit.  **Mardee Rightmeyer,** Presbytery of Atlanta 

staff person for Christian Education, and **the Rev. Helene 

Loper,** a former Presbyterian now MCC pastor, were part of this 

outreach to UPC.



Sandy and her congregation prayed and dreamed toward "what is 

possible" in their community.  And, there are hundreds of other 

congregations like University Presbyterian Church, Tuscaloosa 

across the country deliberately seeking to discern God's will and 

**how to faithfully live out the Gospel.**



The same time UPC Tuscaloosa announced its declaration to become 

a More Light Presbyterian Church, I was leading an all-day 

workshop at the Charleston Public Library entitled **"A Dialogue 

on Religion and Sexual Orientation."**  Sponsored by the 

**Alliance for Full Acceptance (AFA),** 45 people attended 

including 33 clergy and members of the religious community 

representing 13 denominations and faith backgrounds, including 2 

Presbyterians, a woman elder sent by her church and a retired 

Executive Presbyter.  We had a great day together.



Knowing that I was in South Carolina where the Confederate Flag 

is still a hot-button issue, talking about LGBT concerns and 

faith issues was quite a profound experience.  The next day, 

**Linda Ketner, AFA's President,** and I participated in an hour 

long "talk radio" show on homosexuality and religion.  Nothing 

like being in the field, and in the trenches.



On the **University of South Carolina's** campus in Columbia, I 

was the guest speaker for the first meeting of the new semester 

for the USCBGLA Student Group, **USC's Bisexual, Gay, Lesbian 

Alliance.**  As I was walking toward the student union just prior 

to the start of the meeting, I noticed two tall young men going 

the same way.  In the elevator we realized that we were going to 

the same meeting after I introduced myself.  Twenty-five students 

and their faculty advisor soon arrived.  My goal was to remind 

them that **all persons are created in God's image** -- LGBT 

people not just heterosexual persons -- and that God loves all of 

us unconditionally.  We spoke together about the Bible and I 

reassured them that sadly too often people misuse the Bible to 

support their own bias and homophobia.  The last thing I spoke 

with them about was the high suicide rate among LGBT youth and 

young adults and a warning about the false claims and dangers of 

reparative therapy.



At the end of the campus meeting, one young man told me that he 

was glad that I spoke clearly about all of us being created in 

God's image and that LGBT people are naturally who we are, and 

the information on reparative therapy, because he knew that one of 

his friends, present in the group that night, had been told by 

his father, a pastor, that if he did not undergo reparative 

therapy he would be cut off from the family.



What is real is that families are being torn apart by **homophobia 

and heterosexism** that is perpetuated by the Church, by our 

Church.  LGBT youth and young adults are put at risk, but "what 

is possible" is that this young man's life and spirit found care 

and support that night.



**John Mayes, Gwen and Cullen Ferguson,** and a team of wonderful 

LGBT people and heterosexual allies, both clergy and lay, have 

put together a strong new **MLP Chapter in Charlotte, North 

Carolina.**  I had an absolutely incredible weekend in Charlotte, 

meeting with Chapter leaders, worshipping at **Siegle Avenue 

Presbyterian Church,** and offering a program for the Chapter at 

**Plaza Presbyterian Church.**  Forty or so gathered for the Chapter 

meeting from 10 different churches and one clergy couple drove to 

the meeting from Greensboro.   This new MLP Chapter in the 

Presbytery of Charlotte knows it has a wonderful opportunity for 

evangelism, education, witness and outreach with one of the 

largest concentrations of Presbyterians and churches in the 

country.  After being with them, they are more than equal to the 

task.



"What is real" is that in our fourth decade of doing this justice 

work, much



has been accomplished, significant strides have been made.  And, 

we have much to do together to transform our Church into **a true 

community of hospitality** where all are genuinely welcome and can 

freely serve.  That kind of Church and world is possible. This is 

what I am committed to, what I pray for, and I am deeply grateful 

that we get to work on this together. -- With love and hope, 

Michael.



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EVENTS



May 18-20, 2001, Friday-Sunday. Gender PAC, 1st National 

Conference on Gender, Washington, DC.  Contact NCG@gpac.org, 

www.gpac.org/NCG, GenderPAC NCG, 1638 R St. NW, Ste. 100, 

Washington, DC 20009, 202-462-6610.



May 25-27, 2001, Friday-Sunday. Annual More Light Conference, 

Austin, TX.  See story and registration form in this issue!



June 9-16, 2001, Saturday-Saturday, 213th General Assembly of the 

Presbyterian Church (U.S.A.), Louisville, KY.



July 14-21, 2001, Saturday-Saturday, Thornfield 29th Annual 

Workshop on Sexuality. Thornfield Conference Center, Cazenovia, 

NY. Designed for every person, regardless of profession, who 

wises to become more knowledgeable and comfortable with the 

multiple aspects and expressions of human sexuality. Contact 

Carol Dropp, Coordinator, P.O. Box 3158, Oakton, VA 22124, 

www.sexualityworkshop.com, 703-532-3702.



November 1-3, 2001, Thursday-Saturday, Covenant Network 

Conference: "The Church: Living Faithfully in the World," 

Pasadena, CA.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



FEATURE STORIES



                        The Great Debate



              What Kind of Church Do We Want to Be?

               (Or, What Would Jesus Have Us Do?)



    Nineteen Former Moderators Urge Defeat of Amendment 00-O,

   Citing Restrictions on Pastoral and Session Responsibility



*Nineteen former Moderators of the Presbyterian Church -- well over 

half of all living former Moderators -- have joined in a call for 

the defeat of Amendment 00-O, "On Adding New Section W-4.9007 

Prohibiting Same-Sex Unions." They have offered the following 

Pastoral Letter to the Presbyterian Church (U.S.A.):*



As former moderators of the General Assembly of the Presbyterian 

Church (U.S.A.), we the undersigned oppose proposed Amendment 00-O, 

which would prohibit the use of church property and the 

participation of deacons, elders, or ministers in "any ceremony 

or event that pronounces blessing or gives approval of the church 

or invokes the blessing of God upon any relationship that is 

inconsistent with God's intention ... for all people ... to live 

either in fidelity within the covenant of marriage between a man 

and a woman or in chastity in singleness."



A range of arguments will be presented by faithful Presbyterians 

in opposition to Amendment O, including theological, 

cultural/social, liturgical, pastoral, and historical concerns. 

We find many of those arguments compelling. We note especially 

that this amendment might have an unintended consequence: to 

argue against committed relationships in an age of "sexual 

anarchy ," in the language of the Confession of 1967. And as 

Reformed Christians, we are concerned about any human endeavor 

that would claim with such certainty to comprehend "God's 

intention."



Yet our concerns focus primarily on the polity and governance 

issues presented by the proposed amendment. While we are not all 

of one mind on the issue of "holy unions," we do firmly assert 

that Amendment O raises significant constitutional concerns that 

would lead us away from the traditional rights and 

responsibilities exercised by sessions and ministers.



**Sessions** -- Amendment O suggests a kind of "ecclesiastical 

micro-managing," prohibiting local church sessions from making the 

appropriate, thoughtfully considered decisions that our 

constitution asks them to make. Sessions will certainly choose to 

address the issue of holy unions in differing ways, and we 

believe such choices to be an appropriate exercise of a session's 

"responsibility and power ... to provide for the management of 

the property of the church, including determination of the 

appropriate use of church buildings and facilities" (G-1 0.0102o) 

and "to oversee and approve all public worship in the life of the 

particular church" (W -1.4004e).



**Ministers** -- Amendment O suggests a kind of "pastoral gag 

order," prohibiting ministers from exercising pastoral 

discretion, sensitivity, and leadership. Can we really go on 

record as prohibiting prayer in a specific pastoral circumstance? 

Again, ministers will choose to address this issue in differing 

ways, but the implications of an amendment that would prohibit 

that choice from being made are troubling. Surely a minister 

should be permitted to exercise fully the God-given "suitable 

gifts for their various duties" (G-6.0106a) in their calling to 

"pray with and for the congregation" (G-6.0202).



Other pastoral implications of Amendment O are manifold and 

significant: for instance, the prohibition of the baptism of an 

adopted child, the banning of the presence of an elder at 

a beloved child's union service, the inability to conduct the 

funeral of a partner in an unmarried relationship.



For all these reasons and more, we oppose Amendment O, and 

encourage presbytery commissioners to search their hearts, to 

discern the mind of Christ and to vote in a manner that affirms 

session responsibility and pastoral integrity.



The Pastoral Letter is signed by: Dr. Thelma Adair (188th G.A., 

UPCUSA) (1976); Ms. Dorothy Barnard (121st G.A., PCUS) (1981); 

The Rev. Robert W. Bohl (206th G.A.) (1994); The Rev. John M. 

Buchanan (208th G.A.) (1996); The Rev. James H. Costen (194th 

G.A., UPCUSA) (1982/3); The Rev. John Fife (204th G.A.) (1992); 

Ms. Freda Gardner (211th G.A.) (1999); The Rev. Robert C. Lamar 

(186th G.A. , UPCUSA) (1974); The Rev. William Lytle (190th G.A. 

, UPCUSA) (1978); Ms. Sara Bernice Moseley (118th G.A., PCUS) 

(1978); The Rev. Harriet Nelson (196th G.A.) (1984); The Rev. 

Douglas Oldenburg (210th G.A.) (1998); The Rev. Howard Rice 

(191st G.A., UPCUSA) (1979); Dr. Isabel Rogers (199th G.A.) 

(1987); Dr. J. Randolph Taylor (195th G.A.) (1983); Mr. William 

P. Thompson (177th G.A., UPCUSA) (1965); The Rev. Herbert 

Valentine (203rd G.A.) (1991); The Rev. Benjamin Weir (198th 

G.A.) (1986); The Rev. Albert C. Winn (119th G.A., PCUS) (1979).



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



              113 Presbytery Executives Call for a

           "Third Way" Out of Deadlock Over Sexuality



One hundred and thirteen presbytery executives and other officers 

have put together a statement calling for the denomination to 

find a "third way" out of the sexuality debates that have 

dominated the church's agenda for the past decade.  The 

statement was composed during last month's meeting of the 

Association of Presbytery Executives in San Antonio, 

but is not representative of the association. -- Alexa Smith, 

PCUSA News.



                      A Call to the Church



December 6, 2000 -- As ministers and elders with particular 

middle governing body responsibilities, we come from the full 

spectrum of the church. With one voice, we affirm the efforts 

begun by leaders of the Presbyterian Coalition, the Covenant 

Network, and the More Light Presbyterians. They have covenanted 

to study Scripture together at one table and to seek the mind of 

Christ Jesus for our life in the PCUSA. We believe the Church we 

love has a future, but it will not be by determining winners and 

losers. It will be determined by seeking a third way. We envision 

a third way which can come only from an openness to the Spirit. 

We will rely on God's grace and refuse to leave the table until a 

way is discovered.



We believe seeking a third way is critical and is already present 

among us.



     Do not remember the former things, or consider the things of 

     old. I am about to do a new thing; now it springs forth, do 

     you not perceive it? -- Isaiah 43:18-19 (NRSV).



     Those conflicts and disputes among you, where do they come 

     from? Do they not come from your cravings that are at war 

     within you? You want something and do not have it; so you 

     commit murder. And you covet something and cannot attain it; 

     so you engage in disputes and conflicts. -- James 4:1-2a 

     (NRSV).



     If then there is any encouragement in Christ, any 

     consolation from love, any sharing in the Spirit, any 

     compassion and sympathy, make my joy complete: be of the 

     same mind, having the same love, being in full accord and of 

     one mind. Do nothing from selfish ambition or conceit, but 

     in humility regard others as better than yourselves. Let 

     each of you look not to your own interests, but to the 

     interest of others. Let the same mind be in you that was in 

     Christ Jesus .... -- Philippians 2:1-5 (NRSV).



We urge all leaders and members to continue what has begun and to 

help us find a third way. That way cannot be dictated by 

deadlines. The direction we seek will not come by judicial or 

legislative actions. It will come only by seeking the mind of 

Christ in prayer and discussion together. Such efforts will help 

us prepare for the General Assembly meeting in Louisville and 

take us far beyond.



We, ourselves, covenant to look for a third way. In each of our 

presbyteries and with each other, we will gather at a common 

table to pray and talk together We promise not to leave the table 

before a direction emerges. We believe that the peace, unity and 

purity of the church becomes a reality as we all gather around 

God's Table in communion as sisters and brothers in Christ Jesus.



[Signed by] William H. Jordan, Virstan Choy, James DiEgidio, 

Barbara Renton, Dian G. McCall, William A. Hawley, Paul K. 

Hooker, Jon Shannon Webster, Edward D. Gehres Jr., Phil Leftwich, 

James W. Strang, Mary Elva Deloteus Smith, George G. Wilkes, 

Richard E. Melin, W. Wilson Bradburn, Tom M. Castlen, Philip J. 

Sorensen, W. W. Branch Jr., Betty Meadows, Lee J. Sankey, Lynn 

Longfield, Judith P. Kolwicz, Roger P. Richardson, Jack D. 

Hodges, John A. McLaney, Robert C. Reynolds, Jane L. Searjeant 

Watt, Robert Houser, Cheryl Ann Elfond, Brian A. Tippen, Peter B. 

Funch, R. Richard Baldwin, Gay D. Mothershed, Boyd Stockdale, 

James H. Monroe, Philip W. Barrett, Edie Gause, Tom Phillips, 

Cass L. Shaw, M. Anderson Sale, Lorna Kuyk, Richard D. Brownlee, 

Kenyon G. Meeks Jr., G. David Lambertson, Sally J. Hinchman, Carl 

L. Schlich III, James M. Collie, Ed Albright, Neil W. Brown, 

Clinton A. McCoy Jr., Robert J. Rea Jr., Paul T. Reiter, Margaret 

K. Haney, Samuel M. Cooper IV, James A. Mays, David W. McKee, 

Douglas A. Kelly, Philip C. Brown, Kenneth A. Moe, David E. 

Meerse, David Carlson, Wayne A. Yost, David H. Johnson, Wayne 

Purintun, H. Alan Elmore, H. Carson Rhyne Jr., James R. Marlett, 

Bruce Wilson Berry, Richard H. Craft, Don A. Petterson, Hugh B. 

Berry, Gregory J. Coulter Jr., Stephen V. Doughty, Samuel L. 

Edwards, Richard A. Cooper, Harry D. Olthoff, John R. Goodman, 

Harold H. Shin, Terry S. Nelson, William P. Saum, Dana Knapp, 

John D. Sharick, Richard A. Schempp, Teri Thomas, Dennis L. 

Maher, Lucille Rupe Watt, Timothy F. Jones, Barbara D. 

Worthington, Arabella Meadows-Rogers, John E. Strausz Clement, 

John Rickard, Harold A. Rainey, William R. McSwegin, Marvin L. 

Groote, W. Harvey Jenkins Jr., Aaron A. Carland, Gary R. Weaver, 

Paul J. Masquelier Jr., James Vande Berg, David Van Dam, James F. 

Sanders, Samuel E. Roberson, Carolyn B. Stephens, Sharon J. 

Johnson, Liza Hendricks, James Foster Reese, Bart L. Brenner, 

S. David Stoner, Ralph H. Booth, Barbara Campbell-Davis, James 

Choomack Jr., Jill Hudson and Sylvia Washer.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                More Light Presbyterians Respond

                    to "A Call to the Church"



December 9, 2000 -- More Light Presbyterians has read the call 

from the 113 executive presbyters to seek a third way for the 

future of our church, one that is characterized by covenant not 

by contest. As participants in efforts to explore these 

possibilities we:



     - Welcome the appeal for expanded dialogue before this 

     coming General Assembly. Dialogue honors the diversity of 

     belief and opinion within our denomination, as well as our 

     reformed theology, history and tradition.



     - Agree that restrictive legislation and judicial complaints 

     are inadequate, divisive and even counter-productive venues 

     for discerning God's will in times of disagreement.



     - Continue the commitment of More Light Presbyterians to 

     worship, pray, study and work with our brothers and sisters 

     in Christ even as we urge the church to change its policies.



     - Encourage congregations, sessions, and presbyteries across 

     the church to engage in respectful, long term dialogue and 

     listening with those whose views and understandings differ.



     - Urge all who participate to refrain from questioning the 

     motives, sincerity, and faithfulness to Christ and the 

     gospel of those with whom they disagree.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                  On Holy Unions and Covenants

    "What God has joined together, let no one cast asunder."



                   A sermon by Roger J. Gench

  Brown Memorial Park Avenue Presbyterian Church, Baltimore, MD



                   Luke 14:25-33, Mark 10:2-16



A year or so ago, I met with a couple who wanted to get 

married in our sanctuary, yet they had had little exposure to the 

church. So I began the conversation by asking: "Why the 

church?" I could have scripted their reply. They both claimed 

to have religious convictions, but seemed not to have found a 

church to their liking. Even though I was used to hearing such 

comments, this time it just struck me the wrong way. Perhaps it 

was a little too flippant. So I said to them (in a slightly 

irritated preacher tone): "You know, the most important thing 

about each of you is your relationship with God -- not your 

relationship with one another, and how you relate to each other 

is dependent on your relation to God. Otherwise what we're 

doing here is probably nothing other than idolatry!" Well after 

it came out, I felt a bit embarrassed.



I must have sounded pretty curmudgeonly. And they were looking a 

bit shocked and started looking at the door, no doubt hoping that 

it wasn't locked so they could make an escape. Somehow I 

recovered my composure, and over the next several months we had a 

series of good conversations and eventually I conducted their 

wedding ceremony. No, they didn't join the church as they 

promised, although they showed up a few times. In fact, I've 

never seen them again. In my homily during their ceremony, I 

remember paraphrasing the comments of a cultural critic, the gist 

of which goes like this: "In the kindergarten of contemporary 

culture, the big gold stars are given out for being open, 

tentative or provisional.



We are into this or into that, but the ease of our 

exits and entrances betrays the fact that we're not into 

anything. We are as we say to the sales person in the department 

store, "Just looking." And then came the punch line of my 

wedding homily: "In light of these observations, what an 

extraordinary thing it is that we are witnessing here today, 

as this couple gives expression to a covenant, a promise, a 

commitment to link themselves together before God." At least, 

that's what I hoped they were doing that day, because I believe 

that is what marriage is about.



Indeed, as Reformed Christians, all of our relationships should 

be about covenant, because our covenant with one another before 

God defines all of who we are. The covenant of God with Adam and 

Eve and Noah and Abraham and Sarah and Jesus is the one constant 

in the biblical story. It's a covenant in which we are called to 

affirm and promise to relate to all things in relation to their 

relation to God. It's a covenant that demands of us that we 

consent to some things about our lives on the belief that there 

are structures in creation and culture that are divinely 

instituted, such as our belief in the value and sustaining power 

of long-term relationships. Moreover, because sin affects 

individuals and the structures of our world, we are also called 

to discern in our covenantal relations ways to reform those 

things that are out of relation to their relation to God. Now it 

is important to note: the covenant promise does not call us to 

relate to, and if necessary reform, all things in relation to 

their relation to us, which would make us the center of the 

universe. That, in other words, would be idolatrous. What our 

covenant promise suggests is that we are called to relate to, and 

if necessary reform, all things in relation to their relation to 

God. Our covenantal relation to God is God-centered and focused. 

Thus, a covenantal relation with God is expansive rather than 

constrictive. Our covenantal relation to God also calls us to 

define our relationships by the covenant and not vice versa. I 

repeat our covenant with God defines our relationships and not 

vice versa.



There is a very important new book that has helped me to 

understand how covenant defines our relationships and not vice 

versa. The book is by ethicist Lisa Cahill and is entitled 

*Family: A Christian Social Perspective*. Cahill argues that 

Christian vision should convert families to sustain social goods 

such as greater inclusion and social justice, rather than promote 

class-, race-, and gender-bound notions of family which co-opt 

Christian vision and underwrite social inequity (though the 

latter has more often proved to be the case). She agrees with 

those who believe that the contemporary family faces crisis but 

notes that the crisis looks very different from the perspective 

of those who are excluded from economic and social privilege. 

She also strongly critiques those who would seek restoration of 

the nuclear family yet remain silent on the effects of male 

domination and discriminatory social-economic structures on many 

families. Moreover, while she endorses traditional ideals such 

as male-female parenting and sexual fidelity, she also urges the 

inclusion and support of other familial forms such as single-

parenting, divorced families, blended and adoptive families, and 

gay and lesbian families. Her intent is show that "the ideal of 

Christian family life should focus more on function (fostering 

gospel-informed commitments and behaviors) than on regularity of 

form" (xi).



Cahill points to the family ethic of Jesus as a 

foundation for her argument, which may seem baffling to some. 

Our morning scripture lessons are a case in point. In our 

reading from Luke, Jesus informs his disciples that "whoever 

comes after me and does not hate father and mother, wife and 

children, brothers and sisters, yes even life itself cannot be my 

disciple."  So much for family values! In Mark, Jesus seems 

to prohibit divorce for any reason and likens remarriage to 

adultery. In yet anther gem that we could have read in Mark 

chapter 3, Jesus seems to repudiate family responsibility when he 

rebuffs his biological family by saying "Whoever does the will 

of God is my brother and sister and mother." Believe it or not, 

I do think there is a way of making sense of these confounding 

texts. Cahill points out that Jesus consistently challenged the 

patriarchy of the prevailing family structure of the Greco-Roman 

world. Yet in my mind, the overriding reason Jesus questioned 

the family values of his day was that he was being a good Jew, 

which meant that the covenant with God and others defined the 

family and not vice versa. Thus, I think Lisa Cahill is on 

target when she says that Christian family life should focus more 

on gospel informed function rather that regularity of form.



And this brings me to a current dilemma in the Presbyterian Church 

(U.S.A.): the proposed Amendment to our constitution which would ban 

the blessing of same-sex unions. The proposed amendment is as 

follows: "Scripture and our Confessions teach that God's 

intention for all people is to live either in fidelity within the 

covenant of marriage between a man and a woman or in chastity in 

singleness. Church property shall not be used for, and church 

officers shall not take part in conducting, any ceremony or event 

that pronounces or gives approval of the church or invokes the 

blessing of God upon any relationship inconsistent with God's 

intention expressed in the preceding sentence." What perplexes 

me about the wording of this proposed amendment is that 

"covenant" is used exclusively for marriage between a man and a 

woman. What perplexes me about that is that I have always 

assumed that we have been called to define all of our 

relationships under our covenantal relation with God and not 

simply one relationship. I assume, for example, that there is no 

prohibition in our Presbyterian constitution against blessing 

a house because our homes fall under our covenantal relation with 

God. I assume also that there is no prohibition against 

blessing animals because our relationship with the nature falls 

under our covenantal relation with God.



So what should I have done when faced with the following 

circumstance? A couple who had been living together for many 

years -- a couple in this church that you all know -- came 

forward and asked for God's blessing on their relationship as 

mediated by the church and by me as an officer of the church. 

This couple has great integrity. Indeed, they are leaders in the 

church. They are here almost every Sunday. Their Christian 

commitment -- their understanding of the gospel -- is as sound as 

any I know and they practice their faith with authenticity and 

integrity. I've been in their home many times and know it to be a 

home where there is great love and care and attention to detail. 

And they love each other very much -- as much, I'm sure, as 

Frances and I love each other. Their relationship is 

characterized by great respect and mutuality -- shown by their 

years of dedication to each other -- as is their commitment to 

the world, shaped by the gospel of Jesus Christ.



And they came to me to ask God's blessing on their relationship, 

just like Frances and I once went before a minister and the 

church and asked the same. The only difference between this 

couple and Frances and me is that they are both women -- they are 

lesbian. So what should I have done?



Well, with the approval of our session, I conducted their service 

as a public witness to what was and still is a covenantal 

relationship, as certainly as mine is -- as much a covenantal 

relationship as any that I have seen. I did it because I felt it 

would be unjust not to do it. I did it because I believe that to 

deny them God's blessing on their covenant simply because they 

are gay -- and to bless others simply because they are straight -

- is frankly idolatrous! I did it, and I believe our session 

approved my doing it right here in this sanctuary, because we 

believed their relationship was as holy and covenantal as any we 

know. I did it and would do it again if the Session allows it 

even if the amendment currently before us passes, because I 

believe that amendment is too stingy to encompass all of what God 

has already blessed; indeed, I believe that proposed amendment to 

be idolatrous. I would do it again and I hope our Session would 

approve it, because in our common ordination vows we promised to 

uphold the unity, purity and the peace of the church -- and that 

means to uphold the gospel and the covenant with God and others 

defined in the gospel which defines all our relationships. But 

first and foremost, I would do it and I hope our Session would 

approve, because we believe that "what God has joined together, 

let no one cast asunder."



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



PEOPLE



                  Thanking God for Fred Jenkins



Fred was always a friend of LGBT folks and supportive of the 

movement for an inclusive church for all God's children.  He was 

always helpful when we needed constitutional advice.  MLP will 

miss him greatly, and we thank God for all his gifts to us and to 

the church.



Here is Clifton Kirkpatrick's letter to the church following 

Fred's death:



December 3, 2000 -- Dear Friends:



One of the great saints of the church and our dear friend and 

colleague, Rev. C. Fred Jenkins, died this evening in Louisville, 

Kentucky. Fred had a massive heart attack on Thursday morning, 

November 30, 2000 and never regained consciousness. I know you 

join me in giving thanks to God for the many ways in which Fred 

enriched our lives and the life and witness of the church.



At the time of his death, Fred was one of the three Associate 

Stated Clerks and Director of Constitutional Services for the 

Presbyterian Church (U.S.A.). In this position Fred has been a 

tower of strength and compassion as he had helped our church live 

up to it constitutional vision in a spirit of grace and love. 

This past summer he celebrated the 35th anniversary of his 

ordination. During these years of ministry Fred served as an 

inner city pastor, a stated clerk, a college administrator, and a 

presbytery executive. In all of these positions Fred lived and 

shared the good news of the gospel in a wonderful way.



Surviving Fred are his wife, Jane, and four children, Betsy, Tim, 

Jeff and Katherine, and one grandchild, Garret. Jane and the 

children were all with Fred at the time of his death. ...



I will dearly miss Fred's wonderful good spirit and courageous 

Christian witness, but I give thanks to God for having brought 

this wonderful Christian colleague into my circle of friends. In 

the midst of our sorrow over Fred's loss, let us all be grateful 

for the sure and certain hope of the resurrection and for the 

wonderful gift that God gave to us all in C. Fred Jenkins.



Yours in Christian hope, -- Clifton Kirkpatrick, Stated Clerk of 

the General Assembly



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



COMMENTARY



           Falwell Hates the Sin but Loves the Sinner



                          by Edgar Whan

         Professor Emeritus of English, Ohio University

         Member of First Presbyterian Church, Athens, OH



Editor's Note: Although Edgar Whan focuses on Jerry Falwell, we 

all know there are plenty of brothers and sisters in the 

Presbyterian Church (U.S.A.) that also try to "hate the sin and 

love the sinner" -- they're just not as famous! -- JDA.



Most of us have become so accustomed to the onslaught of the 

Christian right that we hardly even dodge anymore when their 

artfully selected texts whiz about us on the cable like bullets 

from a biblical arsenal. But in their recurring relentless 

attacks on the gay and lesbian community they have changed their 

tactics a little, and in their campaign against what they have 

defined in their naive fashion as a "sin," they have adopted "I 

hate the sin but love the sinner" as a motto.



Clearly they are making an effort to make their position a little 

less hard-edged by this slogan. Yet it is hard to see how anyone 

could agree with a proposition that concludes with the 

condescending, outstretched and forgiving hand of a Jerry 

Falwell.



To be sure, this maxim seems sweet and non-judgmental. It feels 

good. It sounds nice. It can be whirled like a cape to cover an 

exit from conversations which threaten to become too serious. But 

it is really just a pious dodge which some use as a conversation 

stopper but which others employ as a concealed weapon.



Just watch Jerry Falwell use it as a conclusion to one his 

obsessive attacks on gays. His oleaginous, triumphant smile 

signals that he has just solved a vexing problem for himself and 

his audience. He has found a moral elixir, a way to attack on the 

slant while at the same time seeking credit for being the sweet 

forgiver.



It is interesting to note that those who feel called to denounce 

the sins of others never use this sin/sinner formula when dealing 

with pride, the chief of all sins. No one has ever heard a TV 

evangelical say, "I hate pride and arrogance, but I love the 

proud and arrogant."



Falwell, Robertson, Bauer glow with self approval when using this 

sin/sinner formula, but most of us feel a twinge of shame when 

and if we use it because we remember other half-lies in our 

lives: "This hurts me more than it does you." "Honey, you're too 

good for me." "*I* don't believe it, but they say ...."



These religious warriors seek to give us the impression that they 

have made a heroic moral decision to reject the gay or lesbian 

life in order to follow the saints into the peaceable and sinless 

kingdom of heterosexuality. They talk as if their own sexual 

preferences were hard earned, not simply inherited like their 

whiteness, their maleness.



To accept the pious fiction that we can somehow hate the sin and 

still love the sinner we must necessarily believe that sins are 

separate and detachable like hats that sinners can take off and 

stomp on at their will. In other words, we must think that being 

gay is simply a "problem" for psychological engineers to solve or 

for evangelists to cure.



But gays and lesbians resent, I am sure, hearing from Falwell 

that they would really be OK and that if they would just 

straighten up they could attain his blessed condition. But they 

are not just acting out of a perverse whim. Being gay is a life. 

It is not just a bad habit.



When Falwell, Robertson and their friends want to set the sexual 

standards for the rest of us, they are doing what is expected of 

middle-class moralists. It was Emile Zola some time ago, as I 

remember, who maintained that sex is the only pleasure the poor 

can afford and the only pleasure that can hold the interest of 

the rich. It is, he added, the pleasure of the middle class to 

make the rules. And it is certainly true that making and 

enforcing the sexual rules gives an intense pleasure to these 

members of the cable guys of the religious right. They are happy 

to share this pleasure with their followers and thereby insure a 

full house on Sunday.



All this brings us to wonder what the church has finally come to. 

Where are those pastors who once "wore the cloth" with such 

dignity and caring in churches throughout the land? Has their 

place been taken by those "suits" we now see on TV who speak so 

loftily about sins and sinners? In searching the Bible for 

assault weapons do these comfortable power seekers ever see 

themselves in the psalmist's picture?



     Their eyes stand out with fatness,

     their hearts overflow with follies.



     They scoff and speak with malice,

     loftily they threaten oppression.



     They set their mouths against the heavens,

     and their tongue struts through the land.

     -- Psalm 73:7-9



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                       Laying On of Hands



                   Reflections on Confirmation



           By Glyndon Morris, M.Div., Phoenix, Arizona



January 21, 2001. -- For the past five months, I have been 

helping my congregation's Christian Educator teach a Confirmation 

Class. The young men and women in this class range from 12 to 15 

years old, and come from two different Presbyterian churches. Six 

of them were from our congregation, and five from the other. One 

of our confirmands finally chose not to be confirmed into the 

PCUSA. Today, we welcomed the other five into our congregation.



As a leader of the group, I was asked to participate in the 

service. The CE preached the sermon, speaking of the risks taken 

to reach the waters of baptism, and the congregation's future 

role in the lives of these five, the newest members of the 

church. Each of the confirmands was invited to participate as 

well, with one leading the Call to Worship, another leading the 

Prayer of Confession and the Assurance of Pardon, and a third 

reading the Hebrew Bible Lesson. The remaining two chose to 

decline the invitation to participate. I was asked to read the 

Gospel Lesson and the Questions to the Congregation at the time 

of the confirmation, which I did.



The worship service moved along without incident. Two of the 

young people were baptized, and all five were confirmed into 

church membership. The CE and I stood to the side, watching it 

all with pride in these young people with whom we had met and 

shared a weekly two hours for the past five months. The CE had 

another reason to be proud: the oldest confirmand was also her 

son.



Then it happened. The pastor invited all ordained members of the 

congregation and all family members of the confirmands to come 

forward for the laying on of hands. About half the people 

present in the sanctuary came forward. I moved back against a 

wall, allowing those who are bodily allowed to share the Spirit 

room to do so. And tears welled up in my eyes.



I had not realized this would happen. Presbyterians touch one 

another so rarely, except to shake hands, that we often forget 

about this ancient tradition of laying hands on one another to 

pass the Holy Spirit. I am not ordained by the Church to any 

office nor can I be, under the current strictures of our 

constitution. I am not a parent or relative of any of those 

young people. I am a member of the congregation. As such, when 

I was asked to serve by teaching the Confirmation Class, I did 

so, and did my very best to share my faith and that of my Church 

with these eager young women and men. But when it came time to 

pass on that small part of the Holy Spirit given to me by the 

grace of a loving and forgiving God, I was excluded by order of 

the Church.



When I was baptized and confirmed in the Presbyterian Church of 

the United States, the so-called "Southern stream" of American 

Presbyterianism, my pastor laid hands on me. I recognize that 

God grants the Spirit to those that God chooses, not to those 

chosen by the Church. I recognize the symbolism inherent in the 

act of laying hands on one another. I recognize that the work 

the CE and I did with those young people over the past five 

months also passes on the Holy Spirit. And I also recognize my 

own pain, my grief, my anger, over knowing that I could not lay 

hands on these young people who have come to symbolize the future 

of our congregation, and that, under the *Book of Order*, I never 

can.



My congregation has joined the More Light movement, that group of 

Presbyterian individuals and congregations working to overturn 

the prohibition against the recognition by congregations and 

presbyteries of God's call to ordained service of otherwise-

qualified gay men and lesbian women. Participation in the More 

Light Presbyterians is one reason I chose to join this 

congregation. I have been welcomed most heartily into the midst 

of this church, and have come to call it "home."



And still I am painfully aware, at times like this, that I am 

not, in fact, fully welcomed into the Body of Christ by the 

Church. I am excluded, limited in my service. I can never be a 

full member when my call can never be recognized. I can be asked 

to preach occasionally. I can teach. I can serve on committees. 

But my call to ordained ministry, as Deacon, Elder or Minister of 

Word and Sacrament, can not be confirmed. Today, I looked at 

these young people that were so eager to join, and I remembered 

my own baptism and confirmation. And I grieved.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



SCHOLARSHIP



          Ammunition for Denominational Trench Warfare

                     from the Academic World



                          by Tom Hanks, Th.D.

                  MLP Liaison for Latin America

                 Executive Director, Other Sheep

    (a worldwide ecumenical ministry with sexual minorities)



From the Nashville meeting of the American Academy of Religion 

and Society of Biblical Literature (Nov. 18-21) come several good 

news items worth filing.



1. Translations from the Greek.



After repeated delays (understandable in view of the immense 

scope of the project), the University of Chicago press at last 

managed to distribute the long awaited *Greek-English Lexicon of 

the New Testament and Other Early Christian Literature*, Third 

Edition (BDAG), revised and edited by Frederick William Danker, 

based on Walter Bauer's German work. Undoubtedly many entries 

contain significant insights on the meaning of Greek words and 

extensive bibliography. Most important, after decades of 

suicides by lesbians and gay men who read the mistranslation of 

the 1946 RSV innovation indicating that "homosexuals" could never 

enter the kingdom of God, Professor Danker now acknowledges that 

such a translation was "inappropriate" (see my work, *The 

Subversive Gospel: A New Testament Commentary of Liberation*, 

Pilgrim Press, 2000, under 1 Corinthians and 1 Timothy, pp. 108 

and 172 for details and more recent bibliography than Danker was 

able to include). I was relieved to see that the page number I 

cited from Danker's proofs available last year is still correct 

(BDAG, p. 135), and the definition considerably improved over the 

one in the proofs, evidence that Danker is still wresting with 

the problem of rendering Paul's "bed-males" (literally) in 

comprehensible English. As indicated on the cover flyleaf, 

"perhaps the single most important lexical innovation of 

Danker's edition is inclusion of extended definitions for Greek 

terms" and in the case of "bed-males" (Greek: arsenokoitai) 

Danker's definition is "a *male* who engages in sexual *activity* 

with a person of his own sex, pederast" (my italics for "male" 

and "activity").



Danker's new definition at least us moves us away from the 

blatant error that Paul's condemnation included lesbians, and 

from the ridiculous anachronism that supposed Paul understood 

19th century scientific discoveries about sexual orientation. 

Danker also includes reference to Dale Martin's important article 

(which I was able to copy for him after visiting his paper-strewn 

apartment in St. Louis two years ago), showing that the "sexual 

activity" referred to is not just any sexual activity but one 

involving exploitation, injustice, oppression (see the more 

recent literature cited in my book and below on Leviticus in the 

Anchor Bible). The tragic errors of earlier editions of this 

lexicon and English translations dependent on them have now 

become enshrined in translations around the world (the Bible 

Society now even distributes a "corrected" edition of the Reina-

Valera, the Spanish equivalent of our King James version, with 

"homosexuales" substituted for the original "los que se echan con 

varones", males who lie with males).



Now even Marion L. Soards, author of *Scripture and Homosexuality* 

(Westminster John Knox, 1995) recognizes that Paul's reference to 

"male-bedders" in 1 Cor 6:9 does not refer to just any male-male 

sexual activity, but to acts characterized by "ruthless self-

gratification, reckless of other people's rights" (citing N. 

Watson, *The First Epistle to the Corinthians*, Epworth, 1992, 

56).



2. Sex in Leviticus.



Since the first volume of the Anchor Bible's 3-volume work on 

Leviticus stopped at Lev. 17, we have waited several years to see 

how Jacob Milgrom, the leading orthodox Jewish expert on the 

Hebrew Bible, would treat the clobber texts of Lev. 18:22 and 

20:13. He does not disappoint us, but cites and confirms the 

conclusion of Saul Olyan (for details see my *The Subversive 

Gospel*, under Romans, p. 91) that the only sexual act condemned 

in Leviticus is (unprotected) male-male anal sex. Since Paul 

follows Leviticus closely in this area, this affects the 

translation of "bed-males" (see above) which should specify "a 

male who engages in (unprotected) anal sex to exploit another 

male."  Scholars will continue to debate whether the exploited 

male be a youth (pederasty), slave, or prostitute (not exclusive, 

but commonly overlapping categories). In 1 Timothy the immediate 

contexts suggests sexual abuse of slaves (see my The Subversive 

Gospel, p. 172 for details and documentation). Milgrom also 

indicates that the rationale for the such prohibitions in 

Leviticus 18 and 20 was to maximize population growth and hence 

not appropriate for a modern world characterized by the opposite 

problem of population explosion.



For non-specialists, unaccustomed to becoming euphoric over 

commentaries on Leviticus, it may be difficult to appreciate my 

excitement over Milgrom's Leviticus commentary. Certainly Saul 

Olyan's 1994 article made what appeared to be an irrefutable 

case, as I noted in my *More Light Update* review of Bernadette 

Brooten. However, articles appearing in collections on (homo)-

sexuality tend to be ignored by mainline scholars. Had Olyan's 

conclusion been incorporated in a mainline ("liberal") commentary 

on Leviticus, the resulting mainstreaming would be cause for 

rejoicing. However, when the leading orthodox Jewish scholar 

incorporates the conclusion, signaling a major shift even in 

orthodox circles on homophobia and sexual minorities, our 

rejoicing may turn to celebration -- especially when politically 

accompanied by our first Jewish vice presidential candidate's 

defense of gay rights (also orthodox Jewish).



3. Queer Readings of the Bible.



Pilgrim Press managed to get printed barely in time for the 

meetings, *Take Back the Word: A Queer Reading of the Bible*, 

edited by Bob Goss and Mona West, and my work, translated from 

the Spanish, *The Subversive Gospel: A New Testament Commentary of 

Liberation*. Either book may be ordered simply by dialing 

Pilgrim's 800 number: 1-800-654-5129. The manuscripts for both 

books were first submitted to Westminster John Knox and not 

accepted (instead proposing drastic changes which were not 

acceptable to either of us). And now informed sources tell us 

that Westminster John Knox is cutting back significantly in the 

area of publications supporting sexual minorities -- so we are 

especially grateful that while certain Presbyterian saints appear 

not to be persevering, Pilgrim is progressing and eager for more 

manuscripts in this area. Perhaps the big news is that Bob and 

Mona are seeking to put together a Queer Commentary on the entire 

Bible and already have a number of key contributors lined up. 

Recommendations gladly accepted.



4. Pontifical Biblical Commission on Romans.



**Amazing insight on Romans from a member of the Pontifical 

Biblical Commission**. It's not new, but new to me. Someone at 

the AAR/SBL recommended I take a look at Brendan Byrne's *Romans* 

(Collegeville, MN: Liturgical/Michael Glazier, 1995). Pope John 

Paul II appointed Australian Byrne, S.J., to the Pontifical 

Biblical Commission in 1990. Although written before some of the 

developments indicated above, Byrne's commentary, had it been 

written in the 16th century, might have made the Protestant 

Reformation unnecessary, and also contains wise comments about 

homophobic misapplication to modern homosexuals. For instance, 

concerning Romans 1:18-32 Byrne writes (p. 70):



     Current debate concerning both the ethics of homosexual 

     practice, the treatment of homosexuals both within and 

     without the Christian church, and the emotions and moral 

     dilemmas aroused by the AIDS epidemic have understandably 

     focused attention upon this passage in recent years ....  It 

     provides the only clear reference to homosexual behavior in 

     the New Testament. Interpretation must take into account 

     both the context and specific rhetorical role of this 

     allusion within the wider argument of Romans. In particular, 

     it must reckon with a considerable gap between what is 

     envisaged by this text from the ancient world and the 

     personal situations addressed by contemporary moral and 

     pastoral reflection. What both the ancient literature in 

     general and this text in particular have in mind is 

     homosexual behavior on the part of those who have 

     deliberately chosen to abandon what is considered to be the 

     universal norm -- heterosexual relations. The ancient world in 

     general, and early Christian writers such as Paul in 

     particular, made no distinction between being of homosexual 

     disposition as an abiding personal psychological 

     orientation, the cause of which remains mysterious to modern 

     science, and free choice on the part of heterosexual persons 

     to engage in homosexual activity. Any modern moral 

     assessment of the issue in which scripture plays a part must 

     clearly take this gap between ancient and modern thinking 

     into consideration. It is also salutary to keep in mind that 

     the allusion to same-sex relations, such as it is in Rom 

     1:26-27, is not there for its own sake but functions 

     rhetorically as preparation for a "trap" set up precisely to 

     catch those who condemn such behavior and yet, in some way 

     "do the very same things" (2:1,3).



Should the next Pope have ears to hear such subversive Catholic 

interpretation of Paul's gospel, the glacier of Vatican 

homophobia might melt considerably!



5. LGBT Scholars and Allies.



In one meeting at Nashville of LGBT scholars and allies, a 

certain consensus seemed to be reached that for the continuing 

denominational trench warfare, one of the most strategic things 

academics can do is seek to limit the damage by providing in 

advance of publication critical reviews that unmask the 

scientific pretensions of the current wave of homophobic 

theological books. For instance, Abingdon had available in 

Nashville the proofs of their latest and largest contribution to 

this expanding genre: Robert A. Gagnon, *The Bible and Homosexual 

Practice: Texts and Hermeneutics*, scheduled for publication April 

2001. Abingdon's ad warns us: "Gagnon aligns himself with those 

who support the authority of the received biblical texts and the 

ancient cosmological view that mandates the strict definition of 

gender roles and the sanctification of sex only in the context of 

heterosexual marriage." And in a convention handout: "Gagnon 

offers the most thorough analysis to date of the biblical texts 

relating to homosexuality" -- undoubtedly true -- bibliographical 

size queens will be awe-struck. The few minutes I was able to 

spend scanning the proofs left me with the impression that, 

despite its size, Gagnon was not aware of significant exegetical 

developments in this area since 1994 (see above for examples) -- 

not to mention hermeneutics -- and his work would be easy for 

informed scholars to refute. However, most capable scholars to 

not want to waste their energies writing books to prove to a 

gullible public that the earth is not flat (hardly the pathway to 

tenure), so we need someone, perhaps with a weakness for S&M, to 

read and respond to Gagnon ASAP. "And after the academics had 

reached their clever conclusion at their annual meeting, someone 

raised the question: 'Now, who will put the bell on the cat?'" An 

order to gag Gagnon may be placed with Abingdon's customer 

service: 1-800-251-3320. If you remain a closeted mouse, but 

speak in your deepest voice and let them assume you are just a 

friendly cat, maybe you can even manage to get an advance copy.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                     Homosexuality, Science,

               and the "Plain Sense" of Scripture



Balch, David L. ed.  Homosexuality, Science, and the "Plain 

Sense" of Scripture (Grand Rapids: Eerdmans, 2000).  Reviewed by 

the Rev. Tom Hanks, Th.D., MLP Liaison for Latin America; 

Executive Director, Other Sheep (a worldwide ecumenical ministry 

with sexual minorities).



For ecclesiastical political strategists, in this new collection 

of essays (pro and con), perhaps the most significant will be the 

opening historical one by Disciples of Christ minister Mark 

Toulouse, dean of Brite Divinity School, "Muddling Through: The 

Church and Sexuality/Homosexuality."  Toulouse traces the history 

of denominational debates since the 1950's, showing in effect how 

the "conservative" position today is yesterday's "liberal" one 

recycled (and that the ideological difference between 

"conservative" and "liberal" is not so much "what is believed" 

but "when."  For both academic and polemical purposes it would 

have been more illuminating had Toulouse gone back another decade 

to examine sexual ideologies before the Kinsey Reports (1948).  

His analysis of various denominational documents, with references 

not only to literature but relevant websites, should prove 

invaluable to those who want to review the sources.



I was especially glad to see detailed information on the gay 

evangelical churches that consider the MCC "too liberal," with 

references to the gay-positive ministry of Ralph Blair and the 

works of Fuller Seminary professors Paul King Jewett and Lewis 

Smedes (although only the more timid 1978 edition of his book on 

sexuality is cited, not the second, which evangelicals prefer to 

ignore).  However, Toulouse gives the impression of not knowing much 

about the MCC, which (despite its more traditional critics) is 

overwhelmingly evangelical and pentecostal.  This neglect of the 

world's largest lesbigay organization, pioneer of the gay-

supportive ministries we seek to replicate in mainline churches, 

is unfortunate, but most of us know considerable about the MCC 

and little or nothing about similar evangelical gay churches and 

ministries, so Toulouse's chapter will fill in our gaps.  For 

historical polemical purposes within Methodism, it would be nice 

if someone would put on a website John Wesley's rediscovered 

tract against masturbation, which circulated widely in many 

denominations with great influence through the 19th century, but 

since has been censored and not included in what evangelicals 

market as Wesley's "complete" works.



Toulouse seems to sympathize a lot with the muddled middle, but 

fails to explain how this muddled middle's swing votes in 

denominational politics produces such ridiculously contradictory 

and apparently hypocritical results, in which denominations 

exhort various segments of society to courageously seek justice 

for lesbigays, while -- cowered by threats of denominational 

splits -- commonly postpone any major justice seeking applied to 

the church.  However, on the whole, Toulouse provides a detailed 

and insightful overview that would prove helpful reading for any 

groups grappling with current obstacles and strategies.



As a Bible professor, I was especially delighted to see 

significant new insights in this area.  For sound-byte purposes, 

check out David Fredrickson's case for translating 1 Corinthians 

6:9-10 ("soft ones" and "bed-males") as "those who lack self-

control, nor the arrogant who penetrate boys" (p. 197).  This 

essay takes us considerably beyond Dale Martin's essay (p. 290, 

note 58), since Martin leaves "soft ones" with the translation 

"effeminate" (which then still requires more explaining than is 

easily accomplished in memorable sound-bytes).  Most open-minded 

readers probably would conclude from the essays in this book that 

the only problematic text that traditionalists might convince 

someone with is Romans 1:26-27, since increasingly even informed 

traditionalists recognize that their other favorite clobber texts 

now function more as boomerangs to their cause.  Especially 

valuable is Phyllis Bird's chapter on the Hebrew Bible, where 

recent scholarly commentaries on Leviticus (including Erhard 

Gerstenberger's in German) are mined for insight and then 

critiqued.  Bird's analysis of the Genesis creation accounts 

refutes the fundamentalist, homophobic sound-byte claiming that 

"God created Adam and Eve, not Adam and Steve," since the texts 

are etiological (seeking to explain why so many males are 

attracted to females), not legalistic (seeking to establish some 

kind of Greek philosophical ethical absolute that condemns any 

exceptions as immoral) -- but I have not figured out how to express 

this sound exegesis of the Plain Sense of Scripture in a 

comparably good sound-byte.  Bird's chapter, unfortunately, does 

not include reference to Saul Olyan's and Daniel Boyarin's works, 

which have shown that only male-male anal intercourse is referred 

to in Leviticus 19 and 20 (and in the early centuries of rabbinic 

interpretation), but while this insight greatly strengthens her 

case, the chapter has great value for its detailed insights into 

Biblical exegesis and  theology.  Surprisingly, however, Olyan's 

conclusions are accepted without citing them elsewhere in the 

book (e.g., Seitz, p. 179).



Adequate interpretation of Romans 1:26-27 would take us beyond 

the limits of this review (details soon will be posted on 

www.othersheep.org; see also my book *The Subversive Gospel: A New 

Testament Commentary for Liberation*, to be published this year by 

Pilgrim Press).  David Erickson's essay showing that for Paul the 

problem is passion, not "homosexuality," is helpful in many ways.  

And Robert Jewett's chapter focuses on common sexual abuse of 

slaves, significant in the five Roman house churches, where most 

members appear to be slaves or recently freed slaves (see the 

names in Chapter 16).  Although not here specified, Jewett's 

material also is significant for interpretation of Jesus' 

healing of the Centurion's beloved slave, as Gerd Theissen 

pointed out many years ago.  David Frederickson recognizes that 

Jim Miller "argues persuasively that only when the categories of 

homo/heterosexuality are assumed does 1:26 appear to speak of 

females having sex with females" (p. 201, note 15), a conclusion 

Jewett tentatively rejects (p. 233, note 61).  However, no one 

takes note of the strength of the historical materials Miller has 

presented, indicating that no church father (or mother) 

interpreted Romans 1:26 to refer to female homoeroticism until 

John Chrysostom (ca. 400)!  Augustine opposed lesbianism but did 

not understand Romans 1:26 to prohibit it, as Bernadette Brooten 

has pointed out.  And the other major church father sexologist, 

Clement of Alexandria (ca. 250 CE), commented on Romans 1:26-27: 

"And nature has not permitted even the most unclean animals to 

procreate by means of the organ of evacuation (anus)" 

(Paidagogs II, 87.1).  Clement obviously understood both verses 

to refer to anal intercourse (women in heterosexual relations 

with men, to avoid procreation; and then males with males).



Remarkably, Evangelical guru Francis Schaeffer's 1960's lectures 

on Romans recognized that Romans 1:26 "does not speak of 

homosexuality" (*The Finished Work of Christ: The Truth of Romans 

1-8*; Wheaton: Crossway, 1998, pp. 42-43).  If in Romans 1:26 Paul 

were really inventing a new ethical absolute against lesbians, 

how do we explain the fact that no church father for 400 years 

recognized this and interpreted the text that way?  When we do 

not back into Romans 1:26 from 1:27 (as male commentators 

traditionally do), but take the texts in the Pauline order, the 

"likewise/similarly" that links the two verses obviously refers 

to the comparable acts of female-male and then male-male anal 

intercourse, not to our modern category of "homosexuality."  

Recently scholars often reject Robin Scroggs' conclusion that 

Paul in Romans 1:27 refers to intergenerational sex (the Greek 

paidophilia model), arguing that Romans 1:26 refers to female 

homoeroticism (lesbians) and that since intergenerational sex was 

not characteristic of female homoeroticism, that can not be the 

subject of 1:27.  However, if Miller's case against the lesbian 

interpretation of 1:26 be accepted, the main argument against 

Scroggs collapses also.  Miller's conclusion also brings the 

Christian New Testament into line with the Hebrew Bible ("Old 

Testament") and the Koran, which also contain no reference or 

prohibition of female homoeroticism -- hence any reference to 

"homosexuality" in the Bible or the Koran may be seen as sexist 

(forgetting that women are people and that lesbians are 

homosexuals), in addition to being anachronistic, importing a 

modern notion into an ancient text (like affirming that Jesus 

entered Jerusalem driving a Mercedes Benz).



Other highlights in the book include Princeton Seminary's Nancy 

Duff's theological study of Christian Vocation, Freedom of God 

and Homosexuality (correcting common misuses of Karl Barth's 

doctrine of the divine image), and editor David Balch's 

concluding summary essay with a comparative study of recent 

developments in Judaism.  Balch would appear to be a More Light 

type, but effectively hides his Light under a bushel and refers 

us to his 1998 essay (p. 5, note 1) where evidently he gathered 

courage and came out from under his bushel in support of one side 

or the other.



Many chapters in this work will leave us pained: see Kathryn 

Greene-McCreight, whose idolatrous attitude toward her 

"tradition" (Mark 7:13!) manages to forget centuries of tradition 

supporting monarchy (against democracy), slavery, racism and the 

subjugation of women.  Or even angry: the disastrous, 

pseudoscientific chapter on homosexuality by Stanton Jones and 

Mark A. Yarhouse, but which still is forced to acknowledge much 

that previous generations of fundamentalists would have denounced 

as "liberal."  However, even such pain and anger may prove 

edifying (see Paul in 2 Corinthians) if they enable us to 

correct our common over-simplifications and respond to the 

complexities of the muddle in the middle.  Many chapters are a 

delight to read and provide excellent insights that take us 

beyond the earlier published collections (from McCormick and 

Princeton).  The fact that much intelligent insight has now been 

mainstreamed into evangelicaldom through a publisher like 

Eerdmans is cause for encouragement.  However, both in the 

scientific area, as well as the Biblical and theological, we may 

feel a longing for that simpler time when anyone who read books 

knew that homosexuality was biological (essentialism, not 

constructionism), when Kinsey's 10% was unchallenged, when all 

clobber texts had a single, simple explanation (Boswell & Co.), 

and when anyone who read one pro-gay article and could learn to 

say "homosexual" without blushing and stuttering was likely to 

join forces with More Light churches.  In the last decade the 

trend has been strongly in the direction of scientific and 

theological complexity with ideological diversification.  

Building political alliances with effective strategies, 

therefore, requires greater wisdom and sophistication, with 

capacity for multifaceted dialogue with increasingly diverse 

partners.  One good sermon beamed indifferently at all hearers is 

no longer likely to accomplish much.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



OUR CHURCHES



             ML Churches: the Best in the Land



Of the 36 Presbyterian churches identified in the nationwide 

study referenced below in the "top 300" examples of local church 

excellence, five, or 14%, are members of More Light Presbyterians:



     New York Avenue Presbyterian Church, Washington, D.C.

     Lafayette Avenue Presbyterian Church, Brooklyn, NY

     Mount Kisco (NY) Presbyterian Church

     Jan Hus Presbyterian Church, New York City

     Mount Auburn Presbyterian Church, Cincinnati



Please join me in expressing our congratulations for this 

recognition of the profound and innovative ministries of each of 

these churches. --  -- Ralph Carter.



          36 Presbyterian churches make 'top 300' list



    Research identifies examples of 'local church excellence'



               by Jerry L. Van Marter, PCUSA News



LOUISVILLE, KY, 10 January 2001 --  A Lilly Endowment-funded 

nationwide study of local church excellence has identified the 

300 "outstanding Protestant churches" in the United States.



Of the top 300, 36 are Presbyterian Church (U.S.A.) 

congregations.



The two-year study, headed by Paul Wilkes, a professor at the 

University of North Carolina at Wilmington, will be summarized in 

a book, Excellent Protestant Congregations: the Guide to Best 

Places and Practices, that will be published this spring by 

Westminster John Knox.



"We looked for churches that nurtured the spirit, welcomed and 

yet challenged, both preached -- and more importantly -- lived 

the Good News," Wilkes said. "These churches we found are simply 

wonderful places to be," he added. "They not only take care of 

their members and the newcomer, but reach out generously into the 

world." ...



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                  Congregational Non-Compliance



Mt. Kisco, NY, Nov. 10, 2000. -- During the last month, 10 

churches in the Hudson River Presbytery have written official 

letters of non-compliance (with amendment B) to appropriate 

offices and fellow congregations.  We expect to be joined by 

several more in our Presbytery within the next six weeks.  While 

we view it as an act of solidarity with Christ Church, 

Burlington, VT, we also commit ourselves to ending that 

discrimination which has been imposed on every congregation 

within the PCUSA.



If anyone knows of any Sessions or groups within congregations 

that have written or plan to write statements of similar 

noncompliance, or if any of you want to use portions of the 

following statement as a guide for that purpose, let us know 

immediately.  We want to be in touch with others beyond our 

Presbytery who have taken similar action, or who are considering 

it.



If we're willing to hang together, it's hard to find enough 

nooses to go around. -- The Rev. Jack S. Miller, Mount Kisco, NY.



Here's a copy of one statement:



[Note that Mount Kisco is one of our "top congregations" -- see 

previous story! -- JDA]



The Session of The Presbyterian Church, Mount Kisco, New York, 

respectfully communicates to the Hudson River Presbytery that we 

have not and cannot in good conscience comply with the recent 

amendment to our denomination's constitution (G-6.0106b).   While 

we recognize General Assembly's dilemma regarding this issue, we 

humbly remind the Assembly that the right to religious conscience 

is not granted or denied by civil or church governments, by 

however few or many votes, but rather it is bestowed by our 

Creator as a certain and inalienable right of the human mind and 

spirit.



Both the amendment and its consequences raise serious concerns 

that cannot be resolved by our mortal assemblies.  For example, 

the amendment calls for our Session to inquire into the personal 

truths and intimate relationships of officers and candidates for 

office.  Such persons are married, divorced, widowed, or single 

adults who are heterosexual or homosexual by natural orientation, 

and whose faith and commitment to Jesus Christ bring strength and 

grace to our church.  To be required to ask our brothers and 

sisters about their sex lives in order to ascertain whether they 

practice fidelity in their marriages or chastity in widowhood and 

singleness violates not only the religious conscience of the 

persons being examined, but also the religious conscience of 

those persons caused to conduct the examination.



Shall the PCUSA require Sessions to investigate the sex life of 

officers, believing it to be the most critical aspect of 

relationship and marriage that qualifies a person for ordained 

office?  Are not other issues also important, such as mutual 

honor and respect, forgiveness and mercy?  Shall we inquire as to 

chastity and fidelity, but not inquire as to abstinence from 

greed, domination or violence, whether physical, mental or verbal 

language of abuse?



Further, the Session of our church has on many occasions and for 

many years unanimously declared our position of inclusive 

hospitality, declaring that all persons are welcome at the Table 

of Christ, and to the full life and work of His church.  To 

declare otherwise would deeply wound the peace and unity of our 

church family, and further wound the honor and dignity of those 

persons and families whom we cherish.  The act of redemption is 

not based on the lives of the redeemed, but rather on the 

unconditional love of the Redeemer.



Since we declare with the Westminster Confession that "God alone 

is Lord of the conscience," how shall we reconcile our religious 

freedom and conscience with our desire to participate in the 

covenant of our denomination?  Because we fear apostasy more than 

heresy, we declare that local congregations should never have 

been placed in the current struggle between conscience and 

convention.



We also are concerned for the negating impact that the publicized 

amendment and its consequent hearings will continue to have on 

our church's efforts to attract reasonably enlightened and 

educated persons to the church of Christ in the 21st century.  

Those outside the church observe contradictions that cannot be 

defended.  For example, the Gospels tell us that Jesus never 

mentioned or condemned homosexual relationships, yet He clearly 

could have done so.  But our Lord repeatedly mentioned and 

condemned the sins of self-righteousness, hypocrisy, accumulation 

of wealth, and divorce.  How shall we defend our denomination's 

policy to exclude that which he never mentioned, but include that 

which he condemned?



Also, since 1978, our denomination has called on civil 

governments and peoples of the world to end discrimination 

against gay and lesbian persons in matters of employment.  Yet 

while condemning employment discrimination outside the church, 

our denomination now requires that we practice such 

discrimination inside the church.  Our assemblies and prejudices 

have rendered us hypocrites before the very world in which we 

seek to bear witness to the bold and gracious love of God.



Lastly, the new amendment and its consequences encourage single-

issue interest groups in the Presbyterian Church (U.S.A.) to 

continue their campaigns for unreasonable power over the 

religious conscience of their brothers and sisters.  Shall 

General Assembly next find itself legislating reproductive rights 

for women ordained to office, or defining their Biblical role in 

the home and church?  Neither side of a debate on conscience 

should be granted power over the human rights of the other.  "As 

I would not be a slave," wrote Abraham Lincoln, "Neither would I 

be a master." -- Respectfully, Pastors and Ruling Elders, The 

Presbyterian Church, Mount Kisco, New York (Personal signatures 

on original copy).



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                          An Empty Seat

       Louisiana Church Witnesses to God's Inclusive Love



Thanks to the the Greater Houston MLP Chapter, we share 

with you the following letter from the Session of University 

Presbyterian Church in Baton Rouge, which was mailed to all 

churches in the Presbytery of South Louisiana.  Newly elected MLP 

Board Member Pat Rickey, whose parents were charter members of 

University Presbyterian, recently wrote a letter of appreciation 

to the Rev. Harold Horan and the Session.  The Rev. Horan replied 

that University Presbyterian has received several letters of 

support from other churches in the presbytery. One session wrote:  

"We know that yours was not an easy action. We believe it takes 

courage and love to follow this path. We applaud your efforts and 

join you in praying for the day when the Presbyterian Church 

might be fully open to all people. Thanks be to God for 

courageous witnesses."



Dear Clerk of Session:



The session of University Presbyterian Church, Baton Rouge, would 

like to share with you our experience with the 1997 change in the 

*Book of Order*, known as G-6.0106b (formerly known as Amendment 

B).



In 1997, our congregational nominating committee nominated and 

the congregation subsequently elected a valued and respected 

member of our church to the office of elder. We believe that this 

candidate possesses many gifts of the Holy Spirit and is called 

to ordained service in the church. The nominee was to serve a 

three-year term in the Class of 2001. Before the examination of 

elected officers by the Session, it was learned that this 

person's ordination would be opposed on grounds of sexual 

orientation. For the peace of the church, the member declined to 

be ordained. The nominating committee decided, in honor of this 

valued member, to keep a seat vacant on the session.



In 1998 a new nominating committee agreed to keep the seat empty 

for another year in continued support of the affected member. The 

congregation voted to uphold the nominating committee's action. 

It was requested that this letter be sent to other churches in 

the Presbytery informing them of our decision and our continuing 

concern about the effects of G-6.0106b on Christ's Church.



We believe that the Holy Spirit works through the Presbyterian 

process, guiding amendments made to our constitution. Yet we also 

believe that the Holy Spirit works through the nominating and 

electing process of the local congregation, as well as an 

individual's efforts to discern God's call for his or her life. 

In this case, we have obeyed the laws of the church as they are 

set forth in our constitution, but our obedience to G-6.0106b has 

deprived the church of a gifted member's service as an elder. We 

grieve this fact. We pray and trust that the Holy Spirit will 

continue to reform and refine God's people in such a way as to 

include everyone who seeks to live a moral life, that is, 

everyone who does justice, loves mercy and walks humbly with God 

(Micah 6:8), regardless of their sexual orientation. The vacant 

chair at our session's table is our way of remembering one such 

member, as we work within the Presbyterian tradition to give 

witness to a sovereign love that is so creative and so deep and 

so wide and so free as to include every last one of us.



Yours in the grace of the Lord Jesus Christ, the love of God, and 

the fellowship of the Holy Spirit -- The Session of University 

Presbyterian Church



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



SEMINARIANS



            LG Seminary Alumnae/i Association Formed



         San Francisco Theological Seminary MLP Chapter

                 and new LGBT Alumni Association

      put together "Reformation Celebration Day" on campus.



There's now an LGBT Alum Association at San Francisco Theological 

Seminary! Officially formed last spring, they worked with the MLP 

Chapter at SFTS to host a "Reformation Celebration Day" on 

October 30. The day began with the regular Monday morning chapel 

service being led by some of the SFTS LGBT Alums. These folks 

were a real presence at the tables of students during Monday's 

community lunch, and then they offered a presentation on the 

history of the LGBT ordination process (or lack of it) in the 

PCUSA. What great exposure for this issue to some of the SFTS 

students as they heard the personal stories of these individuals 

who were describing their own judicial cases! The alums even 

hosted a wine and cheese reception for students following classes 

that day.



The day ended with a dinner at First Presbyterian Church of San 

Anselmo (across the street from the seminary) hosted by the MLP 

Chapter at SFTS and local MLP Churches for members of the SFTS 

community, local MLP Churches and LGBT alums and friends. The 

alums then offered the program, "Living Out Loud: The Voices and 

Gifts of LGBT Alums." Stories were told, songs were sung, 

instruments were played, and voices were heard. In addition to 

those mentioned, throughout the day we were also surrounded by 

the cloud of witnesses represented by the Shower of Stoles.



If you are a LGBT alum of SFTS and would like more information 

about the newly formed LGBT Alum Association, contact Tom 

Cantrell. He may be reached at 61 Central Ave. #7, San 

Francisco, CA 94117. You may reach him by phone at (415) 621-

1478, or his e-mail address is antlersok@aol.com. To be an 

alum, one must have paid tuition to the school at some time. 

Graduation from SFTS is not a criterion. -- Shelly Holle, Co-

Moderator, MLP Chapter at SFTS 



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



OUR FAMILIES



                        A Mother's Story

                        by Mitzi Henderson



Our legislators are in a tizzy -- it's not over taxes or welfare, 

crumbling schools or roads. It is over my child's desire to 

marry.



As the mother of four children, one of whom is gay, this 

perplexes and bothers me. Conservative alarmists moan that same-

sex marriage means the "decline of the family," but they are now 

blocking efforts to provide opportunities for *all Americans* to 

have a legal framework in which to form families.



Marriage is something most straight Americans take for granted. I 

did. When I fell in love with a wonderful man many years ago, we 

wanted to share our lives -- all aspects. We wanted to be 

recognized as a couple, to officially undertake all the 

responsibilities and benefits of being married. That included 

filing joint tax returns, buying homes together, having legal 

responsibility for our children, and being the true next of kin 

for each other. Above all, it meant we saw ourselves, and others 

saw us, as a family unit.



So my husband and I formed our own family of two. When we signed 

our marriage license, it was never conditioned on a pledge to 

have and raise children. But our family did grow to include four 

children, their spouses and seven grandchildren. Now, our two 

daughters and one son are happily married.



But our gay son, who has been partnered for more than nine years, 

cannot be married. He alone among our children has no recognized 

legal foundation for his own family unit.



As a mother, I am concerned about more than my son's recognized 

definition of family. In fact, because he cannot marry his 

partner, I have fears for my gay son that I do not have for my 

other children. Two years ago, my son fell ill and lost 

consciousness. Although it was his partner of more than nine 

years who rushed him to the hospital, he could not authorize 

necessary medical treatment because, according to the government, 

my son and his partner are no more than strangers to each other.



In health care, every minute counts. Because my son was not 

legally married to his partner, valuable time was lost, time in 

which his condition worsened.



So it is particularly painful for me, as a mother, to see my gay 

son denied the possibility of marrying his partner. Something so 

fundamental to my own life and the lives of our other children, 

so essential to our society, is unavailable to him.



We have rejoiced that perhaps events in Hawaii and now in Vermont 

will eventually give him the same right to marriage that his 

sisters and brother have had. But I resent the lawmakers and 

special interest groups who are rushing to legally remove this 

opportunity.



I've always presumed marriage was an individual personal choice. I 

certainly would not have wanted the government to interfere with 

my choice of spouse. Nor do I want the state dictating to my gay 

son whom he can or cannot marry.



While churches can and do set their own religious requirements 

for a "church wedding," this is not the issue in civil marriage. 

Civil marriage is a contract. It deals with joint custody laws, 

Social Security benefits, bereavement leave, tax returns, lease 

agreements and health care. It is not an endorsement of the 

individuals involved or a judgment of their relationship. This is 

an important distinction over-looked in the current debates in 

our legislatures.



Our society has a real stake in seeing that our personal 

relationships are stable, responsible and supportive. We will all 

benefit when same-gender relationships are permitted and required 

to meet the standards of marriage. Marriage continues to be 

essential in building a good society. Call off the rush to 

legislation, and give all our children a part in that society.



(c) Mitzi Henderson



Mitzi Henderson, co-moderator of MLP, is a former president of 

Parents, Families and Friends of Lesbians and Gays (PFLAG). This 

opinion piece appeared in Scripps-Howard-owned newspapers around 

the country under the headline "Gays Should Enjoy Rights of 

Marriage." She is an elder of the Presbyterian Church, and holds 

a political science degree from Wellesley College.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                    The Homosexuality Debate

                    (A Parent's Perspective)



Our story is not unlike that of many families who are dealing 

with the homosexuality issue.  We pray that by sharing this 

difficult time in our lives, it serves in some way to broaden 

your own experience and that you are encouraged to continue in a 

positive dialogue.  We are the proud parents of three wonderful 

children; one of which, by the grace of God, is gay.  We have 

been married for over thirty years and are both ordained as 

Elders in the Presbyterian Church (U.S.A.).  Our relationship with 

God has been an important part of our lives for as long as either 

of us can remember.





                    The Startling Realization



One evening, after several months of prayer and soul searching, 

our son was finally able to garner enough courage to tell us that 

he was "gay."  We were grossly unprepared to hear those words and 

although we sought to reconfirm our love to him that evening, our 

words were more judgmental than we would like to admit.



When a gay child comes out of the closet it is not uncommon for 

their parents to go in.  This was true in our case.  The reason 

for this behavior was primarily fear.  Fear for our child's 

physical safety and fear of rejection by the extended family and 

friends.  This fear is debilitating and becomes a serious 

obstacle within even the healthiest of families.  Parents also 

deal with a tremendous amount of guilt -- Guilt because perhaps 

you failed as a parent -- Guilt because you were not there for 

them when they were emotionally abused by others -- And guilt 

because you were ignorant of their needs as they felt more and 

more estranged from society.



There are at least two things that help many parents to 

eventually come out of the closet.  One is an increased knowledge 

of the realities of homosexuality, which in turn breaks down 

stereotypes and biases.  The second is an inability to remain 

silent as you become increasingly aware of the rigid intolerance 

many people have towards sexual minorities.  It took more than 

two years before we were prepared to share about our son with 

close friends and family.  We are happy to say that most of these 

people remain very supportive.



As we examined our own unrealized prejudices, we were also forced 

to re-examine our concept of Christianity.  It was the process of 

trying to understand our son's "choice" between his faith and 

homosexuality, which helped us gain a deeper understanding of our 

relationship with God.  We learned how truly difficult it is to 

filter out cultural biases from theology.  As a result, our 

relationships with God, our son, and long-time friends have all 

grown stronger, but at the same time we found ourselves feeling 

estranged from our home church.





                 The Difficult Road To Learning



Initially we did not discuss the issue with our pastor since he 

had been verbally critical of homosexuals from the pulpit, 

comparing them with alcoholics and deviants of society.  In the 

church library we found books that primarily addressed 

homosexuality from a religious fundamentalist perspective.  These 

books quoted surveys of prison populations from the 1940s, the 

statistical validity of which is not even recognized with today's 

collective body of knowledge.  They told us that homosexuality 

was a mental illness, that all gay people are promiscuous, that 

most come from non-functional families and typically have a lack 

of religious training.  But this stereotype did not fit our 

family experience.  It became obvious that we would have to 

continue our search elsewhere if we were going to be able to 

relate to our son's experience.  So we began to study.  We 

prayed.  We read Scripture.  We sought the wisdom of theologians 

and scientists.  We listened to the voices of tradition and of 

friends.



Our son helped us gain a connection with PFLAG (Parents, Family & 

Friends of Lesbians and Gays).  This gave us the opportunity to 

better understand the homosexual point of view.  We were 

introduced to a community of people that we had previously 

ignored but would soon come to love.  We will always be grateful 

for the open, non-judgmental discussions and the information that 

PFLAG helped us to gain.



Eventually we did spend time with our pastor.  Unfortunately this 

was not a positive experience for us.  Even though our pastor 

expressed his love for our family, he was unable to relate to the 

profoundness of our situation.  Perhaps the most important thing 

that came from those meetings was the fact that he was able to 

put a significant face from the congregation on the homosexual 

issue.  It is particularly disheartening to us that he continues 

to provide leadership in the campaign against inclusiveness of 

homosexuals in our denomination.  As the gap between us widened 

it became impossible for us to give credence to his sermons, 

finally reaching a point were we could no longer sense the Holy 

Spirit when entering the sanctuary of that church.



As we continued to investigate the issue of "choice," we learned 

there is general agreement in the scientific community that 

sexuality is forged at an incredibly early age, long before 

puberty.  We also learned that the American Psychiatric 

Association removed homosexuality from its list of abnormalities 

in 1973.  These realities strongly support the position that none 

of us actually "chooses" our sexual orientation.  Our "choice" is 

whether to honor what is naturally us or to honor what is natural 

to the majority of society.  Can any of us heterosexuals pinpoint 

the time in our lives when we made the "choice" to be straight?  

Our son put it in perspective for us when he said, "Why would I 

'choose' a life of discrimination and pain if I really had a 

'choice'?"



Homosexuality is a many faceted issue. False stereotypes and 

unwarranted prejudices make "coming out" (for the individual and 

the family) an extremely painful and emotional process.  As 

parents we had an additional issue to deal with.  After finding 

out that our child was gay, we initially experienced an extreme 

disappointment that all the dreams and expectations we had for 

him were gone -- things like marriage, children and job 

opportunities.  As we challenged that belief, we came to realize 

that the opportunity to have a committed relationship, family, 

and employment worthy of his talents could still be a reality.  

However, it would now take on a new dimension.  The love and 

respect parents provide is absolutely critical for any child to 

achieve their dreams.



We have learned that hate crimes against people who are gay (or 

perceived to be) continue to rise.  A University of Washington 

study of 500 community college students reported to the August 

1998 American Psychological Association meeting that 10% of those 

surveyed admitted to some level of abuse toward homosexual people 

and felt it was socially acceptable to do so.  Government 

statistics confirm that lesbian and gay youths are two to six 

times more likely to attempt suicide and that they account for 

30% of completed suicides among teens today.  One in four 

homosexual youths are kicked out of their homes and are forced to 

live on the streets.





            Theological Issues From a Lay Perspective



We have learned that mature Christians can and do disagree on the 

Biblical position of homosexuality and can still remain faithful 

to God.  It is noteworthy that scholars from both perspectives 

ethically debate the few texts referred to as condemning 

homosexuality.  It seems unwise for us to accept these few 

passages as "God's Position" on the subject when they are so 

diversely interpreted.  On the other hand, Jesus had a great deal 

to tell us about how to treat people who are different from the 

majority.  Because human beings in whatever shape, form, race, or 

sexual orientation are made in the image of God, they are always 

to be treated with love and respect.



John Robinson, in his sermon to the Pilgrim Forebears, makes the 

point, "God has yet more light to break forth from his word."  

For example, the earlier confessions of our faith did not 

explicitly draw the conclusion from scripture that women and men 

are equal.  The practice of their culture obscured their vision 

of this Biblical truth, just as for so long the equality of 

people of all races have not been understood and practiced.  

Changes in our world and the growth of our body of knowledge have 

forced us to look again at scripture and understand more clearly 

the liberating direction to which it points.  The pattern of 

bringing our new problems to scripture is one that every 

generation must follow.



Richard Wyatt (Executive, Rocky Mountains synod, PCUSA) reminds 

us:



     At whatever theological or political end of the table we 

     are sitting, Jesus has (also) invited those of our 

     opposites to sit at the same table.  We are to be united in 

     more than just the invitation.  We are also united in the 

     Great Commission ... to tell the good news and make 

     disciples.  But that is a lot harder than protecting our 

     table against the 'enemy' on the other side ....  And so we 

     expend our energy and resources in fighting against one 

     another, siding with Satan to destroy Christ's community, 

     instead of doing the evangelism and witness a true faith 

     demands.



Yet many of us are unable to tolerate a liberal perspective.  

However, by definition, Christianity is a "liberal" religion.  

Certainly Jesus was considered to be "liberal," as well as all 

the other great reformers.  Martin Luther's position on being 

"saved by grace" directly opposed the Roman Catholic position of 

"good works" and was at the very heart of the Protestant 

Reformation of four centuries ago.  But as far-sighted as Luther 

was, he was still confined by the limits of the existing base of 

knowledge of his day.  Copernicus had claimed that the *sun, not 

the earth,* was at the center of the universe.  Luther condemned 

Copernicus referencing Joshua 10:13 and saying, "This fool wishes 

to reverse the entire science of astronomy."



The point here is that each generation, with the help of the Holy 

Spirit, must search the pages of the Bible to answer the unique 

issues of its day.  The beauty of the Reformed faith is that we 

will always have differences of opinion as to what each of us 

believe God's plan to be and we must remain in dialogue.  One 

result of such dialogue is that on Oct. 31, 1999 (Reformation 

Sunday) Lutheran and Roman Catholic officials came to full 

agreement on the doctrine that "grace alone," leads to salvation.  

This does not mean that the two churches are ready to merge or 

agree on all matters, but God has to be smiling at this kind of 

progress.



The peace of the Holy Spirit came for us through reading the 9th 

chapter of John.  Jesus and the disciples come upon the man who 

was blind from birth.  The disciples ask, "who sinned, this man 

or his parents, that he was born blind?"  And Jesus says, 

"Neither this man nor his parents sinned, but this happened so 

that the work of God might be displayed in his life."  Jesus 

places mud on the man's eyes and tells him to go wash in the 

pool.  The man obeys and gains his sight.  It is encouraging to 

us that here is a man who also is considered to be a sinner 

according to the traditions of his day.  But Jesus assures us 

that no one sinned, but that the man was born this way so the 

works of God would be made manifest in him.



It has been our experience that God doesn't always answer prayers 

the way we expect.  Sometimes we are refocused.  We think back on 

two of our parents and two very close friends.  All had very 

different Christian walks and each served God marvelously 

according to their talents.  The other common thread between them 

was that each succumbed to cancer.  It is doubtful that any four 

people have ever been prayed for harder than these -- Prayers 

that their bodies would be made whole again and for their pain to 

subside.  But God said no, reminding us He makes our spirit 

whole, our bodies are only temporary.  Similarly, our son prayed 

and we prayed, that his affliction would be taken away.  But God 

said no, I created you this way that my work might be displayed 

in your life.



Our vision was refocused.  We finally understood that our son's 

affliction, and ours for that matter, was not that he is gay.  

The affliction we suffered under was fear.  As we were reminded 

that God created us and truly loves us for who we are, the fear 

and guilt subsided.  There was yet another lesson in John chapter 

9, which convicted us.  In verse 18 we see a heated discussion 

develop between the pharisees, the newly sighted man, and his 

neighbors.  An important thing happens.  Even under the fear of 

being put out of the synagogue, the parents speak up on their 

son's behalf.  Those who are ashamed of the apparent infirmities 

of others may take a reproof from these parents, who freely 

owned, "This is our son, though he was born blind, and lived upon 

alms."  Though they did not understand all that had transpired, 

they were fully assured of it.  Can we show any less faith?





       What Pastors And Church Leaders Need to Understand



Even as long time leaders in our home church, we came to feel 

like outsiders, primarily because the ruling leadership only 

allows a single conservative opinion to be voiced.  Think how 

much more difficult it must be for the less connected people.  

There are more people in our congregations impacted than we 

realize.  Statistics reveal that one in four families has a gay 

member in the immediate or closely extended family.  Churches are 

not equipping families to appropriately work through the related 

issues.  Being made to feel unworthy and unwelcome, gays of all 

religious persuasions are walking away from their denominations.



The gay community has been relegated to a status of second class 

Christians (you can be in our church as long as you follow a 

"straight" lifestyle, or as long as your actions do not make me 

uncomfortable).  The irony of the ordination debate is that we 

should be ordaining homosexuals, if for no other reason than 

because the vast majority of "straight" Christians make no 

attempt to minister to the gay population.



If you are a church leader who is not well informed about both 

sides of the homosexual issue, the guidance you provide a family 

will most likely do far greater damage than good.  We spent a 

great deal of time investigating Ex-Gay Ministries (organizations 

that believe that homosexuality is not part of God's plan for 

us).  Typically these groups use a combination of prayer, varying 

methods of persuasion, and reparative (conversion) therapy to 

change a person's orientation.  Although genuinely well intended, 

the impact of these ministries can be devastating.  There is no 

significant evidence that a person's sexual orientation can be 

changed.  Some participants in this experience are able to change 

their behavior for varying lengths of time, but for many the 

aftermath of this conversion process is horrifying.



The dropouts of these programs (who quite frequently enter them 

as a last resort) are at extremely high risk of suicide, most 

likely from the hopelessness and guilt forced on them during the 

treatment process.  As a result of the social stigmas placed on 

homosexual people, they are ten times more likely to suffer from 

alcohol and or drug addiction.  Gay youth are seven times more 

likely than their peers to commit or attempt suicide.  It is 

important to remember that the American Psychological and 

American Psychiatric Associations long ago removed homosexuality 

from their list of abnormalities.  The APA of Washington State 

has declared reparative therapy to be unethical for use with 

sexual orientation.  The American Academy of Pediatrics states 

that, "the psychosocial problems of gay and lesbian adolescents 

are primarily the result of societal stigma, hostility, hatred 

and isolation."  The American Medical Association makes similar 

comments.  We thank God that we did not force our son into 

reparative therapy.



Families newly caught up in the homosexuality issue are very 

fragile.  If you are mentoring with such a family it is critical 

that you maintain trust by holding in confidence what they share 

with you (unless you receive their permission otherwise).  In our 

case that confidence was violated by our pastor and even though 

we have forgiven the specific indiscretion, this is not a person 

we will soon confide in again.  The information that was shared 

rapidly moved along to second and third parties.  Now we have 

unnecessarily strained relationships with all three.



Today's great debates within most mainline denominations center 

on the status and rights of homosexual people in the church.  The 

church has absolutely focused on the wrong issue.  The issue we 

should be spending our time on is how to minister to the 

homosexual community.  If you sincerely want to minister here you 

will need to make a choice whether you are trying to bring people 

to a relationship with Christ or trying to convert them to a 

straight lifestyle.  If the later is part of your goal, it will 

be quickly obvious to the recipient.  In general, mainline 

denominations have lost credibility with the gay community.  Too 

many high profile ministers continue to provide fuel to the 

bigots of this world by condemning homosexuals from the pulpit.  

A ministry to gay people can not be successful until trust is 

regained.  There are many stereotypes and a lot of false 

information to overcome before a congregation will truly be 

capable of being open and accepting of the gay community.  This 

experience will take the congregation through many of the same 

stumbling blocks, emotions and pain that gay persons and their 

families experience.



A person's concept of theology has a great deal to do with how 

they view the Bible.  There was a time in the Presbyterian Church 

where we used the Bible to justify the oppression of African 

Americans, the subordination of women and the exclusion of 

divorced and remarried persons from church leadership.  But we 

are no longer there.  Dr. Jack Rogers, until recently Professor 

of Theology at San Francisco Theological Seminary, reminds us of 

the theological resurgence that took place in the 1940s, which 

refocused our thinking:



     Instead of viewing the Bible as a collection of inerrant 

     facts, the new theology affirmed that, 'the very human Bible 

     was the record of the very real encounter of God with 

     people.'  It attempted to correct the legalistic and 

     literalist fundamentalism of the 19th century and replace it 

     with an understanding of the totality of the life and 

     teaching of Jesus Christ.  Through the illumination of the 

     Holy Spirit we have come to view those passages used to 

     subordinate these groups of people, not to be in keeping 

     with the larger context which includes the awareness of the 

     cultural limitations of people in Biblical times, nor did 

     they include the perspective of Jesus who said the whole law 

     was summed up in the dual commandments of love God and love 

     your neighbor.



Why are we having so much trouble applying the same Biblical 

concepts to the current debate?  Dr. Martin Luther King Jr. 

categorized such behavior with this comment:



     The church at times has preserved that which is immoral and 

     unethical.  Called to combat social evils, it has remained 

     silent behind stained-glass windows, an echo rather than a 

     voice, a taillight behind the supreme court rather than a 

     headlight guiding men progressively and decisively to higher 

     levels of understanding.





                       Where Are We Today?



Certainly we would agree that heterosexuality is the societal 

norm.  We do not claim to fully understand the physiology and 

psychology behind homosexuality and we have difficulty relating 

to the orientation.  But our understanding is filtered through 

the glasses of white, middle class, heterosexual, American 

parents and it does not necessarily follow that homosexuality is 

not part of God's worldly plan.  It is incredible to realize that 

there is more information available in a single Sunday edition 

of the *New York Times* than there was in an entire lifetime 400 

years ago.  Science makes new discoveries every day and will no 

doubt make sense of the homosexual mystery long before the 

theologians ever come to agreement.



Generalized, degrading statements from the pulpit are significant 

factors that place the safety of the gay population at risk for 

their lives.  They exploit stereotypes and generate unfounded 

fears like many hold about all homosexuals being child molesters, 

when, in fact, statistics tell us that the overwhelming majority 

of child molesters are actually white, male heterosexuals.  When 

we speak about homosexuality we are speaking of people who are 

homosexual.  The word is an adjective that only describes a very 

small part of who they are.  They are brothers, sisters, friends, 

children, next door neighbors, fellow church members and people 

with whom we work.



We are devastated by the murders, like that of Matthew Shepard 

(the young gay man who was tied to a fence near Laramie, Wyoming 

and beaten to death in October of 1998).  The Rt. Rev Steven 

Charleston (then Chaplain of Trinity College) believes that silence is 

what killed Matthew Shepard -- "The silence of Christians who know 

that our scriptures on homosexuality are few and murky in 

interpretation and far outweighed by the words of a Savior whose 

only comments on human relationships were to call us to never 

judge but only to love."



It challenges us to think that the holocaust in Europe probably 

did not happen because there were too many Adolf Hitlers, but 

more likely happened because there were not enough Oskar 

Schindlers.  Each of us must speak out for those who do not have 

a voice.  We will continue to examine our own prejudices and 

challenge stereotypes wherever we find them.  We will work for 

a church that seeks to include rather than exclude those who do 

not fit the common mold.



We do not claim to have all the answers.  No doubt God will 

continue to reveal to us in ways we currently do not understand.  

While we struggle daily with the internal conflicts within the 

greater church, we have found ourselves blessed -- Blessed by our 

son's faith in God -- Blessed because God continues to walk with 

us through all the confusion -- And blessed because we have been 

challenged to a deeper understanding of our faith.  A wise person 

told us, "Life is change, but growth is optional."  When it comes 

to growth, all of us have a "choice." -- Russ & Anita Calhoun, 

Elders, Presbyterian Church (U.S.A.), email RusClhn@cs.com



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



CONVERSIONS



              The Conversion of William P. Thompson



The Lazarus Project Board of Governors is pleased to announce 

that it has selected William P. Thompson (former Stated Clerk of 

the UPCUSA General Assembly) to receive the 2001 Lazarus Award. 

There are many, many reasons why he was chosen, but the most 

important consideration to those of us on the board is that this 

is a person who has changed his mind and changed his heart -- and 

who now lives in the light of his conversion.



The award banquet will be held on Saturday evening, February 24, 

in Pasadena, CA. -- Sonnie Swenston.



The following is excerpted from "In Conversation with Joe 

Rightmeyer" by former MLP co-moderator Scott Anderson, part of 

"Sexual Orientation and Ordination Standards, a Conversation" 

from: *The Nature of the Unity We Seek in Our Diversity: Papers form 

the Atlanta Conference on Unity and Diversity, April 1999*, 

edited by Theodore A. Gill, Jr., Louisville: Office of the 

General Assembly, Oct. 1999. Available at 

.



                       William P. Thompson



Some of you may know of William P. Thompson, former Stated Clerk 

of the General Assembly. For those of us in the gay and lesbian 

community, William P. Thompson is also known as the architect of 

*definitive guidance*, the original policy of the Presbyterian 

Church which disenfranchised us from participating as church 

officers.



In 1979, I was elected by the General Assembly to be a youth 

delegate to the Governing Board of the National Council of 

Churches, on which William P. Thompson also sat. After our last 

Board meeting together in 1984, the next time I saw Bill Thompson 

was six years later at Nassau Presbyterian Church in Princeton, 

New Jersey. He and his wife Mary had come to an adult education 

class at Nassau Church to hear me tell my story of leaving the 

Presbyterian ministry.



Bill and Mary invited me for lunch at their home, with other 

members of the church, and then offered to drive me to the 

airport for the my trip back to California. At the end of the 

hour drive, as he helped me unload my bags from the car, Bill 

Thompson turned to me and said, "I believe our church has made a 

mistake." I struggled into the airport with my luggage, sank into 

a corner, and wept.



Bill Thompson recently wrote, "... my mind was changed on this 

issue over a period of years largely through factors outside of 

my control. I felt that God was nudging me in the new direction 

...."



A change of heart concerning the place of gays and lesbians in 

the life of the Presbyterian Church comes through a process of 

conversion. Bill Thompson's story is a contemporary 

illustration of Acts 10, which describes Peter's conversion 

to the gospel truth that "God shows no partiality" (vs. 34), 

because, as Peter testifies, "God has shown me that you should 

not call any person common or unclean" (vs. 29).



The *Book of Acts* brings to life the story of an unlikely group of 

people who were caught up in the most dramatic institutional 

change in the history of the Christian church. And Peter does not 

seem a likely change agent.  As leader of the Jerusalem church he 

was an institutional man, not prone to risk taking. But after his 

encounter with Cornelius in Acts 10, empowered by the Holy 

Spirit, something profound happens to Peter. He garners the 

courage to return to Jerusalem and silence the conservative wing 

of his own movement, which demanded that all baptized gentile 

Christians be circumcised as required by Jewish law, and which 

wanted to continue the patterns of separation which the scribal 

tradition had established.



It was Peter who laid the foundation for that seminal meeting of 

the Jerusalem Council in Acts 15 -- the New Testament version of 

the Presbyterian General Assembly -- where the theology of 

inclusion was institutionalized. It was a bitter conflict that I 

believe ultimately cost Peter his leadership position.



As Luke recounted this history, Peter was the key figure, the one 

who pulled the linchpin that brought down the whole structure of 

separation and exclusion enshrined in scripture and in centuries 

of tradition and simply taken for granted by ordinary people on 

the street. Without his personal conversion, without his change 

of heart, what happened institutionally would not have taken 

place.



The hard truth is that you can't plan for someone's conversion. 

You can't make one individual -- let alone an entire 

denomination -- "experience a change of heart." You can't 

manipulate it, or strategize for it, 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, over which More 

Light Presbyterians and Presbyterians for Renewal have absolutely 

no control.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



CHAPTERS



                    New Chapter in Charlotte



            Presbyterians meet to support homosexuals

                 Members' goal is advocacy group



              By Tim Funk, The *Charlotte Observer*

              Reprinted with thanks and permission



Charlotte, NC, Oct. 30, 2000. -- The 32 Presbyterians who 

gathered Sunday afternoon at St. Martin's Episcopal Church began 

by forming a circle, joining hands, and bowing heads. Cullen 

Ferguson, the local TV anchor and the father of a gay son, was 

asked to lead the prayer.



"Dear God," he said, speaking aloud for the others. "Our 

denomination is deeply divided over your gift of sexuality. Some 

within this room have been excluded from full participation in 

your church."



Then, after the "Amens," Ferguson and his fellow Presbyterians 

got down to the business of launching "More Light Presbyterians," 

a local chapter of a group that has been pushing the Presbyterian 

Church (U.S.A.) to approve the blessing of same-sex unions and 

the ordination of non-celibate homosexuals.



At a time when a war is raging within most mainline Christian 

denominations about the issue of homosexuality, dissident members 

representing gays and lesbians, and friends and families of gays 

and lesbians are making their case through advocacy and outreach 

groups with names such as Rainbow Baptists, Lutherans Concerned, 

and Dignity/U.S.A. (Catholics). Within United Methodism, gay-

friendly churches are called Reconciling churches.



Instead of dropping out of their ancestral churches or joining 

the Metropolitan Community Church -- a denomination formed by 

gays and lesbians -- More Light Presbyterians and the others say 

they want to work from within to change their long-time spiritual 

homes.



"I grew up in the Presbyterian Church," said John Mayes, a former 

youth minister at Covenant Presbyterian Church, where his father 

was once associate pastor. Mayes, who initiated Sunday's meeting, 

is an openly gay member of Seigle Avenue Presbyterian Church. "My 

experience in the church has not been one of abuse, but it has 

been one of neglect."



He wants to change that for other gays and lesbians by 

undertaking what he called "the struggle for understanding."



The struggle could be an uphill one in Charlotte, which was 

founded by Scottish-Irish Presbyterians in the 1700s and even now 

is home to one of the more conservative presbyteries of the 

Presbyterian Church (U.S.A.). It was one of the four 

presbyteries, in fact, that submitted an "overture" -- or motion 

-- to officially ban same-sex unions. The proposal passed the 

denomination's national General Assembly by 17 votes last summer 

and is now up for votes by the 173 presbyteries around the 

country.



Alan Elmore, the general presbyter of the Charlotte Presbytery, 

said the More Light Presbyterians hold a minority view locally. 

Most Presbyterians, he said, don't want to get bogged down with 

such a controversial issue. He doubted the presbytery would 

consent to hear a presentation by Mayes' new group.



"To get tied up in controversial things is not productive for the 

life of the presbytery," he said.



The Presbyterian Church (U.S.A.) is also on record as opposing 

the ordination of anyone having sex outside of marriage -- a 

stand that effectively rules out gays and lesbians.



The battle about whether to sanctify same-sex relationships and 

ordain gay ministers who have partners has also dominated recent 

meetings of other Protestant denominations. The United Methodists 

voted in May to reaffirm their opposition to homosexual behavior, 

gay unions and active gay clergy. And though there are no 

Episcopal bylaws forbidding same-sex ceremonies, Episcopal 

bishops voted in July to reject a proposal that church officials 

develop rites to bless homosexual relationships.



Traditionalists argue that it's the Bible that condemns 

homosexuality, citing Paul's letters in the New Testament and the 

Books of Genesis and Leviticus in the Old Testament.



But members of More Light Presbyterians -- a name that comes from 

a 1620 sendoff sermon to the Puritans -- said Sunday that the 

Bible has also been used selectively in the past to justify 

churches' support for slavery and second-class citizenship for 

women.



"The churches have historically been behind on all of these 

issues," said Gwen Ferguson, Cullen's wife and a co-founder of 

Sunday's group. "Instead of being the headlights for us, they've 

been the taillights."



North Carolina has been in the thick of these national clashes 

about homosexuality:



The Cathedral of All Souls, an Episcopal church in Asheville, has 

decided to offer blessings for gay couples who have committed to 

each other and are members of the parish. The church cleared its 

decision with the Rt. Rev. Robert Johnson, bishop of the 

Episcopal Diocese of Western North Carolina, who has said he 

wants to support whatever a congregation decides is appropriate 

for its members.



Former United Methodist Minister Jimmy Creech, a long-time North 

Carolinian who was defrocked for performing a same-sex union, has 

become chairman of the board at Soulforce, an interfaith network 

whose members were carted off to jail for civil disobedience at 

some of the denominational meetings last summer.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                    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, MichaelAdee@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: Mitzi Henderson (2001-G), 16 Sunset Lane, Menlo 

Park, CA 94025-6732, 650-854-2598, fax 650-854-4177, 

mitzigh@aol.com; William H. Moss (Bill, 2001-I), 535 Steiner St., 

San Francisco, CA 94117, 415-864-0477, WHMoss@yahoo.com



COMMUNICATIONS SECRETARY: Donna Riley (2002-G), 318 East Capitol 

St. N.E., #5, Washington, DC 20003, 202-547-7135, 

dmriley@alumni.princeton.edu



RECORDING SECRETARY: Gene Huff (2002-I), 658  25th Ave., San 

Francisco, CA 94121, 415-668-1145, genehuff@pacbell.net



TREASURER: John McNeese (2001-G), 1300 Brighton Ave, Oklahoma 

City, OK 73120-1404, 405-848-7498, John3317@home.com



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                     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 (2003-G), 111 Milburn St., Rochester, NY 14607-

2918, 716-271-7649, rcarter@rpa.net



Tony De La Rosa (2001-I), 4545 Bedilion St., Los Angeles, CA 

90032-2001, 213-926-2787, tonydlr@ix.netcom.com



Marco Antonio Grimaldo (2003-I), 93 E. Main, #402, Newark, DE 

19711, 202-607-7629, mgrimaldo@earthlink.net



Eunice Poethig (2003-I), 3606 Trail Ridge Rd., Louisville, KY 

40241-6221, ebpoethig@unidial.com



Pat Rickey (2003-I) 13114 Holston Hills, Houston, TX 

77069, 281-440-0353, 281-440-1902 fax, RickeyMLP@aol.com



Bear Ride (2002-G), 1680 N. Holliston Ave., Pasadena, CA 91104, 

626-398-9936, bears@usc.edu



Erin K. Swenson (2003-G) 1071 Delaware Ave. S.E., Atlanta, GA 

30316-2469, 404-627-4825, ErinSwen@aol.com



Robin White (2002-I), 300  Birkwood Pl., Baltimore, MD 21218, 

410-235-2429 home, 410-435-4330 work, RKayeWhite@aol.com



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                      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 Riley, 318 East Capitol St. N.E., #5, 

Washington, DC 20003, 202-547-7135, dmriley@alumni.princeton.edu



MLP DATABASE: Dick Lundy, 5525 Timber Ln., Excelsior, MN 55331, 

612-470-0093 h., dick_lundy@pcusa.org, DLundy@Spacestar.net.



PRESBYNET: Bill Capel, 123-R W. Church St., Champaign, IL 61820-

3510, 217-355-9825 wk., 352-2298 h., Bill@Capel.com



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, MichaelAdee@aol.com



CHAPTER CONSULTANT: Gene Huff, 658  25th Ave., San Francisco, CA 

94121, 415-668-1145, genehuff@pacbell.net



SEMINARY & CAMPUS GROUPS: Johanna Bos, Louisville Presbyterian 

Theological Seminary, 1044 Alta Visa Rd., Louisville, KY 40205-

1798, jbos@lpts.edu



STRATEGY: Tricia Dykers Koenig, Covenant Network, 3967 Navahoe 

Rd., Cleveland Heights, OH 44121, 216-658-1770, 216-658-0590 

(fax), 216-381-0156 (home), triciadk@covenantnetwork.org



JUDICIAL ISSUES: Bear Ride, 1680 N. Holliston Ave., Pasadena, CA 

91104, 626-398-9936, bears@usc.edu; Tony De La Rosa, 4545 

Bedilion St., Los Angeles, CA 90032-2001, 213-926-2787, 

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.



SHOWER OF STOLES PROJECT: Martha G. Juillerat, Director, 57 Upton 

Ave. S., Minneapolis, MN 55405, 612-377-8792, StoleProj@aol.com, 

www.showerofstoles.com.



THAT ALL MAY FREELY SERVE: Jane Adams Spahr, P.O. Box 3707, San 

Rafael, CA 94912-3707, 415-457-8004, 415-454-2564 fax, 

JanieSpahr@tamfs.org, http://www.tamfs.org



PRESBYTERIAN ACT-UP: Lisa Bove, 1037 N. Ogden, #10, West 

Hollywood, CA 90046, 323-650-2425, lbove@chla.usc.edu; 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; The Rev. Susan Halcomb Craig, c/o United 

University Church, 817 W. 34th St., Los Angeles, CA 90007, 213-

748-0209 ext. 12, fax 213-748-5531, scraig@usc.edu



TRANSGENDER CONCERNS: Erin K. Swenson, 1071 Delaware Ave. S.E., 

Atlanta, GA 30316-2469, 404-627-4825, ErinSwen@aol.com



YOUTH AND YOUNG ADULT CONCERNS: Brian Cave, 199 8th St, Apt. 3, 

Brooklyn, NY 11215, 718-369-6434, ClemsonBC74@aol.com



LATIN AMERICA: The Rev. Tom Hanks, Lavalle 376-2D, 1047 Buenos 

Aires, Argentina, thanks@thanks.wamani.apc.org



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MLP PRESBYTERY LIAISONS



Arkansas: Greg Adams, 314 Steven, Little Rock AR 72205, 501-224-

4724, sgadams@Aristotle.net



Cascades: Janet Stang, 1244 Looking Glass Way, Central Point, OR 

97502, 541-664-9189, stangp@transport.com



Charlotte: John Barry Mays, 1020 Arosa Ave. #5, Charlotte NC 

28203, 704-358-8042, amayesd@worldnet.att.net



Cincinnati: Hal Porter, 4160 Paddock Rd., Cincinnati OH 45229, 

513-861-5996, hgporter@hotmail.com



Denver: Laurene Lafontaine, 520 Grant St. #2, Denver CO 80209, 

303-282-5573, lafden@uswest.net



Des Moines: Mike Smith, 1211 West St., Grinnell IA 50112, 641-

236-7955, michael.d.smith@pcusa.org



Detroit: John Lovegren & Dan Isenschmid, 269 McKinley Ave. Grosse 

Pointe Farms MI 48236, 313-885-9047, pointetox@CompuServe.com



East Iowa: Robin and Rick Chambers, 907 Fifth Ave., Iowa City IA 

52240, 319-354 2765, RChamb2912@aol.com



Heartland: Jeff Light, 4433 Campbell, Kansas City MO 64110, 816-

561-0555, jefflight@aol.com



Indian Nations: John McNeese, P. O. Box 54606, Oklahoma City OK 

73120, 405-848-2819, John3317@home.com



Los Ranchos: Carolyn Ekstrand, 85 Tarocco, Irvine CA 92618, 949-

719-7286, burmese_cats@yahoo.com



Mid-Kentucky: Michael Purintun, 522 Belgravia Ct. Apt. 2, 

Louisville KY 40208, 502-637-4734, michaelp@ctr.pcusa.org



Milwaukee: John Gregg, 3443 E. Waterford Ave., St. Francis WI 

53235, 414-486-9939, JOHN_GREGG.parti@ecunet.org



Missouri River Valley: Cleve Evans,3810 S. 13th St., #22, Omaha 

NE 68107, 402-733-1360, cevans@scholars@bellevue.edu



National Capital: Jeanne MacKenzie, 725 3rd St. SW, Washington, 

DC, 202-554-8281, jmackenzie@execware.com



New Hope: Jim Foster, 500 Meadow Run Dr., Chapel Hill NC 27514, 

919-933-0498, j-efoster@mindspring.com



Newton: Laura Collins, 1 Wapalanne Rd., Branchville NJ 07826, 

revlic@juno.com



New Brunswick: Jim Anderson, P. O. Box 38, New Brunswick NJ 

08903, 732-249-1016, Jda@scils.rutgers.edu



New Castle: Patrick Evans, 91 E. Main St., #402, Newark, DE 

19711, 302-266-9878, pevans@UDel.edu



New Covenant: Sara Jean Jackson, 4383 Fiesta Lane, Houston TX 

77004, 713-748-4025, sjackson@netropolis.net



North Puget Sound: George Fuller, 5261 Dunbar St. Vancouver BC 

V6N 1W1, Canada, 604-261-33417, loisf@interchange.ubc.ca



Northern Kansas: Tammy Rider, 3002 SW Randolph, Apt.A. Topeka KS 

66611, 785-266-6695, TRider7140@aol.com



Northern New England: Ken Wolvington, 118 Shore Road, Burlington 

VT 05401, 802-862-6605, kenwolv@prodigy.net



Pacific: Lisa Bove, 570 N. Irving Blvd. Los Angeles CA 90004, 

323-465-5745, lbove@chla.usc.edu



San Gabriel: Charles R. Houdek, 1420 Santo Domingo Ave., Duarte 

CA 91010, 626-303-5531, crh68@webtv.net



San Francisco: Gene Huff, 658 25th Ave. San Francisco CA 94121, 

415-668-1145, genehuff@pacbell.net



San Jose: Marcia Ludwig, 6247 Shady Grove Dr., Cupertino CA 

95014, 408-255-8467, church@fpcsj.org; Derrick Kikuchi, 29 Mar 

Vista Ct., Daly City CA 94014-1414, 415-586-1416, 

derrick@wkmn.com



Seattle:  Lindsay Thompson, 200 W. Mercer St. Suite 207, Seattle 

WA 98119, 206-285-4130, tradelaw@thompson-law.com



Shenandoah: John E. Harris, 572 Atwood Drive, Gerrardstown WV 

25420, 304-229-9227, john.harris1@ecunet.org



Southern Louisiana: Ellen Morgan, 2285 Cedardale, Baton Rouge LA 

70808, 504-344-3930



Southern New England: Jack Hartwein-Sanchez, 149 Bramble Way, 

Tiverton RI 02878, 401-624-6698, jackmlp@earthlink.net



Utica: Judith A. Westerhoff, 33 Mulberry St., Utica NY 13323, 

315-853-6272, Br0adcloth@aol.com (first "o" is the number zero)



Western Kentucky: Michael Erwin, 426 St. Ann St., Owensboro KY 

42303, 270-683-6836, pastor@centralpchurch.org



Winnebago: Dick Winslow, 111 E. Water St. #100, Appleton WI 

54911, 414-731-0892, rwinslow@athenet.net



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                          MLP Chapters



MLP chapters provide an opportunity for local lesbian, gay, 

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 

to 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 national field organizer Michael 

Adee (369 Montezuma Ave., PMB #447, Santa Fe, NM 87501-2626, 505-

820-7082, fax 505-820-2540, MichaelAdee@aol.com).  Corrections 

and other changes in the chapter information listings should be 

sent to Michael.



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                  Seminary and Campus Chapters



LIAISON: Johanna Bos, Louisville Presbyterian Theological 

Seminary, 1044 Alta Visa Rd., Louisville, KY 40205-1798, 

jbos@lpts.edu



CHICAGO THEOLOGICAL SEMINARY: Heyward / Boswell Society. Marilyn 

Nash, 5757  South University Ave.,  Chicago, IL 60637, 

mnash100@aol.com



COLUMBIA THEOLOGICAL SEMINARY: Imago Dei, Andrew Foster Connors, 

404-377-2205, connors@mindspring.com; Katie Ricks, 404/377-9531, 

AuntKatieR@aol.com, Columbia Theological Seminary, P.O. Box 520, 

Decatur, GA  30031.



LOUISVILLE PRESBYTERIAN THEOLOGICAL SEMINARY: Student Chapter. 

Johanna Bos, 1044 Alta Vista Dr., Louisville, KY 40205, 502-8985-

3411, jbos@lpts.edu



McCORMICK THEOLOGICAL SEMINARY: Acts 10:15, McCormick Theological 

Seminary, Tanya Denley, 5555 S. Woodlawn Ave, Chicago, IL 60637, 

773-288-6220, tdenley@juno.com; James Hicks, 1519 W. Rosemont 

Ave. #2W, Chicago, IL 60660, 773-338-5278, booyim@21stcentury.net



PRINCETON: BGLASS, Bisexual, Gay, Lesbian, and Straight 

Seminarians, c/o Ken Evers-Hood, 208 Loetscher Pl., #2-A, 

Princeton, NJ 08542-1438, kenneth.evers-hood@ptsem.edu



SAN FRANCISCO THEOLOGICAL SEMINARY: SFTS More Light 

Presbyterians.  Dave Brague and Shelly Holle, 2 Kensington Rd., 

San Anselmo, CA 94960, 415-256-8349 (Brague), DSBrague@jps.net, 

415-482-0283 (Holle) SHolle@sfts.edu; Sally Juarez, 

sallyjuare@aol.com; Bill Bess, 19 Belle Ave #7, San Anselmo, CA 

94960, 415-460-0733, billbess@aol.com



UNION-PSCE: Whosoever More Light Chapter, Union-PSCE, c/o Jason 

B. Crawford, 3401 Brook Road, Richmond, VA 23227, 

whosoeverunion_psce@yahoo.com.



MACPROTESTANTS AT MACALESTER COLLEGE: Macprotestants, Lucy 

Forster-Smith, Chaplain, 1600

Grand Ave., St. Paul, MN 55105, 651-696-6298



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



                 Presbytery & Regional Chapters



            Persons listed are moderators or contact

                    persons for each chapter.



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



MONMOUTH (NEW JERSEY): Linda Rogers, Toms River, NJ, 732-473-

9155, mail via More Light Presbyterians, P.O. Box 38, New 

Brunswick, NJ 08903-0038.



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, rcarter@rpa.net



NEW CASTLE PRESBYTERY (Delaware): Patrick Evans, 91 E. Main St., 

#402, Newark, DE 19711, 302-266-9878, pevans@UDel.edu



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



DISTRICT OF COLUMBIA: "Open Doors," 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, Carol and Alice@gateway.net



TRIANGLE (NORTH CAROLINA): James R. Foster, 500 Meadow Run Dr., 

Chapel Hill, NC 27514-8022, 919-933-0498, j-efoster@mindspring.com; 

Jack Cover, Chairperson, 919-933-0498.



CHARLOTTE: John Barry Mayes, 1020 Arosa Ave. #5, Charlotte, NC 

28203 704-358-8042; Gwen and Cullen Ferguson, Chapter 

Coordinators, www.gaycharlotte.com/morelight, mlpcharlotte-

owner@yahoogroups.com, amayesd@worldnet.att.net



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@cs.com



LAKE MICHIGAN PRESBYTERY: Rev. Janet Duggins, Westminster 

Presbyterian Church, 1515 Helen Avenue, Portage, MI 49002

 

MILWAUKEE, WISCONSIN: Dick Myers, 549 West Manor Circle, Bayside, 

WI 53217- 1735; 414-228-7466, dmyers@execpc.com; John N. Gregg, 

3443 E. Waterford Ave., St. Francis, WI 53235, 414-486-9939, 

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, 1300 Brighton Ave, Oklahoma City, OK 

73120-1404, 405-848-7498, John3317@home.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 Holston Hills, Houston, TX 77069, 281-440-

0353, RickeyMLP@aol.com



GRACE PRESBYTERY (Dallas / Fort Worth, TX): Jean Martin, 1220 

Brookside Dr., Hurst,TX 76053, 817-282-7449.



GRAND CANYON: Kimberly Murman, 303 E. Patrician Drive, Tempe, AZ 

85282, 480-967-2767 kmurman@worldnet.att.net ; Rosemarie Wallace, 

710 West Los Lagos Vista, Mesa AZ 85210, forster@asu.edu



NORTHERN NEW MEXICO (Santa Fe Presbytery): Jeanne and David 

McGown, 2751 Via Caballero Del Sur, Santa Fe, NM 87505, 505-471-

7371.

 

LOS RANCHOS (ORANGE COUNTY, CALIFORNIA): Linda A. Malcor, P.O. 

Box 749, Laguna Beach, CA  92652, 949-425-9979, 

Legend@malcor.com. Our meetings are usually on the 2nd Saturday 

of each month.  Check our webiste at 

http://DRAGONLORDS.dragonfire.net/mlpoc.htm for details!



* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *



               MASTHEAD (Publication Information)



MORE LIGHT UPDATE, Volume 21, Number 4, March-April 2001.  

ISSN 0889-3985.  Published bimonthly by More Light Presbyterians 

(for Lesbian, Gay, Bisexual and Transgender 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.  Printer: Ken 

Barta, Brunswick Typographic Inc.; Production Associate: Mario 

Alberto Aguilar Mejorada.  Electronic version available via 

email.



Email Discussion List: MoreLightPresbyterians@yahoogroups.com (To 

join, send email to: MoreLightPresbyterians-

Subscribe@yahoogroups.com; to leave, send email to: 

MoreLightPresbyterians-Unubscribe@yahoogroups.com).



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 2-24-00