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MORE LIGHT UPDATE
November-December 2001
Volume 22, Number 2
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HIGHLIGHTS

Youth, Children, and Our Families. Youth Triennium. A G.A. YAD.
Baptism. Poetry. New ML Church. Amendment 01-A Resources.
Questions & Answers. History. Meaning of Ordination. Heresy. A
More LIght Pastor. Seminarians. Commentary. Books. Our National
Field Organizers.

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FULL CONTENTS

CHANGES
OUR COVER: Good Samaritan Church, Pinellas Park, FL.
OUR NATIONAL FIELD ORGANIZERS
On the Road with Michael Adee: Following Jesus -- Affirming God's
Call for All
Katie Morrison Approved for Ordination as MLP National Field Organizer
SEMINARIANS: Called Out Conference and Call for Papers
Princeton Seminary Grads Organize
EVENTS
FEATURES
A Church for Youth, for Children, and for All Faithful Believers
God is Amazing! -- Youth Triennium, by Brian Cave
Youth Advisory Delegate Affirms Her Gay Brother at General Assembly
Waters of Love -- For Amy -- by Marilyn Nash
A Real Family, a sermon by Dr. Daniel R. Anderson-Little
Boundless, by Jim Wolfe
A NEW MORE LIGHT CHURCH: Church of the Pilgrims, Washington, DC
AMENDMENT 01-A
Pursuing Our Goal of a Church for All Believers
Ten Things You Can Do to Pass Amendment 01-A in Your Presbytery
Three Sisters Educational Resource Packet
On Reforming Our Ordination Standards Q&A from the Overture Advocates
Top Ten Print Resources
Top Ten Video Resources
The LGBT Liberation Movement in the Presbyterian Church (U.S.A.)
An Invitation for LGBT Members to Come Out
Ordination and the Church, by Richard Hong
Gay G.A. Commissioner Accused of Heresy
Beloved, Let us Respect One Another, by Gordon Shull
TAMFS Celebrates Virginia Davidson's 85th Birthday
[ELECTRONIC UPDATE ONLY]
IN THE WAKE OF THE VIOLENCE OF 11 SEPTEMBER 2001
Choose Healing Justice over Vengeance: An Open Letter to the
LGBT Community [ELECTRONIC UPDATE ONLY]
Blaming Gays & Lesbians
AROUND THE CHURCH
A Pastor Declares More Light, by Dave Condren
How Can the Church Change Its Standards?, by Jim Green
BOOKS
*Longtime Companions* Reviewed by Dave Tornblom
*Losing Matt Shepard* Reviewed by Craig Machado.
MLP OFFICERS
MLP Board of Directors
MLP National Liaisons
MLP PRESBYTERY LIAISONS
MLP CHAPTERS
MASTHEAD (Publication Information)

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*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.

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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, 732-932-7500 ex 8210 (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.

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CHANGES

Please record contact info. for our second National Field
Organizer: Katie Morrison, M.Div., KatieatMLP@aol.com (as soon as
she completes a move, we'll get phone number and address).

Board member Eunice Poethig has moved. Here's her new contact
info: Eunice Poethig, 1000 E. 53rd St., #613, Chicago, IL
60615, 773-324-8624, ebpoethig@unidial.com

Board member Marco Grimaldo has also moved. Here's his new
contact info: Marco Antonio Grimaldo, 221 Ridgemede, #109,
Baltimore, MD 21210, 202-669-2153, mgrimaldo@earthlink.net

Welcome new board members Mike Smith and Dick Lundy, who will be
filling out the terms of Robin White and Gene Huff, both in the
class of 2002. We express our profound thanks to Robin and Gene
for their valuable service to MLP. Here are listings for Mike
and Gene:

Dick Lundy (2001-I), 5525 Timber Ln., Excelsior, MN 55331,
952-470-0093, DLundy@Spacestar.net

Mike Smith (2002-I), 1211 West St., Grinnell IA 50112, 641-236-
7955, michael.d.smith@pcusa.org

Please change MLP co-moderator Bill Moss' email from
WHMoss@excite.com to WHMoss@yahoo.com

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OUR COVER: Good Samaritan Church, a joint PCUSA and United Church
of Christ congregation in Pinellas Park, FL (just north of St.
Petersburg) graces our cover. Good Sam is both a More Light
Church and an Open and Affirming congregation in the UCC. It is
the new church home of your editor Jim Anderson and his spouse
Rafael Catala. We plan to celebrate our 30th anniversary there
in February 2002! (Photo from Harold Brockus, pastor.)

Other photos have been contributed by Michael Adee, Brian Cave,
Bill Moss, Marilyn Nash, and Jack Hartwein-Sanchez.

*Send us your photos -- especially photos of More Light
Churches!* (We need physical photos, not digital!)

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OUR NATIONAL FIELD ORGANIZERS

On the Road
with Michael Adee
MLP National Field Organizer

Following Jesus -- Affirming God's Call for All

"It is an important thing to recognize that to be a follower of
Jesus is to be so -- not on the merits of the follower -- but on
the basis of the One who calls. And just who are we mortals to
question the calling that our Lord has made to his gay, lesbian,
bisexual and transgender children," offers the Rev. Dr. Peter
Gomes, Chaplain and Professor of Christian Morals, Harvard
University.

These are incredibly providential, timely and relevant truths to
remember as our presbyteries are considering and voting on
Amendment A on ordination and as all of seek to follow Christ
with grace and modesty, seeking "more light." And how can we
mortals get in the way of God's call to ministry to God's
children?

All across this country more and more individuals, families,
congregations, MLP Chapters and groups on Presbyterian college
and seminary campuses are committed to working for the full
inclusion of LGBT people and our families into the life, ministry
and witness of our Church. And, we work heart to heart, side by
side, with Martha Juillerat and The Shower of Stoles Project and
That All May Freely Serve, along with Voices of Sophia,
Witherspoon Society, Semper Reformanda, Presbyterian Peace
Fellowship, Presbyterian Partnership of Conscience and other
progressive Christian groups.

A frequent question people ask now, "What do you think will
happen with Amendment A?" (the constitutional amendment on
ordination which removes the categorical exclusion of LGBT people
and single heterosexuals that has been sent to the presbyteries by the
213th General Assembly by a vote of 60%). My answer, and my
prayer, is that the presbyteries will thoughtfully consider, and
discern God's will for our Church as did the General Assembly in
Louisville. It is our Church's best opportunity in 23 years to
remove the anti-gay prejudice and discrimination in our church
laws and practices and to open the way for God's spirit to work
in our midst.

The MLP Chapter in Northern New Mexico met at La Mesa
Presbyterian Church, Albuquerque for its bi-monthly chapter
meeting. Jeanne McGown facilitated the gathering and we had
people from 12 different churches represented. Education for the
presbytery and outreach to local congregations are top
priorities.

Mitzi Henderson, Chuck McClain, Tom Hanks and I participated in
the International Lesbian and Gay Association's annual meeting in
Oakland, CA. Tom is one of the principal organizers for ILGA's
working group on homosexuality and religion, as well as director
of the international ministry with sexual minorities, Other
Sheep, and he's also our MLP liaison to ILGA. It was an
extraordinary interfaith event and our educational materials were
so appreciated by the participants who came from many countries
and faith backgrounds. A highlight of my trip to the Bay Area
was a visit with Joan and Gene Huff, long-time activists and
faithful allies.

A trip to the Midwest included a visit with local leadership in
the Presbytery of Cincinnati, outreach to Knox Presbyterian
Church and Mt. Auburn Presbyterian Church, Cincinnati, OH.
Spending some time on Labor Day with former Board member, Hal
Porter, pastor emeritus, Mt. Auburn Presbyterian Church, and
friends from that church was a gift and an encouragement to my
spirit.

Spending the weekend with 200 Presbyterian Women from the Synod
of the Southwest at Ghost Ranch Conference Center, Abiquiu, NM
was a blast. I served on a panel on various pastoral care
concerns that also included the Rev. Rebecca Reyes of the Church
of the Reconciliation, Chapel Hill, NC. In the sacred space that
is Ghost Ranch, women by the dozens came up to me to talk about
their families, their LGBT children or grandchildren, and their
hopes for their churches to be more open and loving to all of
God's children. Of the 200 sets of educational materials that I
had available, all but a handful were taken by the end of the
gathering.

Katie Morrison, National Field Organizer, and I met together to
share hopes and dreams about MLP, the LGBT Movement in our
Church, and how we will support one another and our colleagues
(this means you!) all across the country in churches,
presbyteries, and on Presbyterian college and seminary campuses.
Katie and I were working when the September 11th terrorist attack
hit; like all of us, we were stunned and she suggested that we
light a candle and pray for all those affected, which we did.

Marco Grimaldo, Martha Juillerat, Mark Palermo, Chris Glaser and
I were in Chicago together for three sets of working groups that
included WOW 2003, Open Hands, and the Welcoming Church Movement
denominational program leaders. Mark is our representative to
the advisory group to Open Hands. Chris is its editor and he
does an excellent job with this fine LGBT Christian journal.
Martha offered a training for program leaders on The Shower of
Stoles Project and became an affiliate member of that group.
Marco is our representative on the WOW 2003 Coordinating
Committee that is putting together its next conference.

"A Celebration of More Light Weekend" in Phoenix, AZ, September
28 -30 was hosted by Palo Cristi Presbyterian Church of Paradise
Valley, Celebration of Life Presbyterian Church of Mesa, and the
Grand Canyon Chapter of More Light Presbyterians. Clergy and lay
leaders from eight churches came together for inclusive worship,
education, local organizing, and celebration of these two More
Light Presbyterian Churches. I preached at Palo Cristi and
facilitated a Christian Education program. That afternoon
Celebration of Life Presbyterian Church hosted a luncheon and
program. We had a display of The Shower of Stoles Project at
both churches.

Special thanks to the Rev. Peggy Roberts, the Rev. Kimberly
Murman, Rosemarie Wallace and Isabella Wahl and their committees
who made this celebration and education weekend possible for
their churches and Grand Canyon Presbytery.

From Oakland to Albuquerque, Cincinnati to Ghost Ranch, and
Chicago to Phoenix, people are seeking and celebrating "more
light." This ministry of love, peacemaking and justice to build
a Church for all God's people is one that I delight in doing
together with you. Thanks for your commitment, support and
partnership. -- With hope and grace for a Church and world that
works for peace, Michael

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Katie Morrison Approved for Ordination
as MLP National Field Organizer"

Katie Morrison was approved for ordination as a minister of the
word and sacrament on September 21, 2001 by the Redwoods
Presbytery during their regularly scheduled meeting at the First
Presbyterian Church of San Anselmo, California. The vote was 90
to 37 to approve the recommendation from the presbytery's
Committee on Ministry, her examination on the floor of
presbytery, the terms of her call to serve as a National Field
Organizer with More Light Presbyterians, and her ordination as a
minister of the word and sacrament.

Katie, a graduate of San Francisco Theological Seminary, a life-
long Presbyterian who grew up in the First Presbyterian Church,
Pasadena, CA, had been certified as a candidate ready to receive a
call when she was hired to serve as a National Field Organizer
with More Light Presbyterians.

More Light Presbyterians is a national network of churches,
chapters and individuals working together to build a Church for
all God's people. MLP's mission statement is: "Following the
risen Christ, and seeking to make the Church a true community of
hospitality, the mission of More Light Presbyterians is to work
for the full participation of lesbian, gay, bisexual and
transgender people of faith in the life, ministry and witness of
the Presbyterian Church (U.S.A.)."

"Katie's call, gifts and preparations for ministry are evident to
those who know her and have worked with her. And, her life is a
clear and loving demonstration of the Christian gospel in the
church and in the world," says Mitzi Henderson, Co-Moderator,
More Light Presbyterians.

Bill Moss, Co-Moderator, More Light Presbyterians, added that,
"Katie came out as a lesbian in college, then at SFTS, and has
been honest about being a lesbian Christian throughout her
ordination process. She faithfully embodies the Christian life
and a Church that welcomes all persons. We are delighted to have
her working with us to help change and transform our Church."

Katie began this ministry with More Light Presbyterians full-time
on September 1, 2001 and joins Michael J. Adee as the second
national field organizer. More Light Presbyterians has been
working for full inclusion and justice for lesbian, gay, bisexual
and transgender people and their families in both church and
society since 1974.

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SEMINARIANS

Called Out Conference and Call for Papers

March 15-17, 2002, Friday-Sunday. CALLED OUT: The 11th National
Lesbian, Gay, Bisexual, Transgender and Allied Seminarians
Conference, including Queer Theory, Theology and Biblical Studies
(QTTBS) Colloquium. Conference Theme: Militating -Isms. Chicago,
Illinois at McCormick Theological Seminary.

CALL FOR PAPERS: The Called Out Conference is an annual weekend
event where lesbian, gay, bisexual, transgender and allied
seminarians and others gather in community to proclaim a voice of
justice, to share prophetic vision and to create a place of
healing and reconciliation.

In view of the role that theology and biblical studies has played
in the marginalization of LGBT people in faith communities, the
QTTBS Colloquium seeks to provide a space for the academic
exploration and discussion of Queer Theory as it relates to and
can be engaged in theology and biblical studies, as well as the
dynamic between the disciplines of Gay & Lesbian Studies and
Queer Theory as strategies that can transformatively engage the
issue of the marginalization of LGBT people in faith communities.

This year the Conference Board invites papers on any of the
following themes: Racism, Sexism, Heterosexism, Classism, Ableism
and Ageism Among LGBTA Faith Communities. Papers on other topics
will be considered.

Essays submitted for consideration at Called Out/QTTBS 2002
should be original and will be reviewed by the conference board
comprised of doctoral students who are specializing in different
areas of religious and theological studies. Full manuscripts and
one page abstracts are required. Deadline is Friday, Nov. 30,
2001. Submissions are to be no longer than 15 pages or
approximately 2500 words. Submissions should be sent to Marilyn
Nash, Chicago Theological Seminary, 5757 South University Avenue,
Chicago, IL, 60637. Submissions may also be sent as an email
attachment to mnash100@aol.com. We look forward to considering
your work. Enjoy life, eat candy!

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Princeton Seminary Grads Organize

GLBT alums of Princeton Theological Seminary are pleased to
announce the formation of a GLBT alumni/ae organization. If you
are interested in joining and/or contributing to the formation of
such a group, send an email with your name and/or snail mail
address to: PTSGLBT@aol.com.

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EVENTS

November 1-3, 2001, Thursday-Saturday. Covenant Network
Conference: Christ Transforming Culture -- Why the Church Matters
in the 21st Century. Peter Gomes, Cynthia Campbell, Letty
Russell, Jack Stotts. Pasadena Presbyterian Church, Pasadena, CA.
$125 registration; $100 if received prior to Sept. 14;
Seminarians free; Scholarships available. Covenant Network
Administrative Office, 2515 Fillmore St., San Francisco, CA
94115, 415-351-2196, fax -2198, www.covenantnetwork.org.

January 10-13, Thursday-Sunday. Men Touching Men Touching God:
Retreat for Gay and Bisexual Men. Chris Glaser, John Ballew and
Dana Rose. 6:30 p.m. Thurs. dinner through Sun. lunch. $310 ($150
registration deposit). Kirkridge Retreat and Study Center, 2495
Fox Gap Rd., Bangor, PA 18013-6028, 610-588-1793, fax 610-588-
8510, www.kirkridge.org. Financial assistance available.

March 15-17, 2002, Friday-Sunday. CALLED OUT: The 11th National
Lesbian, Gay, Bisexual, Transgender and Allied Seminarians
Conference, including Queer Theory, Theology and Biblical Studies
Colloquium. Conference Theme: Militating -Isms. Chicago, Illinois
at McCormick Theological Seminary.

March 29-31, 2002, Friday-Sunday, Celebrating the Gay Male
Spirit, led by Rob Bauer, clinical social worker and body-
centered psychotherapist. All gay, bi and transgendered men, in a
relationship or single, are welcome. Rowe Camp and Conference
Center, King's Highway Rd., Rowe, MA 01367, 413-339-4954 & 339-
4216, fax 413-339-5728, www.rowecenter.org,
retreat@rowecenter.org.

April 11-14, 2002, Thursday-Sunday. The Voices of Sophia National
Gathering, Louisville, Kentucky. For more information or to
become a member, please visit the VOS website at
www.voicesofsophia.org.

May 24-26, 2002, Friday-Sunday. More Light Presbyterians
Conference, Chapel Hill area, NC.

Summer 2003. WOW: Witness Our Welcome conference. For more
info., go to www.wow2k.org, or write to PMB #111, 5250 N.
Broadway, Chicago, IL 60640, 800-318-5581.

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FEATURES

A Church for Youth, for Children,
and for All Faithful Believers

As we mourn the loss of so many victims of the attacks of
September 11, and as we seek to discern appropriate Christ-like
responses, we recommit ourselves to working to reform our beloved
Presbyterian Church in the image of Christ's Church, where all
children, youth, and faithful believers of every sort are made to
feel welcome. We begin this *More Light Update* with an emphasis
on our youth, our families, and our children.

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God is Amazing!

by Brian Cave
MLP Liaison for Youth & Young Adult Concerns

I just got back from a week at Youth Triennium, a Presbyterian
event with 6,600 youth from all over the US and Canada, at Purdue
University. I was there as a Residence Hall Coordinator. I and
a girl named Tracey from Canada were in Shreve hall and
responsible for 260 youth. All of the youth we had are a part of
Cumberland Presbyterian Church and are all from small southern
towns in Alabama, Mississippi, and Tennessee -- very conservative
environments.

On my door of my room in the guys wing, I had a "Safe Space"
poster on my door. This poster stated that any youth gay,
lesbian or questioning could talk to me and that I would be safe
and understanding person for them to talk to. The boys felt very
uncomfortable with it and were even scared to stand near me. I
could hear them making fun of me behind my back. Even at one
point while Tracey and I were at a meal together, we saw a boy
sitting by himself and asked him to sit with us. He was
reluctant at first, but finally came over after some persistence.
He sat at the corner of the table as far away from me as he could
and obviously scared that someone might see him sitting at a
table with me. So I began to ask God why am I here?

One night someone stole my poster off my door. So I put up a
sign that said, "You signed a Covenant that you would not steal,
so whoever took my poster please return it." One of the adult
advisors knew who stole it and said he would make an announcement
on the hall for whomever stole it to slide it under his door. If
the youth did not, then we would approach him personally. They
slid it under the advisors door and I got it back. The next day
it got stolen again. This time I put up a sign that said, "Once
again someone took my poster. I am not asking for it back,
however I am asking that you read the following scripture ...." I
put some scripture from Luke 6, Matthew, and Romans 14 dealing
with loving your neighbor as your self and not judging people.

That evening after I did room checks and the boys were meeting in
covenant groups, Tracey, I and two other friends were sitting in
the lobby talking and about to go to bed when an adult advisor
came down and said," The boys have been talking about your poster
and want to know more about it and I told them they need to ask
you. They are wondering if you would come up and talk with
them?" I said yes, but bring them down to the lounge. So he
went back up and a few minutes later 18 high school age boys came
down carrying their Bibles. I got very nervous. They wanted to
know why I had the sign and hear my story. So I started off by
saying, "Everything I say tonight is not a Triennium view or
Presbyterian Church (U.S.A.) view, but a Brian view. I also am not
here to have a scripture war because we could be here all night
throwing scripture at each other. I am here to share my story of
how I am where I am today." I began to tell my faith story of
how the church taught me to accept the fact that I am gay and be
the "I am" that God created me to be. I also shared how I felt a
calling to the ministry while a volunteer in mission in Alaska,
but the church will not let me be ordained.

I had the boys attention the whole time. When I got done they
were silent. Then one boy spoke up and told a story he had
never told any of them before how he has a lesbian neighbor who
was kicked out of the ministry and how he believes all should be
welcome to the church. We talked about how it is O.K. to feel
uncomfortable when you meet a gay person for the first time. They
asked me lots of questions. Then afterwards three of them came
up to me and shook my hand and said, "Thank you and I have a lot
of respect for you." WOW! I was stunned and shocked when they
left. This was a conversation I thought would never
happen with these youth. The whole day had come glued together.
Earlier in the day, the small group topic was about judgment.
The sermon at the service that evening was about conversation.
That evening was a conversation about judgment.

The people with me were also stunned. One said he had just
witnessed a miracle. The next day, all the boys who earlier in
the week were scared of me and would not even stand near me were
saying "Good Morning Brian! How are you?"

A few more came up to me and thanked me again and said they had
never talked to a gay person before and that from now they will
not make fun of gay people. Thank you!"

While I was leaving, the associate minister from the church even
thanked me for talking to the boys. The adult advisor also
informed me that all week long the boys had been making fun of me
and that the last night after that conversation, not a negative
word was spoken on the hall about gay people.

All week long I had been asking God why I was put in one of the
most conservative dorms, now I know why! -- Peace and Love, Brian
Cave, Brooklyn, NY.

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Youth Advisory Delegate Affirms
Her Gay Brother at General Assembly

by Doug King

(A special 2001 G.A. Report from the Witherspoon Society webpage,
www.witherspoonsociety.org, reprinted with their permission and
our thanks!)

13 June 2001. -- In the debate on proposals to remove G-6.0106b
from the *Book of Order*, in Committee 6, a Youth Advisory Delegate
and member of the committee, Amy Bell, from Hudson River
presbytery, stepped to the microphone and asked permission to
address the whole committee rather than just the moderator.

"God is good," she began, "and he is here. I'd invite you to
close your eyes and imagine you are a 15-year old boy, and your
sister is 20. The two of you are best friends, and one thing
you've shared together is something you've never dared to share
with anyone else: you both feel a strong sense of call to the
ministry."

She went on, "Imagine that your parents are homophobic, but you
and your brother share everything: you're dance partners,
cheerleaders for each other. You accept each other for what you
are. You each know you can't be like the other. But you share
together the secret of your call to ministry, because you can't
talk with your mother and father.

"And now I'm at General Assembly. Many are saying that the issue
is not just homosexuality, but that's all we can talk about. So
last night I called home to talk with my brother, and asked if I
could tell you this story -- my story and his -- because I must
speak out on this injustice.

"Adam said Yes, I could tell our story, and name him to our whole
General Assembly, if it would help move us to the place where our
church could accept him and value his gifts as it can accept me
and value my gifts.

"As Adam looks toward his own future as a gay young man, he knows
that if he could get married, his loving relationship -- whatever it
turns out to be -- would be blessed by the church. But as things
stand now, it cannot be. Yet we allow many other things that seem
to be forbidden by scripture: what about ministers who are
divorced and remarried?

"If you were in Adam's situation, how would you feel? What would
you do?

"You can't do what you feel called to do, because you can't
change who you are.

"Before 1978 our presbyteries did a fine job of dealing with our
ordination standards.

"I urge us to go back to that time, and allow the possibility, at
least, that my brother's gifts, like mine, might be affirmed and
used in the service of our church. This seems to offer our church
the third way that we're looking for, and it offers to my brother
and countless others the respect that they deserve, as God's
children."

A visitor to the Witherspoon website comments [6-18-01] --

What a blessing Amy is to the church, and hopefully now Adam can
be also. We owe so much to brave folks like them if we are to
someday be the loving, welcoming church so many believe we're
called to be. -- Many thanks and prayers, Robin Cuneo, MLP co-
moderator, Lake Erie Presbytery (Pa.).

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Waters of Love

-- For Amy --

Her slender hands wiped away her streaming tears of passion
as though she held a million nights of pain in a simple touch.

And then she glanced with anxious eyes searching
for those whom she too could join in raising rainbow freedom.

Finding justice workers with open arms of caring
she brought forth the golden treasure of her hears --
her brother's sacred same sex love.

Held in God's radically inclusive grace,
her fears and isolation melted into salty waves of joy and celebration.

Embraced by all the hues of heaven,
she turned transformed and stepped into the warm and endless movement
of the spirit's welcoming waters flowing throughout God's realm
of justice, truth and life. -- Marilyn Nash, written
for the brave young YAD who spoke so well on the G.A. floor.

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

A Real Family

Sermon preached by Dr. Daniel R. Anderson-Little
Text: Mark 3:31-35
At Trinity Presbyterian Church, University City, Missouri,
on March 18, 2001 on the occasion of the baptism
of William Thomas, son of Terry and Tom

A real family. That's what Homer Wells, the lead character in the
movie *The Cider House Rules*, wants. A real family. For those of
you who have not seen the movie, Homer is an orphan who lives in
an orphanage in rural Maine. There is nothing wrong with the
orphanage. It contains nothing of the deadening drudgery of
Oliver Twist, nor is it run by a tyrant like Miss Hannigan of
Annie fame. St. Cloud's Orphanage is run by the benevolent Dr.
Larch and two kindly nurses. This trio of professionals loves and
nurtures the children. They seek to build up the children in body
and mind. Every night before lights-out, they read to their young
charges. And as he rises to turn out the lights, Dr. Larch says
to the boys, "Good night, you princes of Maine, you kings of New
England." But even though these orphans are well-fed, well-loved,
and well-looked after, they all desire the same thing. To be part
of a real family. A number of times in the movie, the children
try their best to impress a would-be mother and father who have
come to the orphanage looking for child. Of course, the couple
only takes one child, and the rest of the children can only
press their noses to the window and watch this new family -- the
very picture of a real family -- drive away.

Homer Wells is one of those children. And Homer has it better
than most of the other children. From a young age, Dr. Larch took
Homer under his wing and taught him to be a physician. He was
given special privileges and responsibilities. But even still,
Homer wanted what all of the orphans wanted -- a real family. And
so, when he was a young adult, and the opportunity presented
itself, Homer left. He left St. Cloud's and went off to seek his
fortune. But what he was really doing was leaving to find the one
thing that had always eluded him -- a real family. Maybe if he could
find it, he would finally find the fulfillment that he so
desperately wanted.

Our service today at Trinity abounds with the theme of family.
Infant baptism is almost always centered in the life of a
particular family. And so it is with William whom we will baptize
in just a little while. But while baptism is a usual celebration
for this and every congregation, today's baptism is, as far as I
am aware, a new event for Trinity. This is the first time that a
child of two parents of the same sex will be presented for
baptism. Terry and Tom live in a committed relationship with one
another. And in a desire to share their love, they are raising
William as their own.

Now, we know that some folks would look at this baptism and at
the family who stands at the center of it and quickly decide that
this is not a real family, and would reject them out of hand. In
their view, Terry, Tom and William are not what family is
supposed to be. For some it does not fit the picture of a family
-- there's no mother, only two fathers. For others, the starting
point of this family, two gay men together, discounts this
grouping as a family.

We might be tempted to ignore what others think about what we do
at Trinity, to ignore that many in the wider church do not see
this family as a real family. We would conclude that it is none
of their business. But we must reckon with it. First of all, we
do not baptize children simply into Trinity Church; we baptize on
behalf of the entire church of Jesus Christ, to make people
citizens of the entire Kingdom of God. So we do William and
ourselves a disservice if we are not clear on how we understand
this baptism and the family that presents William. Second, we
need to reckon with the understanding of family because it is
such a critical part of our national discourse, a discourse from
which the church has been embarrassingly absent. In the past
decade, the phrase "traditional family values" has been used to
grade the legitimacy of family arrangements. The implication
being, if your family ain't traditional, it don't got value. But
this assertion completely ignores the changing picture of family
in America. A family grouping of Mom, Dad, and 2.6 kids is in the
minority now. Far more common are single-parent families, blended
families, families after divorce that operate out of two
locations, adoptive families, foster families, and the list goes
on. And now we add to this list, families where both parents
are gay or lesbian persons. For anyone who wants to insist on a
narrow definition of a normative family, it is too late for that.
The world has changed and we must come to terms with the world as
it is, not as others wish it might be.

So how do we in the church understand family? How do we
understand the family that will stand in our midst today seeking
God's blessing for their child and for themselves? Jesus guides
us in this. First, we must say that Jesus did not come from a
traditional family. He was conceived prior to his parents'
wedding. And even though confessing Christians acknowledge the
miraculous circumstances of his conception, such a claim wouldn't
have held much credibility with the neighbors. And even though
Joseph raised Jesus as his own, in a culture where paternity
was vital to one's identity, Jesus would have always lived under
a cloud of suspicion -- because in the eyes of so many of his
contemporaries, he did not come from a real family. So Jesus grew
up with a deep sensitivity to the issue of legitimate family
arrangements.

But we have more than Jesus' family history to guide us here. In
our passage from Mark, Jesus has an encounter with his family.
His family had come to the house where Jesus was teaching and
healing because they thought he had lost his mind. They were
worried about him, and perhaps worried about how his ministry
might tarnish their own reputation. When they arrived at the
house, they could not enter because of the large crowd that had
gathered. So they sent word in by messenger telling Jesus that
they were there. "Your mother and your brothers and sisters are
outside, asking for you." Jesus' family was asserting their
legitimacy to get him to pay attention to them. But Jesus does
not jump at their command. Instead he reflects on what
constitutes a family. He says: "Who are my mother and my
brothers?" And looking at those who sat around him, he said,
"Here are my mother and my brothers! Whoever does the will of God
is my brother and sister and mother." Jesus does not reject his
nuclear family; rather he expands our understanding of family to
include anyone and everyone who does God's will. And what is
God's will? What does the Lord require of us? The prophet Micah,
speaking for God, tells us: to do justice, to love kindness, and
to walk humbly with our God. In the Kingdom of God, that is how
families are known -- not by external definitions, not by societal
norms or constructs, not by notions of "traditional family
values," but by the presence and practice of God's forgiving love
and amazing grace. Because Jesus has broadened the definition of
family, we in the church can and do recognize William's family
and all families as real families, for God's will that we love
one another is being fulfilled.

At the end of *The Cider House Rules*, Homer Wells returns to St.
Cloud's -- not because he has nowhere else to go, but because he
has come to the realization that St. Cloud's is not an
approximate family. Homer returns home because it is home -- for
him St. Cloud's is the real family that he always thought he was
missing. Homer learned the lesson that we celebrate here today,
that a family is a real family, not because it is defined by
bloodlines or biology, not because it is defined by a proscribed
arrangement or picture, but because it embodies the
characteristics that every real family possesses -- compassion,
forbearance, forgiveness, mutuality, vulnerability, and love.
Homer Wells comes home to the orphanage because those children
and nurses are his real family.

Because Jesus has expanded our understanding of family, because
family can and does exist wherever people love each other,
wherever people seek to grow in maturity, wherever we have the
possibility to forgive and be forgiven, we can embrace and
affirm, baptize and bless William and Terry and Tom as they begin
their life as a family. In our baptism and in the promises we
make to one another and to God, all of our families are affirmed
and lifted up as real families, even as we join the family of
faith. Because God's love can be known in all kinds of family,
William and each of us can go to sleep each night secure in words
that speak promise and love to us: "Good night, you princes and
princesses of Trinity, you kings and queens of God's Kingdom."

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

Boundless

by the Rev. Dr. Jim Wolfe, Indianapolis

There is no side, only side-by-side:
I'll walk side by side with anyone.
There is no fence, only self-defense:
I defend the right to be who I am becoming
As I engage in the process of figuring it out.
There is no wall, only walleye,
The fish my wife hasn't figured how to fix.

Some things are as "different as night and day,"
Yet night and day are not so different.
They flow into each other with plenty of buffer
As in the dawning of the sun I so seldom see
And in the twilight and sunset I cherish.
Clouds often obscure the sun as they dance before it,
And night can be spruced by a thousand points of light.

When God began to add his creative touch to the world,
She separated the seas from the dry land
But also mixed water and dirt
In the most fruitful parts of earth
And commingled them in the swamp.
I am not a clear stream cascading over rocks;
I own the swamp I am.

Why do we have to draw lines and distinctions and boundaries?
Are we afraid that something will get loose, spill over?
Are we too insecure to be permeable,
To take the hands of aliens in our own?
From fear we take sides, build fences, erect walls.
But perfect love casts out fear.
Let us live in love.

I dare to go where no man goes before.
I color outside the lines using the full spectrum of the rainbow.
I build bridges instead of fences.
I rook a rock here and there
And watch the walls come tumbling down.
I embrace the best of both worlds, of all worlds.
My cup runneth over.

(Written after attending a conference on bisexuality; it
approaches bisexuality in the widest sense in terms of being
unbounded -- instead of being limited to relating to only one
gender sexually -- Jim Wolfe).

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

A NEW MORE LIGHT CHURCH

Good news! Church of the Pilgrims, Washington, DC is our newest
More Light Presbyterian Church. If you would like to send them a
note of congratulations you can do so at: pilgrimail@verizon.net.

Join us in congratulating and welcoming Church of the Pilgrims
into the national network of More Light Presbyterian Churches.

A description of their decision and process, welcome statement,
and church information follows. May Church of the Pilgrims
inspire other sessions and congregations to do the same. If you
would like resources and support for your congregation to
participate in a "more light" discernment and study process,
please contact me and I would be delighted to be of help to you
and your church. -- with hope and grace, Michael Adee, MLP
National Field Organizer (see contact info. at end of the
*Update*).

Church of the Pilgrims

The Session of Church of the Pilgrims in Washington, D.C., the
former national church of the Southern Presbyterians (PCUS),
voted at its September 19 meeting to join More Light
Presbyterians as a congregational member, along with the local
chapter of More Light Presbyterians in National Capital
Presbytery.

This action followed a six month process of decision making
within the congregation, including approval earlier this year of
a Statement of Welcome, which reads:

The Church of the Pilgrims is a congregation of people on a faith
journey. We are people with questions, seeking greater
understanding of God's love for the world and the message God's
son Jesus Christ sought to bring us. We welcome and need members
of different backgrounds and experiences because each individual
offers the entire congregation new insight and understanding of
the Lord. We respect all who are willing to bring their questions
and insights to share with the congregation, welcoming the way
each seeker joins in enriching our journey of faith.

All of us, as God's children, have an important role to play in
the congregation's collective understanding of our role as a
Christian community in the world today. The Church of the
Pilgrims depends on the questions and the service of all seekers
to continue its mission.

There is but one requirement for membership in the Presbyterian
Church (U.S.A.), and that is acceptance and public proclamation of
Jesus Christ as one's Lord and Savior. There are no other rules
to bar or restrict membership. All persons, regardless of race,
gender, religious heritage, nationality, sexual orientation,
political persuasion, economic status, educational level, or
physical health and ability are welcome in the church, because
while such divisions are drawn in the minds of humans, in the
eyes of God, we are one. Just as God's love for us is
unconditional, we are called to open our doors and our hearts
unconditionally to all who seek God. Let there be no doubt in any
mind: All means all.

The Church of the Pilgrims believes that its members have both
the right and the obligation to use their God-given gifts in a
way that benefits God's work on earth. All members are asked to
serve in ways that reflect their abilities, including giving of
their time and energy to church activities, financial support of
the church's work with tithes and offerings and, when called by
the church, ordination as ministers, elders, or deacons. We
believe it is up to each individual member to reflect prayerfully
on what he or she is called to do in the church and then to
act -- or not act -- based upon those reflections. Although we
recognize that the community of faith affirms an individual's
call to church leadership, we reject any regulation that
prohibits service based upon race, gender, religious heritage,
nationality, sexual orientation, political persuasion, economic
status, educational level, or physical health or ability.

All are welcomed into our congregation. All are called and
expected to serve the church as guided by God and consistent with
their capabilities. Please join us!

The Clerk of Session is Jeanne Mayer. Jeffrey K. Krehbiel is the
Pastor. Church of the Pilgrims, 2201 P Street NW, Washington, DC
20037, www.churchofthepilgrims.org

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Pursuing Our Goal of a Church for All Believers

As our presbyteries consider Amendment 01-A, which would remove
the ban on ordination affecting many of our sisters and brothers,
we present materials and resources that we hope will be helpful.
Much of this material has been prepared jointly by the "Three
Sisters," three allied organizations focusing on LGBT issues in
our church: More Light Presbyterians (MLP), That All May Freely
Serve (TAMFS), and The Shower of Stoles Project.

Here is the short description of the sisters that was distributed
at our joint General Assembly Dinner:

THE THREE SISTERS:
PARTNERING FOR JUSTICE IN A MORE INCLUSIVE CHURCH

**More Light Presbyterians** and its predecessor organizations have
been working since 1974 for the full participation of lesbian,
gay, bisexual, and transgender Presbyterians in the life,
ministry, and witness of the Presbyterian Church.

National Field Organizers: Michael Adee, M.Div., Ph.D.; Katie
Morrison, M.Div.; Co-Moderators: Bill Moss and Mitzi Henderson
(see contact info. at end of this *Update*).

**The Shower of Stoles Project** was founded in 1995. The Project is
a collection of hundreds of liturgical stoles from gay, lesbian,
bisexual, and transgender people of faith from throughout the
world. The individuals represented by these stoles are active
leaders in their faith communities who have been barred from
serving their faith community because of their sexual or gender
orientation.

Director: Martha Juillerat, 57 Upton Ave. S., Minneapolis, MN
55405, Phone: 612-377-8792, E-mail: StoleProj@aol.com, URL:
http://www.showerofstoles.org.

**That All May Freely Serve** (TAMFS) works to "person the issue"
and challenge the church to become a place of true hospitality
where lesbian, gay, bisexual, and transgender persons are welcome
to serve in leadership as elder, deacon or pastor. Regional
partnerships are formed to employ an open lesbian, gay, bisexual
or transgender person to coordinate a region to offer education,
resources, and to person the issue to open people's hearts and
minds.

National Minister Director: The Rev. Dr. Jane Adams Spahr, Phone:
415-457-8004, Email: Janiespahr@tamfs.org, URL:
http://www.tamfs.org.

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Ten Things You Can Do
to Pass Amendment 01-A in Your Presbytery

Prepared by Michael J. Adee, M.Div.,Ph.D.
National Field Organizer, More Light Presbyterians

1. Pray for the whole Church that we might discern the will of
God in order to become a truly welcoming Church honoring every
person as created in God's image.

2. Learn what Amendment A is and what it is not -- be clear on the
facts and the implications of this amendment so that you can
explain it to others in your church and in your presbytery.

3. Contact MLP Strategists Bear Ride at bears@usc.edu and/or Tony
De La Rosa at tonydlr@ix.netcom.com to help you with local
strategy and organizing in your presbytery.

4. Secure the educational materials put together by the 213th
General Assembly Ordination Overture Advocates by contacting
Tricia Dykers-Koenig through Covenant Network at
triciadk@covenantnetwork.org -- and be in communication with her
about your presbytery, date of the vote on A, and so forth.
(Note: the text of the Overture Advocates' presentations was
printed in the Sept.-Oct. *More Light Update*.)

5. Receive a specialized educational packet. MLP, That All May
Freely Serve, and The Shower of Stoles Project have put together
a packet that is a complement to the Overture Advocates
materials. It focuses on lesbian, gay, bisexual and transgender
pastoral care concerns, Biblical materials and sexuality, etc. It
can be used with churches, campus ministries, seminary campuses,
and presbyteries. To order this packet, contact Michael Adee,
National Field Organizer, MLP by email at MichaelAdee@aol.com or
by phone at 505-820-7082.

6. Request that your presbytery offer education on Amendment A,
that a viewing of the Overture Advocates video be offered plus
discussion in small groups during a presbytery meeting prior to
the vote.

7. Call your presbytery leadership now -- executive presbyter,
stated clerk, moderator of council, social justice committee,
etc. -- to make certain that presbytery-wide education on
Amendment A gets in place.

8. Offer to assist with presbytery-wide education and invite
other progressive clergy, elders, and other allies to help you.
Get a team together if it is not yet in place.

9. Get Out The Vote! Make certain that all of your eligible
progressive clergy and elder commissioners have had access to the
educational materials on A and participate in presbytery
education and meetings. And honor liberty of conscience.

10. Realize the wonderful gift of Amendment A that God and the
213th GA have given us in order to remove the prejudice and
categorical discrimination against LGBT persons, our families and
friends, and single heterosexuals whom God has called to faith,
membership and service in our Church.

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Three Sisters Educational Resource Packet

for Support of Amendment 01-A to Delete G-6.0106b

Download now from www.tamfs.org (PDF format, approx. 1 MB). Or
request copies from TAMFS (admin@tamfs.org or 716-325-4004 ex 21)
or from MLP (MichaelAdee@aol.com or 505-820-7082).

In this packet, you'll find:

1. Introductory Letter from the staff of the Three Sisters: More
Light Presbyterians, Shower of Stoles Project, and That All May
Freely Serve.

2. The Three Sisters: Partnering for Justice in a More Inclusive
Church -- Overview of the three organizations [included in this
*Update*].

3. The text of the amendment before the presbyteries -- "01-A: On
Amending G-6.0106b, and Reforming Application of Ordination
Standards to Homosexual Persons"

4. Overture Advocate Presentation Materials From the 213th General
Assembly (2001). [The text of these presentations was printed in
the Sept.-Oct. 2001 *More Light Update*.]

5. On Reforming our Ordination Standards: Questions and Answers
[included in this *Update*].

6. Frequently Asked Questions.

7. Frequently Used Terms.

8. Presbyterian Understanding and Use of Holy Scripture.

9. Guidelines Concerning What the Text Says.

10. Guidelines Concerning How the Text is Rightly Used.

11. The Whole Bible for the Whole Human Family: Members of the
Biblical Faculty of the Presbyterian Seminaries Speak to the
Issue of Ordination [printed in the Sept.-Oct. 2001 *Update*].

12. The Moderator and Stated Clerk Oppose the Presbyterian Lay
Committee's Apostasy Charge.

13. Text of the 213th General Assembly Action Directing the
Appointment of a Theological Task Force.

14. Letter from GA Moderator Jack Rogers Interpreting the 213th
General Assembly's Actions [printed in the Sept.-Oct. 2001
*Update*].

15. Office of the General Assembly "Polity Note" Interpreting the
213th General Assembly's Actions.

16. Midwives Story of Organizing a Presbytery.

17. Lesbian, Bisexual, Transgender, Gay Liberation Movement in
the PCUSA [included in this *Update*].

18. Office of the General Assembly's summary of General Assembly
Actions regarding Homosexuality, 1970-2001.

19. An Invitation for Lesbian, Gay, Bisexual, Transgender Members
of the PCUSA to Come Out [included in this *Update*].

20. Top Ten Video Resources [included in this *Update*].

21. Top Ten Print Resources [included in this *Update*].

22. "Safe Space" at the Presbyterian Triennium.

23. Affirmation 2001.

24. Ten Things You Can Do to Pass Amendment 01-A in Your
Presbytery [included in this *Update*].

25. Brochures and Booklets:

"Answers to Your Questions About Sexual Orientation and
Homosexuality" by the American Psychological Association.

"Homosexuality and the Bible" by Walter Wink, Professor of
Biblical Interpretation at Auburn Theological Seminary in New
York City .

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On Reforming Our Ordination Standards
Q&A from the Overture Advocates

Reprinted with our thanks from the Covenant Network Webpage,
www.covenantnetwork.org

Responses from 29 Overture Advocates to questions raised
regarding the proposed deletion of G-6.0106b and issuance of a
new authoritative interpretation:

Q: If GA adopts this action, will the proposed amendment be
passed by the presbyteries?

Yes: This is the middle ground we have been searching for.

The presbyteries will act when they understand that we are not
adopting a new position on homosexuality -- we are returning to
our long heritage of honoring freedom of conscience.

Q: Shouldn't we "stop sending divisive legislation to our
presbyteries"?

This is not new legislation -- this is the removal of some old
legislation, an experiment that failed.

It seems clear that this will come to the agenda every year so
long as half of our denomination feels that our policies are
violating their conscience.

This is the way to end this debate, by encouraging Presbyterians
to show one another the mutual forbearance in matters of
conscience that is deeply rooted in our heritage.

Q: Should we wait, in order to "avoid dividing the church"?

No: The church already is divided over this matter. We have been
working on it for 25 years -- and our prohibition has grown
increasingly divisive over time. More delay creates division.

We must listen to the voices of the 28 presbyteries, in the 35
overtures sent to GA this year.

We must not allow fear to deter us from faithfulness.

Q: Should this have been referred to the Task Force?

No: We have already had a task force (1976-78), a committee
(1989-91), and two study periods (1993-96 and 1999-2001) on human
sexuality. Further referral of this matter would achieve little
except delay.

If action on "B" is referred to the Theological Task Force, the
work of that group will be dominated by this contentious matter
and the broader theological discussion overwhelmed.

Likewise, the Task Force cannot do its work unless there is a
level playing field, where all have an equal voice and we are not
under the constant threat of further judicial actions.

After we adopt this reform, the Task Force will provide a climate
in which we can agree to disagree, and explore our differences
faithfully with one another.

Q: Are we acting against the clear teachings of the Bible?

No: The Bible is not clear on this subject -- there are only six
verses that speak to it, and they can be interpreted many ways by
equally faithful Christians.

Our Constitution requires that freedom of conscience in the
interpretation of Scripture is to be maintained (G-6.0108a).

Thirty-three -- more than half -- of the Biblical faculty in our
Presbyterian seminaries have submitted a statement to this
Assembly stating their belief that our current position is wrong.

Q: How can we endorse homosexuality?

We are not endorsing homosexuality -- we are endorsing freedom of
conscience, which has been a fundamental part of our tradition
since the 1500s.

This is the long-awaited "middle ground" -- neither prohibiting
the ordination of gay and lesbian people, nor requiring it. Let's
trust our governing bodies.

Q: Does this impose new rules or leaders on those who disagree?

No: A governing body believing that Scripture prohibits ordained
service by gay and lesbian Presbyterians could exercise its
discretion not to ordain or install them -- while, in the same
manner, governing bodies reading Scripture differently could
follow their conscience as well.

We ordain people to the whole church, but we install people to
particular ministries. As is true now:

* Congregations will still elect and install their officers
(G-10.01021, G-14.0501b).

* Presbyteries will still examine, ordain, and approve
persons laboring in their bounds (G-11.0103n, G-14.0403b, G-
14.0507, G-11.0401).

Q: What does the Advisory Committee on the Constitution say about
this proposed action?

The ACC has advised on Ovt. 01-08 that "This overture correctly
identifies the need to act on both G-6.0106b and the previous
authoritative interpretations if the assembly wishes to change
the position of the denomination on these matters. If both
actions proposed in this overture are approved, the goal of the
overture will be achieved."

Q: What have both our Stated Clerk and the Executive Director of
the General Assembly Council said about our current standards?

"The regulatory approach is not working."

The winds of the Spirit are moving. It is time that we stand
down from the hard lines we have drawn, return to our
historic roots of freedom of conscience under the Lordship
of Jesus Christ, and take "a more excellent way."

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

Top Ten Print Resources

from the

More Light Presbyterians Lending Library, www.mlp.org,
Coordinator: Ralph Carter, 111 Milburn St., Rochester NY 14607,
716-271-7649, rcarter@rpa.net

To borrow these or other print resources for your church
education or fellowship group:

1. Contact ahead to reserve resource for up to three weeks.

2. Send $5 suggested contribution to "MLP," in care of
Coordinator's address above for shipping and handling.

3. After utilizing the resource, return in mailer.

To receive free congregational resources and study guide
suggestions, contact MLP Field Organizer, Michael Adee at 369
Montezuma Avenue PMB #447, Santa Fe, NM 87501-2626.
MichaelAdee@aol.com, 505.820.7082.

Information regarding how to purchase these resources are
included with each description.

1. First Tuesday Group, *What We Wish We Had Known: Breaking the
Silence, Moving Toward Understanding: A Resource for Individuals
and Families* or *The Blue Book*, Christian Education Class of
Presbyterian Church of Mt Kisco, P.O. Box 429, Mt. Kisco NY 10549,
2000. Short, concise, well-documented answers to 50 questions
explored by the class in the areas of Science, Psychology,
Sociology, and Theology. A complete bibliography is found at the
end of the work. Available online at www.mkpc.org: 5.6 MB. Hard
copy available for $3 each. Contact the church at
preschurch@cyburban.com, 914-666-7001, regarding number of
copies, shipping address. Send check to church.

2. Spahr, Jane Adams, Kathryn Poethig, Selisse Berry, Melinda
McLain, editors, *Called Out: The Voices And Gifts Of Lesbian,
Gay, Bisexual, And Transgendered Presbyterians*, Gaithersburg, MD,
Chi Rho Press, PO Box 7864, Gaithersburg, MD 20898, 301-670-1859.
1995. 39 sexual minority Presbyterians write about their calling,
their ministries, their struggles, and their faithfulness to the
God who has called them out and to the church which has sought to
block and hinder their ministries. To order: 301-670-1859 or
visit www.chirhopress.com.

3. Thorson-Smith, Sylvia; Van Wijk-Bos, Johanna W.H.; Pott, Norm;
Thompson, William P., editors, *Called Out With: Stories of
Solidarity In Support of Lesbian, Gay, Bisexual and Transgendered
Persons,* Louisville KY, Westminster John Knox Press, 1997.
Stories of 27 people living their Christian faith through
commitment to sexual justice! To order: 800.227.2872 or online at
www.ppcpub.org.

4. Kolodny, Debra, editor, *Blessed Bi-Spirit: Bisexual People of
Faith*, Herndon VA, Continuum International, 2000. This is the
first anthology in which bisexual persons speak for themselves.
Blessed with the possibility of a love which transcends the
socially constructed boundary of gender identity
(masculine/feminine) and the biologically constructed boundary of
sex (male/female), bisexual persons speak to a number of
theological principles as no others can. Reflecting a wide
spectrum of religious traditions and spiritual paths -- including
Buddhist, Hindu, 12-step, Pagan, Indigenous, Christian and
Jewish, the contributors speak about the intersections of their
faith practice and their sexual orientation. To order: send email
to contin@tiac.net or visit www.continuum-books.com/.

5. Bass, Ellen and Kate Kaufman, *Free Your Mind: The Book for
Gay, Lesbian, Bisexual Youth -- and their Allies,* New York, Harper
Collins, 1996. Alive with voices of over fifty young people, this
is the definitive practical guide for gay, lesbian and bisexual
youth and their families, teachers, counselors, pastors and
friends. It speaks to the basic aspects of their lives. To order:
www.amazon.com.

6. Mollenkott, Virginia Ramey, and Letha Scanzoni, *Is The
Homosexual My Neighbor? A Positive Christian Response*, San
Francisco, Harper & Row, 1978, revised 1994. Two respected
evangelical Christians consider scripture, origins of
homosexuality to form viable, positive Christian view of
homosexual persons. This is a classic. Recommended first reading
for just about everyone. To order: www.amazon.com.

7. Boykin, Keith, *One More River to Cross: Black and Gay in
America*, Anchor Books, 1996. Highly recommended resource. Topics
include: black homophobia, gay racism and faith in the lives of
black lesbians and gays. To order: www.amazon.com.

8. Aarons, Leroy, *Prayers for Bobby: A Mother's Coming to Terms
with the Suicide of Her Gay Son*, Harper-San Francisco, 1995. This
book about how the Griffith family's love contributed to the
suicide of their son is also the story of Mary's growing up,
transforming her grief into a passion for advocacy. To order:
www.amazon.com.

9. *Reconciling The Broken Silence: The Church In Dialogue On Gay
And Lesbian Issues*, Congregational Ministries Division,
Louisville, KY, Presbyterian Church (U.S.A.), 1993. Six-session
study guide for congregations preparing to "engage in honest and
open dialogue with gay men and lesbians at a table that does not
condemn them," as called for at the 1993 General Assembly. One
copy per participant recommended. $3.95 from Distribution
Management Services, 1-800-524-2612, orders@pcusa.org or online
at http://apps.pcusa.org/PDS/. Specify DMS order # 293-93-751.

10. Helminiak, Daniel A., *What the Bible Really Says About
Homosexuality: Recent Findings by Top Scholars Offer a Radical
New View*, San Francisco, Alamo Square Press, 1994. A thoughtful,
lucid and accessible summary of current biblical scholarship.
From the acknowledgment: *to lesbian women and gay men who
believe in a good God and reverence the Bible and who also want
to be able to believe in themselves.* To order, www.amazon.com.

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

Top Ten Video Resources

from the

More Light Presbyterians Lending Library, www.mlp.org,
Coordinator: Ralph Carter, 111 Milburn St., Rochester NY 14607
716-271-7649, rcarter@rpa.net

These and other videos, books, tapes are available for your
church education or fellowship group. To borrow, please:

1. Contact ahead to reserve video for up to two weeks.

2. Send $5 suggested contribution to "MLP," in care of
Coordinator's address above for shipping and handling.

3. After viewing video, return in video mailer.

*A Place at the Table*. Video, 20 minutes, 1995. Members of Mt.
Auburn Presbyterian Church, Cincinnati, Ohio share the meaning
and significance of developing a ministry of welcome which
includes gay and lesbian people, African-Americans and people of
all ages and economic background.

*All God's Children*. Video, 26 minutes, Woman Vision, 1996.
Interviews with African-American leaders: Jesse Jackson, Carol
Moseley-Braun, Maxine Waters and Cornell West. "By being open
enough to everybody, it means that we have to call into question
our own particular prejudices that we inherit that have nothing
to do with the loving gospel of Jesus."

*Can We Just Talk About It: The Church and Homosexuality*.
Video, 35 minutes, 1996. Dr. Ben Johnson, Professor of Christian
Spirituality, Columbia Theological Seminary, hosts interviews
with three people: Thomas Pritchard, candidate for Minister of
Word and Sacrament who grew up as a missionary kid in Zaire,
Africa; Dr. Walter Brueggemann, Professor of Old Testament; and
Dr. Charles Cousar, Professor of New Testament, both of the
Seminary.

*Gay Youth*. Video, 40 minutes, 1992. Produced by Pam Walton.
Bay Area Network of Gay and Lesbian Youth. Highly recommended
documentary focuses on lives of two teenagers. A mother talks
about her gay son's life and of his suicide, which may have been
prevented with better understanding and support. In a second
segment, a 17 year-old lesbian prepares for her high school prom.

*How Can I Be Sure God Loves Me, Too?* 24 minutes. Sermon taped
at Christ Community Church in Spring Lake, MI. Rev Mel White,
former ghostwriter for Pat Robertson (700 Club) and Jerry Falwell
(Moral Majority) responds to those who misuse the Bible to make
outcasts of God's gay and lesbian children.

*Journey of the Heart*. Video, 58 minutes, 1992. Produced by
John Ankele and Ann Macksoud. Documentary focuses on racism and
homophobia as obstacles on the spiritual journey. Facing fears
of difference enables us to be transformed and gives us freedom.
Features Riverside Church, New York City and Downtown United
Presbyterian Church, Rochester NY.

*One Nation Under God*. Video, 83 minutes, 1993. Produced by
Zinka Benton. This film takes us into the world of ex-gay
ministries and "conversion" therapies, revealing funny, sometimes
terrifying methods used for decades to "cure" gays and lesbians
of their homosexuality. The focus is on two former leaders of
one of the biggest ex-gay ministries who fall in love.

*Straight From the Heart*. Video, 24 minutes, Woman Vision, 1994.
Moving accounts of parents' struggle with homophobia upon
learning their child is lesbian or gay. These parents journey
through misinformation to a new understanding of the children
they love.

*That's a Family! A Film for Kids about Family Diversity*.
Video, 30 minutes, 2000. Produced by Debra Chasnoff, Ariella
Ben-Dov and Fawn Yacker. Designed especially for children who
speak about their unique family experiences, explaining concepts
like birth mom, mixed race, guardian, gay and lesbian, and
stepdad.

*Your Mom's A Lesbian, Here's Your Lunch, Have a Good Day at
School*. Video, 26 minutes, 1996. Produced by John Ankele and Ann
Macksoude. In 1976, the Rev Jane Adams Spahr, wife and mother of
two small boys, separated from her husband because she was a
lesbian. How did this affect her children, her relationship with
her husband, her parents, her twin sister? What about the
Presbyterian Church of which she is an ordained minister? A look
at family values from the inside out.

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

The Lesbian, Gay, Bisexual, Transgender (LGBT) Liberation Movement
in the Presbyterian Church (U.S.A.)
1970-2001

Prepared by Don Stroud
TAMFS Minister of Outreach & Reconciliation, Baltimore

1970. First mention of sexual orientation: The General Assembly
of the (then) United Presbyterian Church in the U.S.A. urged
decriminalization of private same-sex acts between consenting
adults and called for the end to discrimination based on sexual
orientation in employment, housing, and public accommodations.

1974. David Bailey Sindt invited others to join him in forming
the "Presbyterian Gay Caucus;" later changed name to
"Presbyterians for Gay Concerns," then "Presbyterians for Lesbian
and Gay Concerns (PLGC)," then in 1999 merged with the More Light
Churches Network to become "More Light Presbyterians."

1976. "Definitive Guidance (DG)" requested by New York City and
Palisades Presbyteries on how to proceed with candidates for
ordination as ministers who were qualified and who also
affirmed their homosexual identity and practice.

1976. UPCUSA established the "Task Force to Study Homosexuality"
with Virginia Davidson as Chair. Among the task force members,
seminarian Chris Glaser was the only openly gay member.

1978. 190th GA (San Diego) received the Task Force's study
report, "The Church and Homosexuality." The GA approved the Task
Force Majority recommendation that the UPCUSA work to
broaden the civil rights of lesbian/gay people in civil society.
The GA did not approve the Majority's recommendations that a
plurality of biblical interpretation be allowed, that presbytery
and local church authority be honored in issues of ordination of
elders, deacons, and minister, and that no authoritative or
limited interpretation be offered as constitutionally binding.
However, the Minority opinion offered as a substitute motion was
approved by the GA as "Definitive Guidance" that "unrepentant
homosexual practice does not accord with the requirements for
ordination" as elder, deacon, or minister. Sandy Brawders, a
Seminary Advisory Delegate from Princeton Seminary came out as a
lesbian during the 1978 plenary debate on DG.

(Note: the Lay Committee launched its publication the Presbyterian
Layman in 1968 to oppose "The Confession of 1967" and thus
opposed the church's support for racial justice. In Mid-1970's it
changed its focus to oppose the ordination of homosexual members
of the UPCUSA.)

1978. More Light Church movement began with West Park
Presbyterian Church, NYC, and Munn Avenue Church, East Orange,
NJ, making the first "More Light" statements stating explicitly
that LGBT people were welcomed as full members with the right to
be ordained and installed as elders or deacons if qualified and
so elected by the congregation.

1979. UPCUSA GA received for the first time the Annual Report
of PLGC, which had submitted such reports since 1974. Previous
GA's refused to receive the reports since to do so seemed to give
recognition to the work of PLGC.

1979. "Homosexuality and the Church: A Position Paper" adopted
by the (then) Presbyterian Church in the U.S. -- a slightly modified
version of the UPCUSA definitive guidance.

1983. Reunion/Merger of the PCUS and the UPCUSA to form the
Presbyterians Church (U.S.A.) (PCUSA).

1985. The Permanent Judicial Commission (PJC) of the GA of the
PCUSA decision rejecting the Presbytery of Western New York's
allowing the "More Light Statement" of the Session of Westminster
Presbyterian Church, Buffalo, NY. The PJC stated that DG offered
in the 1978 and 1979 policy statements were "in fact and in
substance authoritative interpretations (AI) of the Constitutions
as they were then and as the Constitution presently (1985) exits.
Therefore it is unconstitutional for the Church to ordain any
self-affirming, practicing and unrepentant homosexual as elder,
deacon, or minister."

1985. Dissenting Opinion of the PJC minority: Regarding G-5.0202,
the GA actions of 1978 and 1979 have the effect of defining "a
second category of membership, thereby effecting a fundamental
change in the Constitution." This is "amendment by legislation,"
and is therefore unconstitutional and cannot be binding on lower
governing bodies. This Dissenting Opinion also stated that
"theological positions of members may differ (G-4.0403)" and
making homosexual behavior the "only disqualifying sin" is "the
kind of discriminatory treatment we have been taught to abhor."

1992-93. Ecclesiastical Litigation against St. Luke Presbyterian
(Twin Cities area), Mt. Auburn (Cincinnati), Central Presbyterian
(Eugene, OR). The GA PJC Decision concerning Central Presbyterian
affirmed that "self-affirming, practicing, unrepentant
homosexuals" should not be ordained, but that there is no
precedent for the annulment of an irregular ordination.

1993. Several presbyteries outraged by the Lisa Larges case (GA
PJC decision that unrepentant LG persons could not be certified
as ready to receive a call and ordination) and the Janie Spahr
case (GA PJC decision that the call of the Downtown Church in
Rochester, NY, to Janie as Co-Pastor was not valid and that the
Presbytery of Genesee Valley could not install her) sent
overtures to the GA meeting in Orlando, FL, asking for
clarification of what "guidance" in DG meant. The Advisory
Committee on the Constitution (ACC) offered its recommendation
that DG meant that the ordination of unrepentant practicing
homosexual persons was not permitted. GA voted to accept the
ACC's opinion as an AI of the Constitution. What began as
"guidance" in 1978 was now solidified as law without the due
process of overture and amendment.

1993. GA called for a 3-year congregational and presbytery study
and dialogue on sexual orientation and ordination, but could not
give LGBT ordained officers "amnesty" to take part in the
dialogue, thus silencing the very people whose lives were the
object of the "dialogue."

1993. When the Downtown Church was unable to install Janie Spahr
as Co-Pastor, she was hired as the first Evangelist of the newly
formed That All May Freely Serve, whose goal was "to person" the
issue of the full inclusion of LGBT people in the church.

1994. Wichita GA approved an overture to send an amendment to
the *Book of Order* that if passed by a majority of the
presbyteries would have prohibited ministers from participating
in "Holy Unions" of same-sex couples. The amendment was finally
rejected in 1995 by the presbyteries, thus reaffirming the policy
statement approved at the 1991 Baltimore GA that ministers may
participate in Holy Unions and Sessions may approve the use of
church property for Holy Unions as long as they were not
considered to be marriages.

1995. GA PJC ruled that Long Island Presbytery was not required
to discipline one of its churches that was openly ordaining
"self-affirming, practicing gays and lesbians" as elders and
deacons; A "Consenting Opinion" was signed by a large minority of
the PJC that in its opinion "DG" and the "AI" of 1993 were
unconstitutional since the only way to change the Constitution
was by the process of overture and amendment.

1996. GA in Albuquerque approved overture 96-13 (Amendment B)
and sent out this amendment to the *Book of Order* for the vote
of the presbyteries to make it a constitutional requirement for
fidelity in marriage between a man and a woman or chastity in
singleness of ordained officers. The amendment was approved by
57% of the presbyteries.

1997. G-6.0106b (Amendment B) was added to the *Book of Order*:
"Those who are called to office in the church are to lead a life
in obedience to Scripture and in conformity to the historic
confessional standards of the church. Among these standards is
the requirement to live either in fidelity within the covenant of
marriage between a man and a woman (W-4.9001), or chastity in
singleness. Persons refusing to repent of any self-acknowledged
practice which the confessions call sin shall not be ordained
and/or installed as deacons, elders, or ministers of the Word and
Sacrament." As same-sex "covenant/marriage" is not honored by the
church, G-6.0106b has the effect of categorically excluding
LGBT people without naming the target. (Note: G-6.0106b has
been used solely against LGBT members ever since its inclusion
in the *Book of Order*.) Also, the role of the Scriptures and the
Confessions were elevated above the person of Jesus Christ in the
lives of ordained officers (compare G-6.0106b with the ordination
vows).

1997. GA in Syracuse, NY, approved Amendment A and sent it to the
presbyteries for their vote: "Those who are called to office in
the church are to lead a life in obedience to Jesus Christ, under
the authority of Scripture and instructed by the historic
confessional standards of the church. Among these standards is
the requirement to demonstrate fidelity and integrity in marriage
or singleness, and in all relationships of life. Candidates for
ordained office shall acknowledge their own sinfulness, their
need for repentance, and their reliance on the grace and mercy of
God to fulfill the duties of their office." This amendment was
defeated by the presbyteries.

1998. GA in Charlotte, NC, defeated the "Milwaukee Overture" to
delete G-6.0106b; approved an AI of G-6.0106b and G-4.0403:
"Standing in the tradition of breaking down barriers erected to
exclude people based on their condition, such as age, race,
class, gender, and sexual orientation, the PCUSA commits itself
not to exclude anyone categorically in considering those called
to ordained service in the church, but to consider the lives and
behaviors of candidates as individuals."

1999. At GA in Fort Worth, TX, the Church Orders Committee sent
forward the resubmitted "Milwaukee Overture" to delete G-6.0106b
and recommended its approval by GA. A Minority Opinion offered as
a Substitute Motion that there be a Sabbatical of two years from
legislation on deleting G-6.0106b and instead encouraged
presbyteries and sessions to hold "Unity and Diversity
Discussions. This Substitute Motion was approved by GA.

1999. Explosion of ecclesiastical litigation using G-6.0106b
solely against LGBT members and LGBT supportive churches
in The Synod of the Northeast: Northern New England Presbytery in
their support of the Session of Christ Church, Burlington, VT in
their non-compliance to G-6.0106b; Southern New England
Presbytery in their support of the Session of First Presbyterian
Church, Stamford, CT, for approving the installation of openly
gay elder, Wayne Osborne; Hudson River Presbytery's support of
ministers' participation in and sessions authorizing church
property for Holy Unions of same-sex couples, and in particular
South Church, Dobbs Ferry, NY; West Jersey Presbytery's approving
that Graham Van Keuren, an openly gay man, be moved from inquirer
to candidate status for ordination as a minister.

2000. GA at Long Beach, CA, referred the Northern New England
Overture to delete G-6.0106b to the 213th GA (2001); An overture
to forbid Holy Unions passed the GA and was sent to the
presbyteries for their vote (Amendment O). It failed to be
ratified by a majority of the presbyteries. Amendment O:
"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 blessing or gives approval of the church or invokes
the blessing of God upon any relationship that is inconsistent
with God's intentions as expressed in the preceding sentence."
Note the exact language from G-6.0106b now being related to all
members, not just ordained officers of the church.
An overture requesting the addition of "sexual orientation" to
the list of factors regarding which the PCUSA shall not
discriminate in membership (G-5.0103) was met with the response
that all the non-discrimination categories be eliminated from G-
5.0103: "No persons shall be denied membership because of race,
ethnic origin, worldly condition, or any other for any reason not
related to profession of faith." This change was adopted by GA
but failed because a majority of the presbyteries did not approve
of it. (It was called Amendment A.)

2001. The 213th GA in Louisville, KY, received 35 overtures from 26
presbyteries requesting removal or modification of G-6.0106b;
the Committee on Ordination Standards approved the most
encompassing Overture (01-08) and recommended its adoption by the
plenary of GA. On Friday, June 15, 2001, 60% of the GA (later 75%
refused to reconsider the original approval) approved the
overture and the GA has now sent a new Amendment 01-A to the
presbyteries for their vote on ratification.

2001. The action of the 213th GA asks the presbyteries for a yes
or no vote on Amendment 01-A: Shall G-6.0106b be stricken from
the *Book of Order*? Shall G-6.0106a be amended by adding a new
sentence to the end of the paragraph to read as follows: "Their
suitability to hold office is determined by the governing body
where the examination for ordination and installation takes
place, guided by scripture and constitutional standards, under
the authority and Lordship of Jesus Christ."

2001. Also, GA approved a new AI that shall go into effect if
Amendment A is approved: "Interpretive statements concerning
ordained service by homosexual persons by the 190th GA (1978) of
the UPCUSA and the 119th GA (1979) of the PCUS, and all
subsequent denominational affirmations thereof, shall be given no
further force or effect; and Section G-6.0106a of the Form of
Government, together with the prerequisites for ordination
expressly stated in our *Book of Order*, hereby are affirmed as the
sole and exclusive standards for ordination by governing bodies
acting on prayerful discernment of the leading of Almighty God,
pending the approval of the related proposed amendments."

(Note: Amendment 01-A is a single proposal for a single vote by
each presbytery, yes or no, but Amendment 01-A includes two
separate amendments to the *Book of Order*, one to add language
to G-6.0106a, and one to delete G-6.0106b. In addition, there is
the separate authoritative interpretation that will go into
effect if Amendment 01-A -- and both its amendments to the *Book
of Order* -- are approved by a majority of the presbyteries.)

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

An Invitation for Lesbian, Gay, Bisexual, Transgender Members
of the Presbyterian Church (U.S.A.) to Come Out

Dear Sisters and Brothers:

We six elders and ministers of the Presbyterian Church (U.S.A.) are
privileged to be openly lesbian and gay commissioners sent to the
213th General Assembly by our presbyteries. We are grateful that
by the grace of Christ working through the Holy Spirit, God is
renewing the church. We see this renewal in the strength given to
the 213th GA to act decisively on Friday, June 15, 2001, to lead
the church in becoming a fully welcoming community.

By a vote of 317-208 (60%), the 213th GA sent to the presbyteries
a proposed amendment to delete G-6.0106b from the *Book of Order*.
G-6.0106b has been used to date solely against openly lesbian,
gay, bisexual, transgender (LGBT) members of the PCUSA to
prohibit their ordination and/or installation as elders, deacons,
and ministers. The 213th GA's action, if ratified by the majority
of the 173 presbyteries, shall return to local sessions and
presbyteries what has historically been their right and
responsibility to decide who is qualified to be ordained and
installed as an elder, deacon, or minister, guided by scripture
and constitutional standards, under the authority and Lordship of
Jesus Christ.

God has given us, the LGBT members of the PCUSA, an
opportunity of a life time! We can be instruments of Christ's
grace during the coming months as the presbyteries vote to ratify
the amendment to delete G-6.0106b. We can help the church become
rooted and grounded in a love that leaves no one out and
considers no one to be second class. We can help the church
become rooted and grounded in a love that casts down all barriers
to mutual acceptance and casts out all fear of the "other."

If you have been waiting for an opportune time to come out as a
LGBT person to your local church or presbytery committee or
presbytery as a whole, we strongly urge you prayerfully and
carefully to consider doing so in the coming months. NOW IS THE
OPPORTUNE TIME TO COME OUT IN THE CHURCH!

We six commissioners of the 213th GA strongly feel that our
coming out to the GA was used by God, in a small and perhaps
large way, to help our co-commissioners to see beyond a
"debatable issue" to the real lives of flesh and blood people. As
openly lesbian and gay commissioners,

* we signed and sent to all the other commissioners our prayer
that "as we lived and worked and struggled together we might
respect one another, love one another, and enjoy one another";

* we introduced ourselves as openly lesbian and gay commissioners
during the "speak out sessions" of the plenary meetings of GA;

* we introduced Commissioner's Resolutions to help address the
needs of LGBT people in church and society;

* we argued on behalf of various actions before the GA, many
totally unrelated to the ordination/human sexuality issue, but,
about which we had expertise and passionate concern.

As a result, the other commissioners saw us as multifaceted and
not focused only on sexuality issues.

We are very aware that only you know when is the right time and
what is the right place for you to come out to others as a
LGBT member of the church. We also know that some of you, for
good reasons, do not feel it is possible to come out at this time
in your lives. We do not intend to say that any one should feel
compelled to come out or feel guilty about not doing so.

We do mean to say that this is the right time to come out, if you
have already decided in your heart that you need to do so but
have been waiting for the right time. God has given you an
opportunity of a life time!

God has set a difficult challenge and responsibility before all
of us in the church. We are called to do the hard, at times
seemingly impossible, work of securing the ratification of the
amendment to delete G-6.0106b. As faithful people enveloped in
the arms of grace, which roots and grounds us in Christ's love,
we can move the looming mountain of G-6.0106b and cast it into
the sea. Then finally the shadow of divisiveness that it has cast
over the church shall disappear and Christ's Light shall shine
into our hearts and minds and lead us into the 21st century as a
new church.

Grace and peace be to you. Let not your hearts be troubled
neither let them be afraid. -- Cleveland Evans, Elder
Commissioner from Missouri River Valley; Alan Kiste, Elder
Commissioner from Detroit; Tammy Lindahl, Minister Commissioner
from Twin Cities; Mark A. Palermo, Elder Commissioner from
Chicago; Donald E. Stroud, Minister Commissioner from Baltimore;
E. Scott Winnette, Minister Commissioner from National Capital.

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

Ordination and the Church

by Richard Hong

Reprinted, with our thanks and their permission, from the
Witherspoon Society website: www.witherspoonsociety.org

(Richard Hong, recently elected as Treasurer of the Witherspoon
Society, is an elder and past moderator of Palisades Presbytery.
He is now enrolled as an Inquirer, and is beginning his
theological studies at Union Theological Seminary in New York. He
holds a B.A. in Chemistry from Princeton University, and lives in
Bloomingdale, NJ.)

As the debate over the new Amendment A begins to take shape, one
of the central questions is the nature and scope of ordination
itself. What is ordination? What standards apply, and at which
governing body levels?

What is ordination?

Ordination is not about elevating a person to a more exalted
status. Ordination is not about someone being more faithful or
more holy than someone else. God help us if we ever develop a
theology of ordination which implies that the ordained are
somehow "better Christians" than those who are not ordained.

"One responsibility of membership in the church is the
election of officers who are ordained to fulfill particular
functions. The existence of these offices in no way
diminishes the importance of the commitment of all members
to the total ministry of the church. These ordained officers
differ from other members in function only." -- *Book of
Order*, G-6.0102.

Ordination is about the call of individuals who have specific
gifts to exercise those gifts in the performance of specific
tasks. Particular tasks are reserved for persons who have the
gifts to perform those tasks.

Ordination is not something which is either earned or deserved.
The call to ordained ministry is a gift from God.

"All ministry in the Church is a gift from Jesus Christ.
Members and officers alike serve mutually under the mandate
of Christ who is the chief minister of all. His ministry is
the basis of all ministries; the standard for all offices is
the pattern of the one who came "not to be served but to
serve" (Matt. 20:28). -- *Book of Order*, G-6.0101.

We do not have the power to confer the gift of ministry. We do
not choose the persons to whom Jesus Christ will give that gift.
Our job is to discern the gifts of ministry within individuals,
and confirm by our concurrence that an individual is called to a
particular ministry. And we must always be mindful of the fact
that throughout the Scriptures, God has consistently surprised us
by conferring the gift of ministry upon persons we would not have
expected to see in God's service.

To bar any class of persons from ministry is to presuppose that
we know the mind of God so well that we can safely presume that
God would never call any person -- not one -- who is a member of
the barred class. Is there a single homosexual person to whom
Jesus Christ has given the gift of ministry? If so, then our ban
is nothing less than an attempt to thwart the will of God.

Ordination Standards: Uniformity or Anarchy?

Opponents of Amendment A are arguing that "local option" will
create a messy, disorderly, patchwork quilt of differing
standards. But is this really the case? Or perhaps phrased more
accurately, is this any different from the situation we have now?

*"Ordination is an act of the whole church"* That phrase is a
quote from G-14.0401:

"Ordination for the office of minister of the Word and
Sacrament is an act of the whole church carried out by the
presbytery, setting apart a person to the ministry of the
Word and Sacrament."

Of course, what does this actually mean? We cannot really be
sure, especially since the *Book of Order* itself uses
different wording in different places:

"Ordination to the office of minister of the Word and
Sacrament is an act of the presbytery. Ordination to the
offices of elder and deacon is an act of the session, except
in the case of the organization of a new church." -- *Book
of Order*, G-14.0101.

So is ordination an act of the whole church or an act of the
presbytery? In reality, it has elements of both. But to say that
it is clearly one or the other ignores the plain text of the
*Book of Order*. It would be disingenuous to cite one without
citing the other. And nobody seems to have been bothered by this
seeming contradiction before!

There is a tension here, apparently, between some passages that
emphasize the presbytery and others that place greater weight on
the whole church. One passage makes this tension explicit:

"The governing bodies are separate and independent, but have
such mutual relations that the act of one of them is the act
of the whole Church performed by it through the appropriate
governing body" (G-9.0103).

This cannot mean that all governing bodies use exactly the same
criteria in exactly the same way. We know of all sorts of ways
governing bodies take differing, even conflicting actions. Our
representative government treasures this "separate and
independent" status. So the *Book of Order* must mean that the
fullness of the Spirit can be present in the acts of all
governing bodies, even when they are different and perhaps
contradictory, leading them toward a broader and more complex
harmony.

The real question is this: Is ordination something which is
expected to be uniform across our denomination? Not in our
history.

First, let us look at elders, understanding that the provisions
of G-6.0106b apply to all officers, not just ministers. Consider
G-10.0102l, which places this responsibility on the session:

"to instruct, examine, ordain, install, and welcome into
common ministry elders and deacons on their election by
the congregation and to inquire into their faithfulness in
fulfilling their responsibilities."

What national standard exists for the examination of prospective
elders and deacons by the session? None. Does the presbytery
review a session's examination practices? No. Would we want to
move toward a system where the presbytery dictates with
increasing specificity whom a local church may ordain as elders
and deacons? Not likely.

Yet, even though ordination to the office of elder or deacon is
for the whole church, being ordained in one church gives the
person no rights to serve on the session in any other church. (G-
14.0209b states that the moderator shall say to those ordained:
"You are now elders and deacons in the Church of Jesus Christ and
for this congregation.")

The ordination is recognized, but it has no force or effect
within any other congregation in any practical sense. So despite
the fact that there is no uniform practice of preparation or
examination for elders and deacons, the church survives. There is
both diversity of practice in determining who is ordained, and
respect for local authority by not requiring any church to elect
someone to office based on that person's ordained status.

What of ministers? Here the situation is equally diverse.
Presbyteries are granted wide latitude in preparing ministers for
ordination. Consider this section from the *Book of Order*:

"If the inquirer's or candidate's presbytery judges that
there are good and sufficient reasons why certain of the
educational requirements of G-14.0310b(2) or b(3) should not
be met by an inquirer or candidate, it shall make an
exception only by three-fourths vote of the members of
presbytery present. A full account of the reasons for such
an exception shall be included in the minutes of presbytery
and shall be communicated to the presbytery to which the
inquirer or candidate may be transferred (G-14.0311 and G-
14.0314). The successful completion of the course of
study specified in such an exception shall fulfill the
requirements of G-14.0310b(2) or b(3)." -- *Book of Order*,
G-14.0313a.

In case you don't have your *Book of Order* handy for looking
up those references to other sections, G-14.0310b(2) and (3) are
the sections which require a candidate to have attended college
and seminary. In other words, the above section permits a
presbytery (albeit by three-fourths vote) to ordain someone to
the office of Minister of Word and Sacrament who did not attend
seminary!

Diversity in ordination practices, even of this magnitude, is an
integral part of our understanding of what it means to be
Presbyterian. In fact, the idea that presbyteries are naturally
expected to have differing standards for minister members is a
reason why the following rule exists:

"The presbytery, through its appropriate committee, shall
examine each minister or candidate who seeks membership in
it on his or her Christian faith and views in theology,
the Sacraments, and the government of this church ...." --
*Book of Order*, G-11.0402.

Why would presbyteries be required to examine every minister
seeking membership on his/her faith, theology, and views on
Sacraments and polity if there was not an implicit understanding
that our standards regarding these essentials may differ from
presbytery to presbytery?

While there are standardized examinations for candidates, these
are developed and administered by the Presbyteries' Cooperative
Committee on Examinations for Candidates, whose very name
reflects our understanding that examination is done by
presbyteries. Examination readers are elected by presbyteries (G-
11.0103m), not higher governing bodies. Finally, G-14.0313b
permits presbyteries to develop alternate means of examining
candidates who fail the standardized exams.

In summary, we are a church which respects diversity as a part of
our expression of unity. In ordination decisions, this is
demonstrated as respect for the ordination decisions made by
other presbyteries or other congregations, while retaining the
right to apply our own standards before permitting someone to
exercise his/her office within our jurisdiction.

Amendment B seriously eroded this doctrine of mutual respect and
freedom for our governing bodies as it pertained to ordination.
Amendment A will restore that freedom.

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

Gay G.A. Commissioner Accused of Heresy

Baltimore Presbytery Minister, Commissioner to the 213th General
Assembly, Donald E. Stroud, Minister of Outreach and
Reconciliation for That All May Freely Serve (TAMFS): Baltimore,
is the accused in a disciplinary complaint communicated to the
Stated Meeting of Baltimore Presbytery, meeting at Good Shepherd
Presbyterian Church, Joppa, MD, September 27, 2001.

Background

In August, Don received a letter sent by certified mail and
dated August 23, 2001. The letter was sent by a lawyer who
resides in Virginia, Mr. Paul Rolf Jensen. Don has never known
this person and has never met him to the best of Don's knowledge.
In his letter Mr. Jensen gave a list of alleged offenses related
to Don's sexual orientation and ordained office as a Minister of
the Word and Sacrament. Mr. Jensen indicated that if Don did not
respond to him in writing with a denial of alleged offenses that
he would file a disciplinary complaint against Don with Baltimore
Presbytery. He gave Don a deadline of August 31, 2001, at 4:00
p.m.

Don became aware about the same time that another Commissioner of
the 213th GA, who happens to be gay, also received a similar
letter indicating that Mr. Jensen intended to bring a
disciplinary case against him. Neither Don nor the other accused
person felt that they were under any obligation to respond to
these threats of disciplinary complaints. So they did not
respond.

At the Stated Meeting of Baltimore Presbytery on Thursday,
September 27, 2001, the Stated Clerk of the presbytery reported
to the presbytery that a "written statement of alleged offenses"
had been received by Baltimore Presbytery against a continuing
member of presbytery. The Stated Clerk quoted the appropriate
section from the Rules of Discipline, D-10.0103: "Upon receipt of
a written statement of an alleged offense, the ... stated clerk
of presbytery, without undertaking further inquiry, shall then
report to the governing body only that an offense has been
alleged without naming the accused or the nature of the alleged
offense, and refer the statement immediately to an investigating
committee."

Don rose to ask for a point of personal privilege. Don informed
the presbytery of the letter dated August 23, 2001, and told the
presbytery that it was his belief that the disciplinary complaint
reported by the Stated Clerk was against him. Don stated to the
presbytery that he waived all rights of confidentiality in this
matter and Don asked the Stated Clerk to advise Baltimore
Presbytery and him whether the reported statement of alleged
offenses named him as the accused. And if Don was the accused,
fully reaffirming his waiver of confidentiality, Don requested
the Stated Clerk to read to the presbytery the statement of
alleged offenses.

The Stated Clerk indicated that he would only respond to Don's
request if the presbytery, by vote, instructed the Clerk to do
so. A member of presbytery made a motion instructing the Stated
Clerk to say if Don was the accused and, if so, instructing the
Stated Clerk to read the statement of alleged offenses to the
presbytery.

The presbytery voted in the majority to instruct the Stated Clerk
to answer Don's requests. The statement of alleged offenses was
read. The statement may be summarized under the broad categories
of:

Heresy and Violation of Ordination Vows: alleged offenses
having to do with Don's interpretation of Holy Scripture and
adoption of the essential tenets of the Reformed Faith as
expressed in the confessions;

Non-compliance with G-6.0106b: alleged offenses having to do
with Don's sexual orientation as a gay man and his ordained
office as a Minister of the Word and Sacrament.

Don's Reaction to the Disciplinary Complaint

I regard the action of bringing a disciplinary complaint against
me as ecclesiastical bullying and the use of spiritual violence.
It is an attempt to use G-6.0106b as a means of harassing and
intimidating me and my LGBT sisters and brothers into silence.
Such an action by those who support G-6.0106b is an attempt to
stop us from speaking the truth of our lives and the truth of the
gospel of Jesus Christ as the ears of faith allow us to hear and
to understand that truth in our lives and in the world.

This action demonstrates more clearly than a multitude of words
the unjust nature of G-6.0106b. G-6.0106b clearly exists as a
weapon against the full inclusion of LGBT members in the
PCUSA. It is an affront to our dignity and worth as people for
whom Christ's all-sufficient grace has already made part of
Christ's Body, the Church.

Also, G-6.0106b is clearly meant to be used by some as a weapon
against anyone within the Presbyterian Church (U.S.A.) who does not
adhere to a narrowly defined fundamentalist interpretation of
Holy Scripture or who does not walk in lock step to a strictly
proscribed theological orthodoxy. This use of G-6.0106b is an
attempt to bind the conscience of all faithful Presbyterians,
especially, those ordained to the offices of Elder, Deacon, and
Minister of the Word and Sacrament.

Such actions as represented by this disciplinary complaint
brought against me are destroying the peace, unity, and purity of
the Church. G-6.0106b is a platform for judicial inquisitions
that has use neither for the abundance of grace that springs from
our baptismal covenant nor for the decency of forbearance in
matters of conscience.

Baltimore Presbytery Votes in Favor of Amendment 01-A

The Presbytery of Baltimore meeting at Good Shepherd Presbytery
Church, Joppa, MD, on September 27, 2001, voted to approve
Amendment 01-A to the *Book of Order*. After an hour's debate the
vote was taken by secret ballot. The vote result was: 106 in
favor of 01-A; 56 against 01-A; 1 Abstention. This vote took
place after the presbytery learned of the disciplinary complaint
against Don Stroud. This information was cited by several people
as a prime example of why G-6.0106b should be deleted from the
*Book of Order*.

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

Beloved, Let us Respect One Another
by Gordon Shull, Elder, Wooster, OH

Confucius was right. "The beginning of wisdom is to call things
by their proper names." As we consider together the General
Assembly's proposed amendment to the *Book of Order*, it is
vital that we understand what this amendment is and is not.

The issue is not how we shall interpret any passage of
Scripture.

Rather, it is about whether we can respect the great many
faithful Presbyterians who, in good conscience, disagree with
us.

Two things have become very clear in the past twenty years. The
first is that faithful Presbyterians disagree with each other on
how to interpret Scripture, and whether to legislate about it.
When presbyteries across the land voted on "Amendment B" some
years ago, only 51% of the Commissioners voted to support it.
49% voted against it. In our own presbytery's votes on
ordination issues, the majority has never been as high as 60%.
Ours was the only presbytery in Ohio that supported Amendment B.
A strong majority of presbyteries north of the Mason-Dixon line
opposed it. This year not one -- not ten -- but 33 presbyteries
submitted overtures to the General Assembly proposing to repeal
or drastically revise it. Good faith has led us variously!

The second is that we will continue to disagree. Neither "side"
is going to make large inroads in the other. We are all tempted
to believe that "they" are stubborn or untutored -- but in fact
most of us have thought carefully about these matters and have
come to reasoned, faithful conclusions. I must accept the fact
that I will not convert most of my colleagues-in-Christ who read
Scripture and the human experience differently than I do. No
matter how eloquent my words -- no matter how often I may utter
them -- I will persuade very few.

How, then, shall we live with these two realities? We could
succumb to the temptation to cram our own views down the throats
of the many faithful Presbyterians who disagree. Or we could
decide to respect each other's consciences. We could decide that
our church is not well served when a small majority writes its
views into law and commands everyone to obey. Rather, we will
trust each Session to decide on the suitability of nominees for
Deacon and Elder, and each Presbytery on the suitability of
candidates for Minister of Word and Sacrament, and for admission
to that Presbytery, just as we did for two centuries. We could
realize that different bodies in our great church will come to
different decisions on these matters, and that it is better to
accept this diversity -- as indeed we did before 1978 -- than to
coerce the conscience of any.

In other words, we could choose to practice mutual respect in
the midst of disagreement. That is the challenge that the
General Assembly sets before us. Mutual respect!

Lately the words of Rodney King -- the black man beaten up by a
gang of policemen, before our very eyes -- have been ringing in
my ears. "Can't we just get along?" Can't we respect one
another and move on to bind the wounds of a broken world?

Let our motto be the words that adorned the entrance to a local
church.

Here we enter into a fellowship.
Sometimes we will agree to differ.
Always we will resolve to love, and unite to serve.

The world awaits our united ministry. Together, in mutual
respect, let us accept God's high calling!

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

TAMFS Celebrates Virginia Davidson's 85th Birthday

Rochester NY, August 25, 2001

[In Electronic Version Only]

(Reprinted, with thanks, from the TAMFS website,
www.tamfs.org, Jim Tiefenthal, Webspinner)

Wise woman
Trail-blazing feminist
Mentor
Friend
Woman of Faith
Snowy-haired "het"
Traveling partner
Kind
Generous spirit
Fighter for justice and equity for all persons
Gracious host
Turtle woman: advances by sticking her neck out
Always in motion
Early advocate for LGBT equality
Wife
Mother
Sister
Partner in ministry
Sister dragonfly
"Ginbin"

These are characterizations of Virginia West Davidson during a
celebration of her life today at Downtown United Presbyterian
Church sponsored by That All May Freely Serve. Davidson is co-
moderator of TAMFS and has been a leader in justice issues for 30
years.

"Content" was Virginia's request for the event. During the more
than six-hour-long gathering, speakers suggested by Virginia
lectured on topics related to Virginia's interests.

Johanna Bos said she first heard of Virginia Davidson when, 26
years ago, Davidson officially challenged in presbytery the call
of Bos' husband, David, to be pastor of Downtown United
Presbyterian Church. Davidson was making the point that the
pastorate was not equally available to all regardless of gender,
ethnicity, or sexual orientation. The presbytery affirmed the
call and neither Bos has harbored hard feelings. Indeed they've
become friends.

Johanna Bos, professor at Louisville Presbyterian Theological
Seminary, presented a sermonette on the theme: "trajectories of
wisdom." She spoke of:

Wisdom in the city (of which the above Davidson story was a
part);

Wisdom in creation: the desire for justice and equity has
set Davidson "a whirling," a reference to Proverbs 8;

Wisdom in the house: Davidson deliberately chose to build a
house in the city and it has become a place of food,
conversation, council.

Bos recognized Davidson for: "your fearless and tireless speaking
to justice in the structures of the church, for your playful
invitation to continue the work of critical feminism in the
church and the world, for your welcome and hospitality and your
mentoring of those who have come after in the struggle for
justice and the healing of creating."

Sylvia Thorson-Smith and Marvin Ellison spoke of the wish "that
all may freely partner," a reference to Davidson's ideas about
ministry expressed in her thesis at Colgate Rochester Divinity
School, "Ministry: A Partnership Affair." Davidson earned a
masters degree in church history and theology in 1988.

Ellison, now professor of church ethics at Bangor (Maine)
Theological Seminary, said he first corresponded with Virginia
Davidson in 1976 as a young doctoral candidate at Union Seminary
in New York City. Ellison had heard of Davidson's work as chair
of the Presbyterian Task Force on the Church and Homosexuality.
Now an out gay man and ordained Presbyterian minister, Ellison
spoke of his gratitude for the courage of the task force and its
report, which looked to the possibility of ordaining LGBT
persons. (At the 1978 General Assembly, the report was replaced
by a minority report, which prohibited the ordination of "self-
avowed, practicing homosexuals.")

Along with Ellison, Sylvia Thorson-Smith participated in the task
force that produced the 1991 report "Keeping Body and Soul
Together," which urged "justice-love" as the sexual ethic the
denomination should embrace. The report was not adopted by the
General Assembly.

Thorson-Smith teaches religious studies at Grinnell College in
Iowa.

During the dinner part of the event attended by 120 people,
Virginia's children and grandchildren spoke of their memories. In
a talk you can hear on the TAMFS web site, Virginia Davidson
outlined her path to awareness of gender issues including:

A minister friend coming out to her as a gay man in the
1960s;

Feminist books given by her family at Christmas;

Member of COWAC, Council on Women and the Church;

Moderator of her presbytery and General Assembly
commissioner in 1974. Elected GA vice moderator, the first
woman to serve in that post. "I had an understanding then
about how Mary must have felt when the angel told her she
was pregnant. 'Who me, God?'"

Unsuccessful candidate for GA moderator in 1976;

Member of the Committee on Pluralism and Conflict;

Chair of the task force that delivered the 1978 study on the
church and homosexuality;

Considered leaving the church after General Assembly
rejected the study, however entered seminary instead.

Received "Woman of Faith" award in 1991 and therefore
attended the General Assembly that year at which the
"Justice-Love" report was not adopted.

Long-time member of Downtown United Presbyterian Church,
including in 1991 when Janie Spahr was called as co-pastor.
The call was blocked by the Permanent Judicial Commission
because Spahr is a lesbian.

Founding organizer of That All May Freely Serve;

Traveling partner with Janie Spahr;

Co-moderator of That All May Freely Serve.

After dinner, Sandy Brawders led a spiritual celebration of
Davidson's life. Brawders, already an out lesbian in 1978,
attended the General Assembly that year as a Seminary Advisory
Delegate.

TAMFS Minister Director Rev. Janie Spahr said during the event
that contributions in honor of Virginia Davidson's birthday and
work exceed $120,000. These are dedicated to fund the position of
"Regional Partnership Coordinator" of That All May Freely Serve.
Donations are still being accepted, including via the TAMFS
website. Installment pledges are welcome by check, electronic
funds transfer, or credit card.

Davidson's 85th birthday was Tuesday, August 28, 2001. [The *More
Light Update* plans to publish the presentations by Johanna Bos,
Marvin Ellison, Sylvia Thorson-Smith, and Mike Smith in our next
issue.]

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

IN THE WAKE OF THE VIOLENCE OF 11 SEPTEMBER 2001

Choose Healing Justice over Vengeance
An Open Letter to the LGBT Community

From Kay Whitlock
Special Representative for LGBT Programs
American Friends Service Committee (AFSC)

[In Electronic Version Only]

(Kay shared this note with the National Religious Leadership
Roundtable, of which MLP is a member, represented by board member
Marco Grimaldo)

Friends, this seems an important time to share with one another
how we are responding to this crisis. How may we best offer one
another and our congregations and spiritual communities support
and comfort in this time, beyond the issuing of press releases
and open letters? What can religious and spiritual folk bring to
the larger national discussion? -- with love and in sorrow, Kay

Together with millions of people throughout the U.S. and the
world, the American Friends Service Committee's national LGBT
program was stunned by the indefensible and horrifying attacks
that occurred in New York City and Washington, DC on September
11, 2001. We grieve deeply for those lost and injured in the
attacks, and for their families and friends. In the name of
justice, the individuals and groups responsible for planning and
carrying them out must be held accountable. But what vision of
justice is large enough to confront this violence with responses
that lead to healing rather than the spilling of more blood?

LGBT people know only too well what happens when we are cast in
the role of the despised other and our rights and humanity are
denied. If we look deeply into our own hearts, surely we will
find the courage to declare that we must never do the same thing
to other people, or stand by in silence while our government
undertakes actions that are a mirror image of hate violence. We
have a special obligation to act with care, compassion, and
integrity in this perilous time.

A dangerous mood is being fueled across the land. Who will call
us home to our better, more just and compassionate selves? Our
political leaders are preparing us for war that will, in its
turn, bring violence and devastation to civilian populations
elsewhere. The impulse to destroy those who have hurt us is
leading to terrible forms of "vigilante violence" within our own
country. Where is the justice in this?

At the root of all hate violence, war, and injustice is the
violence of "us" and "them" -- those considered "good" (worthy),
and those who are "evil" and therefore expendable. To fully claim
our common humanity, it is necessary for all individuals, all
political and identity groups, all nations to stop locating
violence outside ourselves and recognize a painful but necessary
truth: that we who are victims of violence and injustice in some
situations may also be, in other situations, perpetrators of
violence and injustice.

Increasingly, we see people stricken by grief and rage in this
country threatening and targeting for harassment and assault
friends of Middle Eastern and South Asian descent. Already, one
good man, Balbir Singh Sodhi, a gasoline station owner, has been
murdered. An Arab American worker has been attacked by a
machete-wielding assailant. A Hindu temple has been fire-bombed.
Mosques have been vandalized. Muslim schoolchildren are being
threatened.

We urge all people to stand publicly in solidarity with Middle
Eastern and South Asian communities, and to speak out boldly in
defense of the constitutional, civil, and human rights of all,
without exception.

The danger is very great that people in the U.S. will permit the
erosion of the Bill of Rights in order to secure an illusory
"safety." But authentic and lasting safety will not be created
by the surrender of fundamental rights. The already widespread
use of racial and ethnic profiling is escalating. The government
is likely to once again openly permit political assassination.
The use of secret evidence against persons suspected of being or
associating with terrorists -- virtually any person of Middle
Eastern or South Asian descent -- has been contested with some
success in various courts in recent years, but is now likely to
enjoy new support. Due process rights have long been in
jeopardy. Already powers are being given to the federal
government to detain and deport "suspects" on the basis of no
evidence at all. Such broad powers invite wide use and abuse.

However unjustifiable the attacks of September 11, they possess a
long history and arise within a broader social, political, and
economic context. Can our hearts open sufficiently to realize
that that the U.S., too, is implicated directly and indirectly in
the violence, injustice, poverty, disenfranchisement, and despair
felt by many in the Middle East and elsewhere around the world?
People within the U.S. are capable of great generosity and
compassion, and have shown it time and time again. Yet too many
of our own nation's policies and actions -- including the use
napalm and anti-personnel fragmentation bombs against civilian
populations; covert actions; carpet bombing; support of and
sales of arms to undemocratic, repressive regimes and groups that
rely on torture, terror; and death squads -- have often caused
great hardship and unimaginable suffering to families in other
parts of the world. Fear, hatred, resentment, and the desire to
obliterate those perceived as "enemy" thrive in such violent and
unjust conditions. We reap what we sow.

Massive military retaliation and repressive policies abroad and
at home will further inflame hatreds and cause the violence to
escalate, on all sides. If the suffering is to cease, only
imaginative, bold, and ceaseless public activism and
international diplomacy rooted in universal affirmation of human
rights and commitment to social and economic justice for all
offer us hope for a different, more just, less violent, more
secure future. Within the larger LGBT/queer community, we have
before us the opportunity to allow our own experience of violence
and injustice to illuminate our understanding of the destructive
power of hatred and strengthen our determination that no peoples
shall be demonized, dehumanized, and considered expendable.

Let us redeem the lives of all those lost to this senseless
violence by finding practical ways to transform the ashes of
destruction into the love of healing justice, in which the
integrity of means and ends is ultimately life giving for all. --
Kay Whitlock, Special Representative for Gay, Lesbian, Bisexual &
Transgender Programs, Community Relations Unit, American Friends
Service Committee, 406-721-7844, Fax: 406-728-2314, E-mail:
whitlock@bigsky.net, Website: http://www.afsc.org and
http://www.afsc.org/JusticeVisions.htm.

(The American Friends Service Committee is a Quaker organization
whose work for social justice, peace, and humanitarian service is
carried forward by people of many religious and spiritual
traditions. We seek to give practical expression to the belief
that there is that of God or sacred spirit in every person and
all peoples. Our programs are rooted in the radical faith that
the power of love, given tangible expression in our social,
economic, and spiritual struggles, can overcome violence and
injustice.)

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

And from the United Church of Christ:

Blaming Gays & Lesbians

Received from Rev. Ann B. Day of the UCC Coalition for LGBT
Concerns.

Dear Open and Affirming (ONA) Email Friends,

I greet you in the name of the One who is our hope and peace. And
I pray you are safe, well, and moving through these difficult
days in company with God's Spirit.

I am writing to tell you of a disturbing occurrence at one of our
ONA congregations: United Church of Christ, Simi Valley, CA. On
Monday they received two harassing calls suggesting that gay
people are to blame for what happened last Tuesday (this overall
theme echoes, as you may know, remarks made by Jerry Falwell and
Pat Robertson on TV last week, but generally so and I cannot know
if there is a direct connection.)

So that you will have an accurate sense of what was said, I quote
one of the calls from the answering machine's recording:

"Homosexuals are the true enemies of the United States -- not the
terrorists. Homosexuals. You are after the children -- to molest
them, to destroy them. You are America's enemies. But America is
waking up. They will know the truth soon. You people are the
worst in our society today. We know what you are. You are after
the children, to molest them, to destroy them, and your time's
coming. America is waking up to the truth about the homosexual
movement, and your movement will be destroyed. Soon."

I do not send this news to you to alarm you, though I find such
words alarming; nor to raise the level of animosity toward
Christians whom we already know disapprove of LGBT persons, our
relationships, and the churches who affirm and love us. I send it
so that you may be aware that this has happened and send, if you
choose, a message of support and caring to the Simi Valley
church. The co-pastors are Bill Greene and Frank Johnson. You may
email them and the congregation via Bill's email:
bgreene361@aol.com. I hope they hear from many of you.

The Conference staff in S. CA/NV Conference has been in touch
with the church. Since the calls on Monday no new ones have been
received. They have been encouraged to report this to the police,
as well. And Mitzi Eilts, National Coordinator of the Coalition,
and I have been in touch with the church. Mitzi is also in
contact with persons in the national offices of the UCC to
discuss approaches/possible response to the Falwell/Robertson
comments. You may contact her at: NationalCoord@ucccoalition.org

ALSO -- if any of your churches receive phone threats or any
other harassment, please let me know of this. Thank you.

Donna, my partner and the ONA Admin. Assist., and I are off to
Chicago for meetings of the Welcoming Movement, Open Hands
magazine, and WOW2003 (which I hope you'll plan to attend!) We
shall return to the offices here Mon. 9/24. Your prayers for the
work and travel of all who gather this weekend (about 30 of us
from several denominations) would be most appreciated.

Blessings to you and all in your churches. Thank you for letting
the light of inclusion and love shine! -- Ann (The Rev. Ann B.
Day , ONA Program Coordinator, The UCC Coalition for LGBT
Concerns).

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

MINISTERS

A Pastor Declares More Light

Congregation faces turmoil
as pastor speaks out for ordaining gays

By Dave Condren, News Religion Reporter,
*The Buffalo News*, 6/30/01. Reprinted with permission and thanks!

(Up to now, we've had More Light congregations, More Light
chapters, More Light liaisons, and even a More Light synod, but
now, perhaps for the first time, we have been blessed by a pastor
declaring he is a More Light Minister! -- JDA)

A Cheektowaga pastor has become the first Presbyterian minister
in the United States to formally go on record, contrary to the
consensus of his congregation, in favor of the ordination of gays
and lesbians [by formally declaring that he is a More Light
minister].

The Rev. Philip Siddons, pastor of Maryvale Drive Presbyterian
Church, declared to his congregation during a one-hour and 15-
minute presentation Sunday that he is a "More Light" minister.

The stance puts him at odds with church law on ordination and
with about two-thirds of the members of his congregation.

The term "More Light," based on [John Robinson's sermon to the
Pilgrims upon their departure for the New World], means
supporting the election, ordination and installation as a church
officer of any individual, regardless of sexual orientation. Such
ordinations currently are prohibited by the *Book of Order*, the
constitution of the Presbyterian Church (U.S.A.), but that rule may
be changed within the next year.

Ordinarily, the "More Light" stand, often seen as an act of
defiance, is taken by an entire congregation or the church
Session, its governing body. But only 120 churches nationwide
have declared themselves to be "More Light."

"This is the first minister I've heard of" who has taken the
position without the support of his congregation, observed Jerry
Van Marter, news director for the Presbyterian News Service in
Louisville, KY.

But the denomination's General Assembly, its national ruling
body, voted earlier this month to abolish the ban on the
ordination of homosexuals. To become church law, the change must
be ratified by a majority of the church's 173 presbyteries over
the next year.

Siddons, who has been pastor of the Maryvale Drive church for
four years, said he made the statement "as a continuing education
work" to stimulate discussion of homosexuality within the
congregation.

"I feel that, as a leader, I have an obligation to state my own
personal understanding on this issue," said the minister, who
also teaches Scripture classes at the University at Buffalo.

"My studies of the Scriptures and the cultures in which they were
written and my study of society's current research on sexual
orientation (have) led me to agree with those who have taken this
'More Light' position," he said.

Siddons, who is heterosexual, acknowledged that "the elders of
the Session which employs me are fiercely against those who are
lesbian, gay, bisexual or transgendered persons."

Despite the controversial nature of his declaration, the Rev.
David W. McKee, general presbyter of the Presbytery of Western
New York, said he views Siddons' remarks as nothing more than "a
personal statement by a pastor."

The Rev. D. Dean Weaver, pastor of Knox Presbyterian Church in
Kenmore, vehemently disagrees.

"It is not a personal remark. It is a professional remark. He is
a member of the Presbytery of Western New York, and, as such, he
is obliged to uphold the constitutional standards of the church,"
he said.

"He can think what he wants as long as he doesn't try to push his
thoughts down our throats," said Larry Burroughs, one of several
church members who objected to their pastor's statement.

Burroughs, who serves as church treasurer, pointed out that
Siddons was aware when he was hired as pastor that "we are a very
conservative congregation."

"He looks at (the homosexuality issue) one way, and we look at it
another way. How this is going to end up, I don't know,"
Burroughs said.

On the other hand, Joan McKinley, who has been a member of
Maryvale Presbyterian for about 30 years, supports Siddons.

"The main point in all of his sermons is relationships. His take
on this issue is that everyone is God's people and that God loves
us all," she said.

McKinley agrees with Burroughs that the 200-member congregation
is "extremely conservative" and estimated that "probably less
than one-third" agree with Siddons' statement or his decision to
make it.

"The congregation is very unwilling to change. I think there will
be a lot of meetings and a lot of conversations," she said.

Regardless of how many church members disagree with Siddons,
McKee said, they are powerless to get rid of him.

"The Session does not hire and fire pastors and certainly not
over theological disagreements," McKee said, explaining that
Siddons was hired by the Presbytery at the request of the
congregation.

Weaver contends that Siddons could be removed as a pastor if
someone lodged a complaint about him with the denomination's
Permanent Judicial Commission, the church court.

"By publicly proclaiming that he is advocating a position that is
contrary to the constitution, it puts him in a position of
disobedience to the church's standards and makes him liable for
judicial action," he said.

McKee, however, compares the situation to the early days of the
civil rights movement, when pastors of all-white churches in the
South proposed opening their doors to blacks over the objections
of their congregations.

"I'm hoping it will start a dialogue within the Maryvale
congregation," said McKee.

The Rev. Thomas H. Yorty, pastor of Buffalo's Westminster Church,
said Siddons' public stand "will undoubtedly strain his pastoral
relationship with members of that congregation."

"My hope is that it does not disqualify or negate his
relationship with them," said Yorty, whose church is the only
"More Light" congregation in the Presbytery of Western New York.

Yorty said he considers Siddons "a very creative, thoughtful,
innovative person" who is "passionate about the great issues of
the day."

"I think he is trying to demonstrate a path that other clergy
could take if they wanted to," he said.

"Will this start a movement? I sort of doubt it because it is not
easy to be a prophet," Yorty added.

Burroughs, the church treasurer, wonders if his pastor's
statement might start a movement out the door of the Maryvale
Drive church.

"If attendance drops off dramatically, it will show that people
are unhappy. The Session would have to come to grips with it," he
said.

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

COMMENTARY

How Can the Church Change Its Standards?

by Jim Green, Psychotherapist

Recently the Presbyterian Church (U.S.A.)'s General Assembly
voted to allow the ordination of homosexuals to the ministry.
Responding to this, a number of Presbyterians have said to me,
"How can the Church change what has been taught for hundreds of
years? If homosexuality was a reason to consider a person
disqualified for ministry in the long history of our Church, how
do we have the authority to change what was always our belief?"

I have responded to those sincere questions by reminding my
friends that the institutional Church is not to be confused with
God. I have noticed that people with a strong denominational
identity often do feel their Church is God's representative on
Earth. Churches, however, are human institutions. They often do
great good. On occasion their humanity shows, and they make
mistakes and harm is done. Recently the Pope apologized for the
violation of human rights, the torture, and the murder of the
Inquisition. If it could be criticized for being an apology much
delayed, I still commend the Pope for the apology. It is healthy
for Churches to admit their human failings.

Ask thoughtful ministers of any Christian denomination, and they
will be able to cite examples of the harm done to individuals and
groups by their own denomination. The Church can err.

Jesus said the Holy Spirit would be with the Church to guide it.
The implication is that the Church has to develop as history
evolves. Sometimes Christians disagree about how the Spirit is
guiding the Church, and thus we have many different
denominations. It is hard to make the case that the institutional
Church does not make mistakes.

A vivid example of evolving Church teaching is the issue of
slavery. A literal reading of the Bible reveals that God told the
Israelites to enslave their neighbors. So how could one argue
that God told the Israelites to do something immoral?
Furthermore, 1800 years of Christian tradition supported the view
that enslaving others is acceptable. Yet, the issue of whether
slavery was moral or not tore apart Churches from 1800 until
1865. Finally, the Churches saw that the greater scriptural
message of love overrides arguments in favor of slavery and now
all denominations teach that to enslave another human being is a
sin. Most theologians would say the Holy Spirit guided this
movement which caused the development of a new, deeper
understanding of the issue of slavery. Christians evolved.

I believe the Holy Spirit is guiding the Churches to a new
understanding of the issue of homosexuality. Leading theologians
have addressed the issue with prayer, study, thought, and by
looking at the real lives of homosexuals. Many have concluded
that they have been lead to a new understanding. They support
changing the traditional teaching of the Church on homosexuality.
They recognize the immense suffering homosexuals have endured
over two thousands years of Christianity, and they see the
injustice of it. It is a fact that homosexuals have lived lives
of silent agony, afraid to tell anyone of their deepest capacity
to love, for countless generations. Homosexuals have been
tortured, imprisoned, and executed with the approval of the
Churches, for no other crime than having a same-sex orientation.

As a psychotherapist, I see patients every day who are suffering
from depression and anxiety as a result of the conflict they feel
between their Church's condemnation of homosexuality and their
natural inclination to fall in love with someone of the same
gender. Many are unaware that a significant number of
denominations, congregations, and church leaders now hold a gay-
affirming theology. For these patients, cultivating a deeper
understanding of their relationship with God leads to a healing
of depression and anxiety.

Many Christians resent the fact that they even have to hear about
or deal with the homosexual issue. They feel it has nothing to do
with them. Yet today the homosexual issue is at the core of
Church life, and I believe it is there for a good reason. In
fact, the issue impacts every Christian. Homosexuals are our
family members, friends, neighbors, and fellow Christians. The
overriding scriptural message of love has a place in this
discussion. I trust that the Holy Spirit will continue to lead
Churches toward what Jesus called a "Thirst for Justice."

(Jim Green, M.Div, DAPA, LPC, is a psychotherapist in private
practice in Charlotte. He wrote this editorial for the *Charlotte
Observer*. It is printed here with our thanks, and the author's
permission.)

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

BOOKS

*Longtime Companions: Autobiographies of Gay Male Fidelity*,
edited by Alfred Lees and Ronald Nelson (New York: Haworth Press,
c1999. 225 p.). Reviewed by Dave Tornblom

Longtime Companions is a anthology describing gay male
relationships of couples who have been together for as long as
53 years. Some of the contributions are very short and precise
while others are lengthy and detailed. But all of them are the
fundamentalists' worst nightmare, because they exhibit all the
feelings and rewards that the fundamentalist like to think are
reserved for marriage between a man and a woman. The editors,
Lees and Nelson, contribute their own story and are to be
commended for gathering the other stories about love, church,
commitment, self-sacrifice, growth, nurturing, role modeling,
child rearing, and bonding. The readers will indeed be blessed
and see themselves in a better light for giving time to this
publication.

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

*Losing Matt Shepard: Life and Politics in the Aftermath of Anti-
Gay Murder*, by Beth Loffreda (Columbia University Press; 2000.
189 p.) Reviewed by Craig Machado.

Beth Loffreda, a new member of the English department at the
University of Wyoming in Laramie, suddenly found herself in the
maelstrom of events surrounding the murder of gay college student
Matthew Shepard. Even though she had never met Shepard, as
faculty advisor to the LGBT group on campus, she soon got to know
a lot of people who knew Matt and were not only grief-stricken at
what had happened but scared and angry as well. They feared for
their own lives and were convinced that hate crimes bias laws
were needed, despite the popular folklore about Wyoming being a
quietly tolerant place to live.

Matt Shepard soon became an icon in the press: pictures of the
fence to which he was tied and beaten to death appeared in all
the national news magazines along with photos of the aggrieved,
tearful parents, Dennis and Judy Shepard; Congress and the
Whitehouse weighed in about the tragedy (but the former could not
pass a hate crimes bill including sexual orientation); gay and
lesbian rights organizations expressed outrage and sent staffers
to Laramie; Fred Phelps and his rag-tag band of gay haters
arrived for the trials of Henderson and McKinney to remind the
nation that queers deserve what they get; guest celebrities such
as Elton John and Peter, Paul and Mary flew in for "quickie"
fundraisers. In short, the murder became a flash point in
American culture, exposing once again the volatile cross currents
of sexual orientation, social class, intolerance, media hype,
religious bigotry and elected officials blandly intoning "all
crime is hate crime."

Ms. Loffreda does an admirable job of taking the reader back
through the events surrounding Shepard's murder; the book is not,
thankfully, an academic treatise, but rather a series of
thoughtful reflections based on the author's extensive interviews
with various people from Laramie including Matt's friends and
fellow students, local LGBT activists, the police who
investigated the crime and community members who tried to get the
Laramie city council to pass a meaningful hate crimes bill.

Rob Debree, in particular, the chief investigating officer for
the case, is portrayed as a kind, reflective man, someone who
freely admitted to his own homophobia and unexamined prejudices.
As the grim details of Matt's death pile up, DeBree awakens not
only to the horror of what was done to Matt, but also to the
reality of everyday discrimination LGBT people face. His
conversion into a staunch supporter of hate crimes legislation
(he would travel to Washington to testify for anti-bias laws) is
a poignant reminder in a small and very personal way (why
"personing" the LGBT issue can be so effective and humanizing) of
what happens to ordinary citizens who open their hearts and
minds-especially when tragedy forces an unexpected examination of
conscience.

In the end, one of the most valuable lessons that Loffreda gleams
from the Shepard tragedy as the city of Laramie tries multiple
times to pass a hate crimes bill (a watered down version
eventually passed) is that "you get political power by acting
like you have it." The real work, when the trials are done, the
cameras packed up, the protesters and sympathizers dispersed,
must now begin: how to change people's thinking on LGBT issues by
believing that you already have the power to do so and acting on
it every day.

The parallel between the citizens of Laramie and folks working
for change in the Presbyterian church (and other denominations)
couldn't be clearer. You stay and fight, you challenge, you build
supportive organizations, you move forward, acting on a vision of
justice and inclusiveness, knowing it will never be easy:

"If Matt bequeathed Laramie anything, he bequeathed us the
passion and necessity and freedom of dissent. And as the
town continues to remember and forget, to speak the
languages of tolerance and admonition both, we should all of
us hold that inheritance close."

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

MORE LIGHT PRESBYTERIANS
4737 County Road 101, PMB# 246
Minnetonka, MN 55345-2634
732-249-1016, http://www.mlp.org

NATIONAL FIELD ORGANIZERS

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

Katie Morrison, M.Div., KatieatMLP@aol.com (address and phone to
come after a move).

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 (2004-G), 16 Sunset Lane, Menlo
Park, CA 94025-6732, 650-854-2598, fax 650-854-4177,
mitzigh@aol.com; William H. Moss (Bill, 2004-I), 535 Steiner St.,
San Francisco, CA 94117, 415-864-0477, WHMoss@yahoo.com

RECORDING SECRETARY: Pat Rickey (2003-I), 13114 Holston Hills,
Houston, TX 77069, 281-440-0353, 281-440-1902 fax,
RickeyMLP@aol.com

COMMUNICATIONS SECRETARY: Donna Riley (2002-G), 155 Prospect St.,
Northampton, MA 01060, 413-584-7935, dmriley@alumni.princeton.edu

TREASURER: John McNeese (2004-G), 1300 Brighton Ave, Oklahoma
City, OK 73120-1404, 405-848-7498, John3317@home.com

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

MLP Board of Directors

Ralph Carter (2003-G), 111 Milburn St., Rochester, NY 14607-2918,
716-271-7649, rcarter@rpa.net, voicemail and faxes: 1-530-380-
9722.

Tony De La Rosa (2002-I), 3016 Waverly Drive, #109, Los Angeles,
CA 90039-4115, 323-664-2787 (home), tonydlr@ix.netcom.com

Marco Antonio Grimaldo (2003-I), 221 Ridgemede, #109, Baltimore,
MD 21210, 202-669-2153, mgrimaldo@earthlink.net

Dick Lundy (2001-I), 5525 Timber Ln., Excelsior, MN 55331,
952-470-0093, DLundy@Spacestar.net

Deborah Mullen (2004-I), 5050 South East End Ave. Apt 14C,
Chicago IL 60615, 727-947-6271 Mullen@McCormick.edu

Eunice Poethig (2003-I), 1000 E. 53rd St., #613, Chicago, IL
60615, 773-324-8624, ebpoethig@unidial.com

Katie Ricks (2004-I), 212 Adair St. Apt. E-7, Decatur, GA 30030.
(404) 377-9531, auntkatier@hotmail.com

Bear Ride (2002-G), 1680 N. Holliston Ave., Pasadena, CA 91104,
626-398-9936, bears@usc.edu

Mike Smith (2002-I), 1211 West St., Grinnell IA 50112, 641-236-
7955, michael.d.smith@pcusa.org

Erin K. Swenson (2003-G), 1071 Delaware Ave. S.E., Atlanta, GA
30316-2469, 404-627-4825, ErinSwen@aol.com

2002 NOMINATING COMMITTEE: Gene Huff, Ralph Carter, Bear Ride,
Brian Cave & Tammy Lindahl.

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

MLP National Liaisons

MORE LIGHT UPDATE, James D. Anderson, Editor, P.O. Box 38, New
Brunswick, NJ 08903-0038, 732-249-1016, 732-932-7500 ex 8210
(Rutgers Univ.), FAX 732-932-6916 (Rutgers Univ.),
JDA@scils.rutgers.edu

WEBSITE: Donna Riley, 155 Prospect St.,
Northampton, MA 01060, 413-584-7935, dmriley@alumni.princeton.edu

MLP DATABASE: Dick Lundy, 5525 Timber Ln., Excelsior, MN 55331,
952-470-0093, 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, 369 Montezuma Ave., PMB
#447, Santa Fe, NM 87501-2626, 505-820-7082, fax 505-820-2540,
MichaelAdee@aol.com

SEMINARY & CAMPUS GROUPS: Katie Morrison, KatieatMLP@aol.com;
Johanna Bos, Louisville Presbyterian Theological Seminary, 1044
Alta Visa Rd., Louisville, KY 40205-1798, jbos@lpts.edu

STRATEGY: Bear Ride, 1680 N. Holliston Ave., Pasadena, CA 91104,
626-398-9936, bears@usc.edu; Tony De La Rosa, 3016 Waverly Drive,
#109, Los Angeles, CA 90039-4115, 323-664-2787 (home),
tonydlr@ix.netcom.com

JUDICIAL ISSUES: Bear Ride, 1680 N. Holliston Ave., Pasadena, CA
91104, 626-398-9936, bears@usc.edu; Tony De La Rosa, 3016 Waverly
Drive, #109, Los Angeles, CA 90039-4115, 323-664-2787 (home),
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

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, ClemsonBC74@aol.com

NRLR (National Religious Leadership Roundtable): Marco Antonio
Grimaldo, 221 Ridgemede, #109, Baltimore, MD 21210, 202-669-2153,
mgrimaldo@earthlink.net

ILGA (International Lesbian & Gay Association): The Rev. Tom
Hanks, Lavalle 376-2D, 1047 Buenos Aires, Argentina,
thanks@thanks.wamani.apc.org

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

MLP PRESBYTERY LIAISONS (www.mlp.org/liaison.html)

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, 1247 Utica Street, Denver, CO 80204,
720-932-8772, lafden@earthlink.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

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, jgregg@wi.rr.com

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 (www.mlp.org/chapters.html)

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@hotmail.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, 1047 E. Hyde Park Blvd., Basement,
Chicago, IL 60615, 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 Christine Gannon, SBN 430, Princeton Theological
Seminary, Box 5204, Princeton, NJ 08543, 609-497-9024,
CGannon104@aol.com.

SAN FRANCISCO THEOLOGICAL SEMINARY: SFTS More Light
Presbyterians. Shelly Holle, 2 Kensington Rd., San Anselmo, CA
94960, 415-482-0283, SHolle@sfts.edu; Mary Davis, 563 St. Mary
Dr., Santa Rosa, CA 95409, 707-537-1133, mrydavis@aol.com; Pam
Lupfer, 25 Richmond Rd., #303, San Anselmo, CA 94960, 415-457-
7906, loopslair@aol.com; Tim Shipe, timothyshipe@hotmail.

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

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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.

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

PITTSBURGH: Robert J. Boston, Moderator, P. O. Box 15784,
Pittsburgh, PA 15244, 412-795-0828.

LAKE ERIE: Robin Cuneo, P.O. Box 201, Findley Lake, NY 14736, 716-
769-7394, cuneo@cecomet.net; Rev. Evon Lloyd McJunkin, 1721 W.
31st St., Erie, PA 16508, 814-864-1920, evon@erie.net; Rev. Kate
Irish Filer, 2816 Elmwood Ave., Erie, PA 16508, 814-676-4739,
KIF1@juno.com

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

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.

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MASTHEAD (Publication Information)

MORE LIGHT UPDATE, Volume 22, Number 2, November-December 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, 732-932-7500 ex 8210
(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. Mailer: Associated
Mailing Services Inc. 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.

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corrected version 10-27-01.