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                        MORE LIGHT UPDATE
                           Summer 2002
                       Volume 22, Number 5
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                           HIGHLIGHTS

Celebrating Presbyterian Families. Aftermath of 'A'. Charges and 
Court Cases. On the Road with Katie & Michael. Churches: Waltham, 
MA; 3rd Rochester, NY; Immanuel, Anchorage, AK. Shower of Stoles. 
Commentary. Books. Poetry.

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                          FULL CONTENTS
        (Items in Electronic Version only marked with *)

*CHANGES
OUR COVER: First Presbyterian Church, Waltham, Massachusetts
OUR PHOTOS
EVENTS
OUR SEMINARIES: Working Together at Pittsburgh Theological Seminary
JOBS: Church Educator/Coordinator of Volunteers
OOOPS, A CORRECTION
OUR NATIONAL FIELD ORGANIZERS: On the Road with Katie Morrison & Michael
Adee
FEATURE STORIES
     Celebrating Presbyterian Families: A Lesbian's Mom
     A Few More Years in the Wilderness: The Aftermath of 'A'
          MLP Statement on the Defeat of 01-A
          A Letter from Our Leaders
          Covenant Network's Statement
          The Witherspoon Society Executive Committee' Statement
          *And from our members and friends:
               *Just Starting to Get into a Higher Gear -- Brian Cave
               *Philadelphia Presbytery -- Chris Purdom
               *Palo Alto Presbyterians Stand Firm
               *West Jersey Presbytery -- Janet Sheridan.
               *God's Gracious Ordaining -- Richard Myers
               *New Hope Presbytery -- Jack Cover
               *Three Dreams: An Interim Ethic for the Faithful -- Gordon
Shull
               *Not the Last Word --  Sara Herwig
               *Presbytery of Cincinnati -- Hal Porter
               *We Should Make of It a Liberation -- Donn Crail
               *Obedience -- Arnold Rots.
               *From Lamentation to Rejoicing -- Don Stroud
AS SOON AS 'A' WAS DEFEATED, THE CHARGES BEGAN!
     On a Perilous Path: Court Cases Raise Level of Risk -- 
               Presbyterian News Service
     Mount Auburn Ministers Charged -- Presbyterian News Service
     Statement of Dissent and Non-Compliance, Mount Auburn Presbyterian
Church
     Statement on Inclusive Marriage, Mount Auburn Presbyterian Church
     Anti-Gay Bias Clear in Judicial Complaints -- MLP Directors
OUR CHURCHES
     Celebrating Third Church, Rochester, 1827-2002
     Immanuel Presbyterian Church, Anchorage, Alaska
BOOKS
     *Bethlehem Road, by Nancy Crowe. Reviewed by Barbara Kellam-Scott
COURT CASES
     Rulings from our High Courts
     Highest PJC Dismisses Case Involving Gay Elder
     Ft. Lauderdale Decision Affects Our Katie Morrison's Case
     Synod Court Dismisses Complaints in Lesbian Ordination Case
          -- Presbyterian News Service
THE SHOWER OF STOLES PROJECT
     Fearlessly, and Without Compromise --  Martha G. Juillerat
     Pastor Gives Away His Stoles -- John W. Mann
COMMENTARY
     *Looking Back, Looking Forward, Commentary by Michael Adee
     *God's Promise of Justice and Love, by Letty Russell
POETRY
     *Y: Yearning, by Homer and Sue Spencer
     *Searching, by Raymond E. Williams
MEDITATION
     *One by One, Two by Two, Four by Four, by LaDonna M. Sanders
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

New and departing MLP Board Members: Many thanks to departing 
board members Tony De La Rosa and John McNeese, and also to 
continuing board members: Dick Lundy (2004-I), Bear Ride (2005-
G), Donna Riley (2005-I), and Michael Smith (2005-I).  And a 
hearty welcome to our new board members:

Charles Booker-Hirsch (2005-G), 601 Howley Court, Ann Arbor, MI  
48105-1613, 734-663-5503 work, 734-665-9006 home, 
morelight@comcast.net

Lindsay T. Thompson (2005-I), 200 W. Mercer St., Suite 207, 
Seattle, WA 98119-3994, 206-285-4130 work, 206-328-3177 home, fax 
206-285-4610, tradelaw@thompson-law.com

Also, Dick Lundy takes over as MLP treasurer, and he also has a 
new email address: dlundy@mchsi.com

Our new Nominating Committee for 2003 is: Scott Anderson, Ralph 
Carter, Laurene Lafaontaine, Katie Ricks, and Donna Riley. 

Change "bimonthly" to "quarterly" in masthead!

New listing for our wonderful field organizer Katie Morrison:

The Rev. Katie Morrison, 42 Fayette Street, Cambridge, MA 02139- 
1112, 617-547-5222 (office), fax 617-547-8222, katie@mlp.org

Make same changes under Seminary & Campus Groups and add to Youth 
& Young Adult Concerns

The Rev. Kathleen Buckley has moved on, to the UCC, so please 
remove her from our liaison listing for Bisexuality Concerns

John McNeese has a new email address: john3317@cox.net -- and 
many thanks to him for his service as our MLP treasurer over the 
past years!

Board member Eunice Poethig also has a new email address: 
ebpoethig@earthlink.net

Jud van Gorder, our liaison for prison ministries also has a 
new email address: jvangorder@mindspring.com

And Brian Cave, our liaison for youth and young adult concerns, 
has a new email address as well: BrianMLP@aol.com

Our Northern Ohio chapter. Carole Renae Minor reports that she 
is no longer active and wants to be removed as contact person. 
Also, George Smith is no longer in the area, so he should be 
removed as well.

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OUR COVER

Our cover photo: Palm Sunday morning, First Presbyterian Church, 
Waltham, Massachusetts, pastored by the Rev. Jean Southard -- "a 
wonderful More Light Church that flies a rainbow flag everyday 
the church doors are open!" -- Katie Morrison, who provided the 
great photo. Katie comments further about her first visit to this 
congregation on March 24, 2002:

Hello folks,

Today was a wonderful More Light morning and afternoon as I 
participated in a Bible Study on Romans, brought More Light 
greetings, worshipped, had lively coffee hour discussions, 
and participated in the young adult group meeting on "Families: 
different varieties and blends" at First Presbyterian Church, 
Waltham, here in the greater Boston area. This was my first time 
visiting the church and I have to testify (without offense to any 
others) that this church is one of the most exciting More Light 
churches I've ever been in. Why? Because their diversity truly 
reflects the larger scope of welcome that we would hope for in 
the greater Presbyterian Church (U.S.A.). The pastor is "out" 
about having a "casual cross-dressing" husband, there are many 
transgendered and transsexual members, some members from Puerto 
Rico, a group of members from Laos, members from Brazil, lesbian 
members, African-American members, youth and young adults, a 
Korean member, a partially homeless member who starred in their 
Palm Sunday play, working class and poor members, and maybe four 
or five European-Americans, and then some! On top of that, this 
church proudly flies a large rainbow at its front doors every 
day. Inside the sanctuary they have a banner that boldly 
proclaims First Pres. Waltham as More Light. When, after the 
service, I announced that I wanted to take a picture of folks in 
front of the church, immediately, *every single member* went 
right outside and proudly posed (and this is winter weather 
still). This was not representative of other experiences I've 
had trying to get Presbyterians to pose for a photo for the 
*More Light Update*.

I just had to share with you the joy that being a visitor at 
First Presbyterian, Waltham brought today. To me, it was Easter 
Sunday. -- Love, Katie.

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OUR PHOTOS

Other photos have been contributed by Michael Adee, Katie 
Morrison, Marcy Henrikson and Jane Schlittler.

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

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EVENTS

August 30-September 2, 2002, Friday-Monday, Labor Day Retreat for 
Gay, Bisexual, & Transgender Men: A Multicultural, 
Mutligenerational Celebration -- one of the largest and oldest 
gay retreats in the country, an amazing and gorgeous gathering of 
GBT men. Led by Ken Page, CSW and Joe Fitzgerald, LCSW. 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.

August 14-17, 2003, Thursday-Sunday, Witness Our Welcome, 
WOW2003, the national gathering of LGBT Christians and their 
allies, University of Pennsylvania, Philadelphia, PA. Penn has 
great facilities in a superb urban location (one strong request 
we got from some WOW2000 participants). And we have a strong 
local network of friends and colleagues in the Philadelphia area. 
The weekend was chosen because that is the one week that Penn 
does not have summer school classes, which gives us dedicated use 
of the conference facilities on campus.

For those who know the campus, our plenary sessions and worship 
will be in Irvine Auditorium and other meetings and common space 
will be in the neighboring buildings around the Perelman 
Quadrangle. Participants will be housed in Hamilton Village and 
meals will be in the Class of 1920 Hall, both only a couple of 
blocks from the meeting space. This has great potential for an 
excellent event. For more info., check out http://www.wow2k.org

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OUR SEMINARIES

       Working Together at Pittsburgh Theological Seminary

John Titus writes: I bring you news that the Spirit is alive at 
Pittsburgh Theological Seminary.

YAHAD, which is Hebrew for united, had its first meeting tonight 
(March 26). There were 13 people at this meeting. (Yes 13 can 
be a lucky number!)

There were Presbyterians and Methodists present. I hate labels, 
but we had people from different theological beliefs present as 
well -- Conservatives, Liberals, and Moderates wanting to work 
together and have serious dialogue. Most everyone there was 
relieved that this group was formed.

That was not a typo: Conservatives, Liberals, and Moderates 
wanting to work together and have serious dialogue!!!!

Anyway, thanks for your prayers & thoughts. -- John Titus 



         Mission Statement for YAHAD (Unity) May 7, 2002

The mission of Yahad is to encounter and engage in discussion 
around issues of ministry concerned with gay, lesbian, bisexual 
and transgendered Christians.

Yahad advances this mission through:

Dialogue: Seeking to engage all people regardless of their 
beliefs on issues regarding homosexuality.

Education: Holding regular meetings for discussion, sharing and 
interaction, as well as periodic campus-wide forums and events 
that are open to all.

Advocacy: Advancing appropriate policy and curricular initiatives 
aimed at supplementing the education and formation of pastoral 
leaders studying at the seminary.

Support: Caring for and nurturing gay, lesbian, bisexual and 
transgendered students as they navigate seminary education and 
preparation for ministry.

Yahad upholds the expectation that all participants will conduct 
themselves with maturity, respecting the dignity and integrity of 
one another while seeking understanding and reconciliation 
through Jesus Christ.

(At this time, we have opted not to become affiliated with any 
advocacy groups in any denomination. This group has been long 
over due at PTS.)

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JOBS

Be sure to check the www.mlp.org website for more up-to-date 
information and additional listings!

            Church Educator/Coordinator of Volunteers

The Downtown United Presbyterian Church (DUPC) of Rochester, NY, 
has created this new non-clergy position. We are a congregation 
that envisions Christian commitment to social justice and human 
rights as we strive to embody Christ's love and justice in the 
world. The person who fills this new position will join our 
drive to "discover our future." Essential to that future is an 
excellent church school, enthusiastic church volunteers, and a 
team of Christian leaders within a congregation responding to 
God's call.

Interested persons are invited to read the job description on the 
DUPC website www.DUPC.org and/or call the Reverend Gordon V. 
Webster at 585-325-4000 Extension 23.

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OOOPS, A CORRECTION

Many thanks to Shelly Holle for her sharp eyes! And my apologies 
for this error!! -- JDA

Sorry to be the bearer of bad news, but I'm afraid that there is 
a misrepresentation in the latest (March-April 2002) *Update*. The 
photo of "The Shower of Stoles" on page 10 is actually the 
business display for "In Stitches," the creators of liturgical 
textile work such as stoles, banners, the Jesus Doll, etc. You 
can see the non-stole items in the center and right of the photo 
and pictures of the stoles are all found in their brochure. 
Thought this was something that should probably be corrected.

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                           On the Road
                  with the Rev. Katie Morrison
                 MLP Co-National Field Organizer

                   I've Moved, and Been Moved

Greetings dear friends, 

I'm glad to report that this movement is one that is filled with 
the *movement* of the Spirit.  Everywhere I go, in God's name and 
in your many names, I have been moved and encouraged by the 
importance of this work, for this work is urgent work.  Since the 
final deciding votes have been cast on Amendment 01-A, marking 
its defeat, the question I am asked more than any other is, 
"What's next?"  My answer is always, "We keep on doing what we 
have always been doing, for this work is urgent work."  It is 
urgent when we see that the daunting statistics have not changed.  
This is urgent work!  We know that when Scriptures are quoted out 
of their context and used as a weapon for judgment and 
justification for excluding Transgender, Bisexual, Lesbian, and 
Gay persons from participating in the ministries of the church, 
the result is that spiritual and sometimes physical violence is 
perpetrated against LGBT persons in and outside of the church.  
Eighty-five percent of the perpetrators of hate crimes against 
LGBT persons report religious sanction as a justification for 
their crime. So, what's next?  What's next for us is a 
continuation and a deepening of the work already taking place.  
What's next is a recommitment on behalf of those in this movement 
and a call for others to join.  This work is urgent work, for our 
people are being wounded spiritually and physically.  This work 
is urgent work and it is moving work.

                           On The Move

This past December, I embarked upon a major cross-country move 
and am now a resident of Boston!  Along the way, I was able to 
visit former MLP Board Co-Moderator **Laurene LaFontaine** who 
is doing really well and continuing to enjoy coaching and 
teaching at a local high school in Denver, CO.  She sends 
greetings.  Once in Boston, I began connecting with local More 
Light supporters and churches.  What a blessing it has been to 
visit **Church of the Covenant** in Boston, **Clarendon Hills 
Presbyterian Church** in Somerville, and **First Presbyterian 
Church of Waltham**, all More Light churches who are actively 
working on spreading the Good News of God's inclusive love and 
welcome to all as they engage in ministry within their 
communities.

In January, I attended the meeting of Redwoods Presbytery in 
Northern California and then headed south to **Baldwin Park 
Presbyterian Church** in San Gabriel Presbytery.  It was 
especially moving to be a part of the ordination service of 
**Melinda Forbes** as an elder to their church's session.  
Melinda and **Sonnie Swenston** have been long time members and 
will celebrate their 10th year anniversary in October.  That 
afternoon the **Lazarus Project** (directed by the **Rev. Donn 
Crail**) at **West Hollywood Presbyterian Church** co-hosted with 
MLP a "Seeking More Light" program for local churches who 
expressed an interest in learning more about how to be actively 
welcoming churches within their communities.  I spoke about the 
urgency of this movement on behalf of young people inside and 
outside of the church.

I then flew to **Union/PSCE** in Richmond, Virginia where I 
joined **Janie Spahr** in an evening of storytelling and 
conversation with students.  What a positive evening - truly 
moving - and the supportive energy from attendees that night was 
overwhelming.  The students, administrative staff, and professors 
expressed such a hunger to have more programs that address such 
relevant issues.  **Kate Van Brocklin**, a 2nd year student at 
Union/PSCE, was our fabulous host through the week.  While in 
Richmond, Janie and I were able to visit with **Dorothy 
Fillmore** and **Lisa Furr**, who are now very involved in their 
local Unitarian Church, but who helped with the hospitality suite 
for many years at G.A.  They send their love and greetings.

Then in Atlanta, I was able to meet with MLP board member **Katie 
Ricks** and other seminary students at **Columbia**.  The next 
day I attended the **Presbytery of Greater Atlanta**'s meeting to 
vote on this year's amendments.  One of the members of Presbytery 
made what I thought was an obvious, but very helpful distinction 
during the discussion on Amendment 01-A.  He stated, "The 
question is not, 'Can LGBT persons be ministers of Word and 
Sacrament?'  No, the question is, 'Will the church recognize 
their ministries:"'  How moving it is when a heterosexual ally 
speaks out on behalf of colleagues who are serving in various 
ministry positions and unable to be fully out.  That evening true 
Southern hospitality was extended as we ate, danced, and laughed, 
thanks to the great **That All May Freely Serve-South** folks who 
hosted a fabulous party in honor of **Mardee Rightmyer**'s gifts 
to the ministry and formal commitment to working as an evangelist 
on behalf of TAMFS in the region.  On Sunday morning, I was again 
moved in worship at **Ormewood Park Presbyterian Church** in 
Atlanta (another long-time More Light Church) as **Katie Ricks** 
and pastor **Sharon Taylor** facilitated worship.  How wonderful 
it was to preach and worship in such a wonderfully diverse and 
friendly congregation!  What a treat it was to look out and see 
former board member **Chris Glaser** and current board member 
**Erin Swenson**, who are members of Ormewood Park.  The 
congregation's welcome to the transgendered and transsexual 
community is Good News embodied.  That afternoon, Good News rang 
out again as we celebrated the installation of **Mardee 
Rightmyer** to the work of TAMFS regional evangelist in a moving 
service at **Oakhurst Presbyterian Church**.  Mardee looks 
forward to partnering with MLP in our combined efforts in the 
region.  She is truly a remarkable person as she is taking on 
this "full" time work as a volunteer while maintaining her job as 
the resource center director for the Presbytery.

On January 28th, I attended the **Presbytery of Boston** meeting.  
A former high school youth group buddy of mine, **Rev. John 
Chung**, introduced me on the floor of the Presbytery and soon 
after I was seated as a corresponding member.  I have felt a warm 
welcome by many in the Presbytery.  

In February, I was able to attend the first annual meeting of 
**Presbyterian Promise**, a group of faithful Presbyterians 
seeking to bring more light through education and advocacy work 
in the **Presbytery of Southern New England**.  Their commitment 
to the movement is tremendous and it was wonderful to see long 
time More Light supporters **Dick Hasbany, Jack Hartwein-Sanchez, 
Ralph Jones, Pat Wales, Shannon** and **Letty Russell, Barbara 
Hager, Maria LaSala** and **the Rev. Bill Goettler, the Rev. John 
and Penny Webster**, and **Dan Blackford**, among many others.  

I then traveled to Santa Fe, NM for our annual **More Light 
Presbyterians board meeting**.  This was a rich time, and the 
Spirit's leading was felt among all gathered as we listened and 
discerned together how to remain faithful more than ever in light 
of the voting result on 01-A.  As many of us continue to grieve 
the disappointment of this hopeful amendment not passing at this 
time, we were reminded in the DIS-APPOINTMENT not to MISS the 
APPOINTMENT -- God's leading and persistent call -- and to stay 
encouraged in our support of More Light and all who are working 
together in this common cause so that our churches might still 
become beacons of light, extending to all God's radical welcome 
and so that justice might be found at the doorstep of the PCUSA.  
Again, I was moved.  

And again, when I was able to participate in a moving 
presentation of **The Shower of Stoles Project** at **Wellesley 
College** as **Martha Juillerat** told the stories (as only 
Martha can tell them) of so many who have sought and who still 
seek to serve in the church as full and whole members, and whose 
names are inscribed both on the stoles and in her heart.  How 
moving it was to see how these college women, whether involved or 
not in a local worshipping community, really felt the full impact 
of these stories.  Similarly, I was moved by a wonderfully open 
group of students who are a part of the **Protestant Cooperative 
Ministry** at **Cornell University** in Ithica, NY where I 
visited the following weekend.  Though many meals and worship 
together, I was encouraged by the depth of their questions and 
their commitment to being a part of the work of this movement.  I 
was invited to preach by graduate student and Presbyterian 
**Kristy Graf** and through the coordination of **the Rev. Taryn 
Mattice**, the ministry chaplain.  Many thanks to the wonderful 
hosting by the **Wesley House** members:  **Jill, Scott, John** 
(who makes a mean gravy and biscuits), **Clarke, and Gil**.  What 
a brilliant bunch of students at Cornell -- watch out, church!

The urgency of this movement was again brought home to me as I 
participated in the **11th Annual "Called Out!" LGBT Seminarians 
Conference**, March 14th-17th at McCormick seminary in Chicago.  
Ph.D. student **Marilyn Nash**, McCormick staff member **Jon 
Bassinger**, recent graduate **Tanya Denley**, and TAMFS regional 
coordinator **Eily Marlow**, also a senior at McCormick, each did 
an incredible job as a part of the board who helped plan the 
conference.  About 80 seminarians from various denominations 
gathered for meals, worship, workshops, keynote and panel 
presentations, fellowship, and witness as students shared 
heartfelt stories about how they are seeking to stay faithful to 
God's calling even as their denominations place barriers on how 
that call can be lived out.  Hearing these stories is gut-
wrenching to the soul; the realities they face are daunting.  But 
hearing these stories within that gathered community of such deep 
faith and care for one another is the stuff that makes for 
healing and encouragement.  Also present as the backdrop were 
hundreds of stoles from **The Shower of Stoles Project**, which 
served as a constant reminder of the vast numbers also affected 
by denominational stances of exclusion.  Our own **Chris Glaser** 
preached both the opening and closing sermons and **Martha 
Juillerat**, board member **Erin Swenson**, and I were able to 
participate as workshop leaders and panel participants.  I was 
also honored to serve as the conference chaplain.  Let us all be 
mindful to keep seminarians in our prayers as daily they face the 
barriers head-on as they pursue their studies and preparation for 
ministry as members from every Presbytery across the country.  
Some live scared to death that their sexual orientation will be 
discovered by their committees of care and that they will then be 
asked to step down from the process.  Others are actively 
discerning how best to let their committees know more about who 
they are.  This process of navigating with integrity where there 
are no road maps is scary and often times feels life-threatening 
because they are so deeply called and want every opportunity to 
live into their calls.  Please join me in holding them in your 
prayers as together we work toward building a church where all 
who are called and equipped for the ministry of Word and 
Sacrament may experience along with their heterosexual classmates 
the joyful embrace and celebration of that call.  As my own 
father, **Elder Steve Morrison**, has testified before his 
presbytery, "God's world is a wide, wide world.  And in that 
wideness, there's a world of need.  To deny ANYONE'S genuine call 
to the ministry of Christ in this world of need is grossly 
irresponsible stewardship of God's human resources."  Be moved 
and be encouraged!  This is urgent work!  -- *Together We Serve, 
the Rev. Katie Morrison.*

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                           On the Road
                    with Michael Adee, Ph.D.
                MLP Co- National Field Organizer

                   A Season of Illumination --
                Practicing Full Table Hospitality

Kathleen Norris has said, "that only people who are at home with 
themselves can offer genuine hospitality."  This month is the 
third anniversary of my serving as your first National Field 
Organizer.  As I travel the country for and with More Light 
Presbyterians, I realize the truth of Norris' statement.  People 
who are comfortable in their own skin, who know way down deep and 
affirm that they are children of God, created in God's image and 
unconditionally loved by God, are at home with themselves.  And, 
from that foundation they can offer the graces and kindnesses of 
hospitality to others.  Moreover, this hospitality does not have 
barriers or litmus tests of acceptability.  All are welcome and 
all are to welcomed in the name of God and in the spirit of 
Jesus, the most loving reflection of God incarnate. 

The question remains, why does our Church struggle with this most 
basic of graces and virtues of the Christian life, hospitality?  
Maybe it is because too many of us are not comfortable in our own 
skin. This discomfort leads to fear which leads to spiritual 
violence.  Quite the polar opposite to hospitality.

*Letty Russell* has said:  "As long as the church does not directly 
confront its own collective sins of sexism, heterosexism, racism 
and classism, it will not be able to practice full table 
hospitality in the name of the one who welcomed all persons to 
God's kingdom."  

In recent months conservative extremists have filed judicial 
complaints and brought thoughtless charges against persons and 
churches who strive to practice such hospitality to all in the 
name of God, following the example of Jesus.  This season of 
litigation has been given sanction and support by conservative 
leadership calling for war on the Presbyterian church.  

And in the midst of this season of litigation, is a response -- a 
season of illumination.  This spring, *Martha Juillerat, Director, 
The Shower of Stoles Project* and I worked with churches in 
Greater Chicago -- *First United Church of Oak Park, Lincoln Park 
Presbyterian Church, St. James United Presbyterian Church* and 
*Lake View Presbyterian Church*.  These four churches are wholly 
dedicated to creating welcoming and affirming places for all of 
God's children.  

Stony Point Conference Center held the *That All May Freely Serve 
Conference* in early April, but no physical space could contain 
the heart and spirit of that gathering.  *Marilyn Nash* and *Patrick 
Evans* created and led inspired and inspiring worship that brought 
us together in community.  Hearing *Sandy Brawders, Chris Glaser, 
Byron Schaffer* and *Virginia Davidson* recount the early days in 
the LGBT Movement felt like holy ground.  Such recounting 
encouraged consideration of the radical progress we have made, as 
well as all that is yet to be accomplished.  

While in New York City, I did a site visit with *Cliff Fraser* of 
*Presbyterian Welcome* and also to *Rutgers Presbyterian Church*.  
*Mieke Vandersall* and I joined other "more light" friends at a 
celebration of life with *Cathy Blaser*, former MLP Board Member.  
Cathy threw the party in the midst of her dying.  There in a New 
York loft, Cathy gently and lovingly greeted each friend and 
family member.  She offered hospitality to all, even at the end 
of her life. 

A visit to *Ground Zero* where the *World Trade Center Towers* once 
stood brought tears to my eyes and all the hard questions 
surfaced from deep in my heart and soul.  While the Church 
struggles with what to do with LGBT people, and fights over the 
gender of a person's partner instead of asking what it means to 
be in a good relationship, at Ground Zero I was embarrassed by 
our lack of moral courage as a Church to address the seemingly 
intractable problems in our world.  No wonder we are increasingly 
irrelevant.  

However, in Madison, Wisconsin, *Parkside Presbyterian Church* 
celebrated its status as the first More Light church in 
Wisconsin.  *Carole Bergner* and I put together a weekend of 
education, outreach and celebration.  Parkside had been 
identified as an *AIDS-Caring Congregation* for several years and 
this ministry lead to the discernment process and decision to 
affiliate as a More Light congregation as well.  

*Lynn Hailey* and *Julia Arosteguy* facilitated a meeting of leaders 
of *Mt. Auburn Presbyterian Church*, Cincinnati, Ohio.  It was good 
to be back with the people and church that helped me reclaim 
faith as an adult.  The congregation reaffirmed its support of 
its policy of inclusion, its support of pastor *Steve Van Kuiken* 
and pastor emeritus *Hal Porter*, and to continue to work for 
change in our Church.  A visit with *Camilla Warrick* and *Paul 
Gibby*, long-time more light supporters was particularly good for 
my heart and soul.

I had the good fortune to participate in the triennial NAPC 
conference -- the *National Association of Presbyterian 
Clergywomen* in Albuquerque.   As a dues-paying supporting member, 
I stand in solidarity with clergywomen and with women's concerns.  
It was an wonderful conference with worship tables and services 
from 4 different cultural traditions.  *Ina Hughes*, storyteller 
and author of *A Prayer for Children* captured my heart and 
imagination with her stories, insight, and passion for a church 
and world for all of God's children.

The *Triangle MLP Chapter* and *Charlotte MLP Chapter* hosted the 
annual, national *MLP Conference* "Live Into Hope" May 24-26 on 
the campus of North Carolina State University, Raleigh.  Inspired 
by the Jane Parker Huber hymn, over 150 people from all across 
the country came together for inclusive worship, solidarity, and 
community.  Spiritual nurture and education came in the form of 
two pre-conference seminars and 23 workshops, along with three 
worship services coordinated by *Marilyn Nash*.  *Rebecca Reyes, 
Katie Ricks* and *Hal Porter* were the keynote preachers.  We were 
honored to have *Janet Arbesman, Vice-Moderator, PCUSA* with us.  
*Jimmy Creech* and his contributions to the Welcoming Church 
Movement were recognized during a special reception in his honor. 
*Katie Morrison* and *Brian Cave* gathered the "yayas" (youth and 
young adults) throughout the weekend.  It was an extraordinary 
conference and experience of being the Church together.

So from Chicago to Albuquerque, New York to Cincinnati, and 
Madison to Raleigh, these three months in the midst of my third 
anniversary working for and with you, it has been a season of 
illumination and hospitality in the midst of litigation, 
inhospitality and spiritual violence.  The choices are clear.  
May all of us, and the Church, be reformed, always reforming, and 
transformed into a place of hospitality and welcome for all.  It 
is possible and it is time. -- *With hope and grace, Michael.*

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

FEATURE STORIES

                Celebrating Presbyterian Families

                         A Lesbian's Mom

            Accepting her daughter's sexuality meant
        re-examining her deepest beliefs, preconceptions

               By Kathaleen Roberts, Staff Writer,
          reprinted with thanks to and permission from
              the *Daily Courier News*, Elgin, IL.
          Photo by Marianne Mather, Staff Photographer


Marcy Henrikson struggled through a crucible of faith to emerge 
the mother of a lesbian.

Tired of the cover-ups, evasions and especially the silences, the 
retired Larkin High School reading teacher realized she had to 
come out as well as her daughter Martha.

"I was becoming a good liar," the South Elgin resident said. "One 
time, I even said I didn't have a daughter, to avoid the 
discussion."

Henrikson has chronicled that journey in her new book *Our 
Daughter Martha: A Family Struggles With Coming Out* (2001, The 
Pilgrim Press), available at Books At Sunset in Elgin.

A pastor's daughter, Henrikson was steeped in the Presbyterian 
Church. She came to realize its teachings lay at the root of her 
fears for Martha, the first of her three children.

Although Martha didn't tell her parents she was gay until she was 
28, there were hints of her struggle with homosexuality dating as 
far back as high school.

"There were signs of this in her affection for her girlfriends 
when she was 16," Marcy said. "She probably could have (been out) 
10 years earlier if she hadn't thought it would crush her 
parents."

Like many parents of homosexuals, Henrikson's first response was 
to try and talk her daughter out of it.

"I told her people had a choice," she said. "If she wanted to be 
straight, she could."


                     "What did we do wrong?"

If Martha was gay, Marcy blamed herself. She had always 
encouraged her daughter toward a career and independence; she had 
down-played dating and boys. She also blamed her husband Hal for 
not being affectionate enough.

An accomplished violinist, Martha had suffered from tendinitis 
since she was a sophomore in college. A parade of sports doctors, 
acupuncturists and chiropractors hadn't healed her. But after she 
began counseling and accepted her sexual orientation, the pain 
disappeared.

And after much long and painful reflection, her mother realized 
her hopes for Martha were more about her own needs than her 
daughter's.

"I needed her to be the kind of daughter I needed," she 
explained. "She had been the perfect daughter. She had never 
given us any trouble. She was very bright."

Martha was also an aspiring music teacher. Both Marcy and her 
husband Hal, a retired principal at Century Oaks Elementary, 
feared the sting of rumor and innuendo.

"We were very afraid for her," she continued. "Afraid of society 
rejecting her."

It was their son Andy, Martha's younger brother, who reassured 
them.

"He said, 'You know Mom, Martha would be as good a teacher as I 
would be.' He would not allow me to be afraid because he was not 
afraid."


                         Fear in the pew

But Marcy was too afraid to find solace in the comfort of her own 
church. The pastor routinely asked for prayer requests, but she 
remained silent.

"I was probably hurting more than I ever had in my life, but I 
couldn't ask for prayers," she said.

Ironically, it was the family pastor who had counseled Martha to 
accept herself. But for Marcy, to accept Martha's gayness meant 
to reject the church.

Both she and Hal wrestled with literal interpretations of the 
Bible that condemned homosexuality as a sin. Both also had grown 
up in small towns in which homosexuality was too taboo to 
discuss.

Hal said he came to understand the times and the context in which 
the Scriptures were written. The Bible also mentions slavery and 
the subjugation of women, two things no one would condone today, 
he said.

"How can a person like this who loves people and is faithful to 
the church be called a sinner?" he asked. "It just doesn't make 
sense."

"Suddenly I realized that I'd been taking the Bible literally," 
Marcy added. "It's not about you, it's about unconditional love. 
You're saved by grace and not by what you do."

As they grew from denial to acceptance, the Henriksons became 
more deeply involved in Martha's life. They became activists for 
gays and lesbians in the church. They attended her gay church in 
Chicago, where the minister told them they stood as surrogates 
for the hundreds who had lost their parents when they came out. 
They've attended the Presbyterian Church (U.S.A.)'s annual meetings, 
where they've campaigned to allow gays and lesbians to serve in 
leadership positions -- an issue that divides the denomination 
today.


                       Speaking the truth

Always one to try to please others, Marcy says facing the truth 
about her daughter has made her more honest. She no longer 
shrinks from confrontation or from challenging the status quo. 
When she mentioned throwing out her wedding dress after a move, a 
group of women questioned whether her daughter would have wanted 
it.

"I said, 'Well, my daughter is a lesbian. She doesn't need the 
dress.'"

The women greeted her with smiles as frozen as their silence 
until one of them changed the subject.

"Social propriety was the thing I had the biggest need to 
overcome to be a better person," Marcy said. "Maybe it's the 
difference between doing the right thing to make people happy and 
doing the right thing."

Another friend responded to the news by writing 10-page letters 
warning Hal he would be condemned to hellfire if he continued to 
condone his daughter's lifestyle. Hal replied that they could 
agree to disagree on homosexuality and that he would pray for his 
friend.

Today, a menagerie of photographs papers the Henrikson's 
refrigerator. The snapshots of family gatherings and 
grandchildren include pictures of Martha, her partner Maureen and 
their newly adopted 9-month-old son Mason.

Martha realized her mother had finally accepted her when she gave 
her an anniversary gift.

"It meant a lot that they realized that our anniversary counted 
as much as my brothers'," she said. "Another thing was that they 
offered to pay for half of our holy union.

"I didn't deal with it when I was 16 because they couldn't deal 
with it," she said. "And I couldn't bear their disapproval, so I 
repressed it for 12 years.

"I really did trust that she would eventually come to the right 
place because she has on every other thing in our family," she 
said. "And it's not a blind faith. It's a working faith. 
Ultimately, she came to the decision that I was the same daughter 
she'd had all along and that (God) didn't make an accident here."


                        Telling the world

At Martha's encouragement, Marcy started writing the book in 
1997. She mailed twenty query letters to publishers before 
learning Pilgrim was going to publish the book about a year ago. 
She didn't really believe it until she received the galleys in 
June.

"When the first book arrived, my first thought was, 'This is so 
small. Is this what it was all about?'" Marcy said, laughing.

Her son Ben made her a laminated plaque of the book's cover, 
inscribed "Mom, congratulations, published author, 2001."

"The intent of the book was to be helpful to people," Martha 
said," to show that life can be richer for having a gay son or 
daughter. It doesn't have to be a tragedy."

Would you like to review Marcy's book! MLP has a review copy. If 
you'd like to read and review it for the *Update*, just let Jim 
Anderson, know, jda@scils.rutgers.edu, 732-249-1016, P.O. Box 38, 
New Brunswick, NJ 08903-0038,.

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

               A Few More Years in the Wilderness

                      The Aftermath of 'A'

Moses saw the promised land, but his people were not yet 
ready.

We have seen the promised land -- a church where all believers 
are embraced on an equal and welcoming basis, but our church is 
not yet ready.

We present a variety of statements in the aftermath of the defeat 
of Amendment 'A' -- a press release from the MLP board and a letter 
to our members and friends from MLP leaders, statements from the 
Covenant Network and the Witherspoon Society, then commentary 
from our members.

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

               MLP Statement on the Defeat of 01-A

February 19, 2002 -- The National Board of More Light 
Presbyterians recognizes with regret that Amendment A has been 
defeated. We are profoundly grateful for the twenty-nine 
presbyteries and overture advocates, the Ordination Standards 
committee and the 212th General Assembly that sent Amendment A by 
a margin of 60% to all of our presbyteries for discernment and 
consideration.

For more than twenty-five years our church has been wrestling 
with matters of sexuality and faith and this vote is not the end 
of the debate. We are so grateful to all those who have worked to 
support this amendment. Moreover, we appreciate the commitment of 
all those who continue to work for change.

Bill Moss, Co-Moderator and elder at Old First Presbyterian 
Church, San Francisco, says that: "We believe that this amendment 
would have helped dismantle the homophobia in our church and 
become a witness for justice in our world. This amendment is 
clearly faithful to the teachings and life of Jesus Christ, to 
the Gospel, Reformed theology, Presbyterian polity, what is 
essential to faith and ethical standards for ordination and 
service in the church."

While this amendment has failed to secure a margin of approval 
necessary for constitutional change, it is evident that there is 
a very significant level of support for removal of the ban on 
lesbian, gay, bisexual, transgender and single heterosexual 
members for ordination. This is reflected in the number of very 
close votes in presbyteries and the close margin of individual 
votes.

Mitzi Henderson, Co-Moderator, elder at First Presbyterian 
Church, Palo Alto, and former national president of PFLAG offers: 
"We are saddened by the apparent impact of the threat of schism, 
the withholding of per capita money, the mis-use of the Bible, 
the inaccurate characterizations of the Amendment and the 
messages of fear utilized by the opponents of Amendment A to 
ensure its defeat. Despite those efforts, a growing number of 
Presbyterians are open to discernment of new ways of 
understanding."

Michael Adee, National Field Organizer, and gay elder at First 
Presbyterian Church, Santa Fe, offers a historical perspective on 
this vote: "We have been in this place before. Our church 
sanctioned slavery, racial segregation, the subordination of 
women, and harsh treatment of divorced persons. The Bible was 
used to support that prejudice and exclusion. In each of those 
important faith and justice concerns, we looked anew at the Bible 
and our church law and changed. We are in that same place now in 
terms of whether or not we will accept and affirm lesbian, gay, 
bisexual and transgender people and their families in the life, 
ministry and witness of the Presbyterian Church (U.S.A.)."

More Light Presbyterians will continue to bring before the PCUSA 
a vision of a church and world that accepts and affirms all 
people as created in God's image. We will continue to faithfully 
live into that vision and encourage the church to become all that 
God would has us be.

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

                    A Letter from Our Leaders

May 17, 2002

Dear MLP Colleagues and friends:

As we get closer to accomplishing the goal of full inclusion and 
participation of all people of faith in the life, ministry and 
witness in the Presbyterian Church, challenges remain. Last 
year's General Assembly 60% vote to repeal the ordination ban 
greatly encouraged us.

We believe that it is a matter of time for our Church to 
understand that lesbian, gay, bisexual and transgender persons 
are part of God's good creation. Their lives, calls to ministry, 
and relationships of LGBT persons and their families need to be 
recognized, honored and affirmed.

Now, with the non-ratification of Amendment A has come a wave of 
judicial complaints that have a clear anti-gay bias. Some suggest 
that the defeat of A is a clear mandate. Nothing could be 
further from the truth. GA voted 60% for A with 42% of 
presbyters. They did so even in the midst of a heavily-financed 
anti-gay agenda that called into question the faith of LGBT 
people and those who would support A.

It is essential that all of our More Light Presbyterian 
congregations continue to be welcoming places for all of God's 
children. You provide sanctuary for persons and families seeking 
hospitality and spiritual care.

Thank you for all the ways you are a witness to your community, 
presbytery, and the national church. By continuing to live out 
your faith and advocating for the full inclusion of LGBT persons, 
you are lighting the way for the Church.

Those who seek to stop this progress are making accusations and 
filing judicial complaints. The accusations lodged against 
sessions, presbyteries and individuals include everything from 
heresy to failure to comply with the constitution and 
renunciation of jurisdiction, to violation of ordination vows. 
The outcomes of these accusations are unclear at present. Much 
depends upon the presbyteries, the investigating committees, the 
judicial commissions and the individuals involved. But, as More 
Light churches, our words and actions are sure to be scrutinized.

Recognizing this likely scrutiny and taking some advance thought 
may save much unnecessary worry, time and difficulty. If you 
have not already done so, we encourage you to consult with a 
supportive Executive Presbyter, stated clerk, polity expert or 
Presbyterian attorney. We also have a list of polity and legal 
experts we would be happy to share with you.

Affiliating as a More Light Presbyterian Church, declaring your 
welcome to LGBT people and working for change in the church does 
not put one in opposition to our Constitution. The stakes are 
higher now. Additional statements of non-compliance or dissent 
may put one at risk. We encourage you to determine how your 
witness can be effective and not jeopardize others who are 
vulnerable. We are not asking any person or church to deny 
their convictions or bind their conscience.

We acknowledge the tension of the calling to be prophetic and 
pastoral at the same time. We live out this tension in the work 
we have been doing in the church and in the world since the 
origins of More Light Presbyterians 28 years ago. To support you 
in these matters of discernment, being the church and a prophetic 
witness we are including several educational resources. Please 
keep these documents for use by progressive persons and churches.

     [Included with this letter were the following resources.  To 
     obtain copies, please contact our National Field Organizer 
     Michael Adee:

     "Informal Summary of General Assembly Permanent Judicial 
     Cases Dealing with Gay/Lesbian Issues" (Cases decided on 
     basis of "Definitive Guidance" of 1978), compiled by Lynne 
     Reade, April 25, 2002.

     "Interpreting Book of Order G-6.0106b, by Doug Nave and 
     Peter Oddleifson, May 16, 2002.

     "Statement of Affirmation and Dissent" (a sample).

     "Polity 25.25," outline of church discipline -- 
     administrative review, remedial cases, disciplinary cases.

     "A Still More Excellent Way," a guest viewpoint in *The 
     Presbyterian Outlook* by Jon M. Walton.

     "As You Like It: No religious argument against homosexuality 
     stands up to critical analysis," by Daniel A. Helminiak.

     "The Whole Bible for the Whole Human Family," by members of 
     the Biblical faculty of the Presbyterian seminaries.

     "Top Ten Print Resources," by Ralph Carter.

     "Top Ten Video Resources, by Ralph Carter.

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


*II Corinthians 4: 8-9:* "We are hard pressed on every side, but 
not crushed, perplexed, but not in despair, persecuted, but not 
abandoned, struck down, but not destroyed. We always carry 
around in our body the death of Jesus, so that the life of Jesus 
may be revealed in our body." Kathleen Norris has said that "the 
incarnation was a shaky proposition." And, that "when people are 
at home in themselves, then they can offer hospitality."

This is what we are about, being the body of Christ and offering 
hospitality to all because we are at home with ourselves. 
Because we know and accept the grace of God and strive to live 
out the peace of Christ in our lives and in our churches.

We know who we are and what we can and must do. Band together in 
solidarity with other supportive churches and individuals to plan 
worship and educational opportunities to strengthen and extend 
"more light" in your presbytery. Plan a regional "more light" 
retreat focusing upon spiritual growth. Put together a Christian 
Education series in your own church about LGBT concerns.

Renew your annual church membership and your annual individual 
membership in MLP. Consider an additional mission gift to 
support the national outreach of MLP and to keep our two full-
time organizers in the field and on the road. Katie Morrison 
goes to Presbyterian colleges, campus ministries and seminaries. 
Michael Adee provides outreach and nurture to churches and 
presbyteries.

Reflect upon all those you know who are supporters of more light, 
lay and clergy, in your church and presbytery, make a list and 
thank them for their support. Send that list of names and 
addresses to Michael Adee, our Field Organizer who works with 
churches so that we can expand "more light" around the country. 
In the last decade, the number of More Light Churches has 
expanded by more than 60%. In just eight years, votes have 
shifted from 90% against ordination to 60% in favor in 2001. And, 
now there are More Light Churches or Chapters in 42 states.

Some thought we might go away with the non-ratification of A or 
be intimidated by these anti-gay judicial attacks. We are not 
going away. We are continuing to pray, to dream, to listen, to 
work and to be the Church God is calling us to be and to become.

Challenging prejudicial and harmful interpretations and 
applications of the current ordination laws is not heretical 
though some attempt to label it so. We will continue to witness 
to God's radical all-embracing love that includes LGBT people and 
their families.

Following Christ, we seek to bring all to the table as he did. 
Thank you for your support of such love and inclusion. Together 
we will advance the transformation of our Church and world. -- 
Faithfully, Mitzi Henderson and Bill Moss, Co-Moderators, 
National MLP Board of Directors.

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

                  Covenant Network's Statement
                 on the Defeat of Amendment 01-A

The Covenant Network of Presbyterians acknowledges with regret 
the defeat of Amendment 01-A by a majority of presbyteries in the 
Presbyterian Church (U.S.A.). We continue to believe that the 
clear witness of Scripture is of the ever-expanding reach of 
God's reign and the ever-widening embrace of God's call.

Our congregations will continue to extend the welcome of Jesus 
Christ to all who trust in him as their Savior and wish to share 
in the mission and ministry of his church. We grieve with all who 
are excluded by the policy of the church, and we are saddened by 
the waste of gifts from which the church will not benefit.

We invite Presbyterians to join together in the coming weeks in 
worship services of hope and healing, trusting that the God who 
called the church into being and who gives every good gift will 
help bring peace to our church and our hearts. With all 
Presbyterians, we shall continue to seek the will of the One 
whose service is perfect freedom.

We are grieved by the strains which the recent debates have 
caused in some quarters. We pledge to work actively to build 
bonds of trust and fellowship within our presbyteries, 
acknowledging our church's need for the renewed commitment of 
Presbyterians from across the theological spectrum, together 
serving our one Lord. We will actively seek opportunities for 
dialogue among sessions and clergy colleagues, hoping to grow in 
our mutual understanding and our mutual dedication to Christ's 
church.

Although the amendment has failed, we note that 43% of ministers 
and elders voting in presbyteries thus far have voted for it. We 
are grateful for the tireless efforts of colleagues in every 
presbytery who envision a more open church. Despite this vote, 
the issues involved have not gone away. We continue to believe 
that the amendment offered the most faithful way for 
Presbyterians to serve together, while respecting the 
conscientiously held convictions of each. We trust that the 
failure of the amendment will not lead to attempts to enforce a 
particular point of view on all Presbyterians.

Even as we continue to pray and work for the eventual removal of 
G-6.0106b, we renew our commitment to the church in which we are 
privileged to serve. Our congregations will, of course, continue 
fully to support the mission and ministry of the PCUSA.

The Covenant Network of Presbyterians has attempted, in this 
effort as in all other aspects of our ministry, to find and 
follow our Lord's will; we know that is also true of 
Presbyterians who opposed the amendment. As we look at the long 
history of the church and the bright promises of the Gospel, we 
are content to rely on the counsel of Gamaliel (Acts 5: 38-39): 
"If this undertaking is of human origin, it will fail; but if it 
is of God, you will not be able to overthrow them."

We pray that the Presbyterian Church (U.S.A.) will continue its 
vibrant and critical witness to a world in need of Good News, and 
we engage ourselves and our congregations fully and joyfully in 
that task. -- The Executive Committee of the Covenant Network of 
Presbyterians.

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

        A Time to Move Beyond Fear with Courage and Hope
           The Witherspoon Society Executive Committee

22 February 2002. -- Members of the Witherspoon Society are 
saddened and disappointed that the presbyteries have failed to 
ratify Amendment A. Approval of the amendment would have allowed 
our church to move beyond the years of fruitless efforts to 
reconcile two opposing views of scripture and the life and 
teachings of Jesus.

While people are voting from many motives and convictions in this 
matter, fear and anxiety have seemed to weigh heavily in the 
debates and the votes. It may be fear of those who are seen as 
"different." It may be fear of change in our society and way of 
life. It may be fear of tension and division in the church. But 
we believe it is time to "be of good courage" and move beyond our 
fears, with wholehearted and joyous confidence in a loving God.

The Witherspoon Society is committed to an inclusive church as 
our best expression of God's all-embracing love. Too often 
religion has been used to oppress and exclude. It is time for the 
church to bear some of the fruits of God's Spirit: "love, joy, 
peace, patience, kindness, generosity, faithfulness, gentleness, 
and self-control. There is no law against such things" (Gal. 
5:22-23).

Courage is indeed needed in the face of the threats that have 
been put forward: threats to withdraw money and to split the 
denomination, the fictitious threat of "enforced ordination," the 
claim of threats to biblical morality, marriage, and family 
values -- all aimed at creating anxiety. It is time for courage 
and faith in the face of such threats.

Such tactics are used when there is a challenge to those who feel 
they are the keepers of the true faith. In truth, Amendment A is 
very much in keeping with our Reformed theology, Presbyterian 
polity, the message of love and reconciliation found in both the 
gospel and our confessions.

It took a long time, but the church finally accepted that a round 
earth circles the sun, that slavery is sinful, that women are as 
fully human as men and equally made in god's image. We have faith 
that one day the church will open itself again to the learning of 
science and the testimony of people's lives.

Why, in the face of massive hunger, illness, violence and death 
do we enact rules based on isolated and disputed verses of 
scripture, rather than on the whole body of the gospel? We rarely 
hear the passage from Ezekiel 16:48,49, in which it is said "This 
was the guilt of your sister Sodom: she and her daughters had 
pride, excess of food and prosperous ease, but did not aid the 
poor and needy." It is time to move beyond our arguments over 
"purity," to join in the truly divine calling of doing justice, 
loving mercifully, and walking humbly with our God.

We stand with our sisters and brothers who are now excluded from 
fully sharing their gifts with our church, and look toward the 
day when all of us can join fully in our church's reconciling 
mission in the world.

We will continue to work for every vote in every presbytery, and 
urge all those who believe in an inclusive church to remain 
steadfast in the struggle. We must call on our church to be led 
by love, and not ruled by fear. -- Executive Committee of The 
Witherspoon Society, February 22, 2002

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

And from our members and friends:

             Just Starting to Get into a Higher Gear

I am sad to hear that Amendment 01-A was defeated. The far right 
is being manipulative in their reporting of the votes. There are 
many presbyteries that lost by just a few votes. There was an 
increase in the number of people who voted for A than in past 
votes. This is not the end. People like me will not leave the 
Presbyterian Church. They cannot run me out. I will fight until 
churches can individually decide who can be ordained. As Chris 
Glaser said, "It took 40 years to allow women to be ordained. The 
fight for LGBT people has only been going on for just over 20 
years, so we are half way there." We need to be more on the 
front lines and stand up for LGBT people. I am challenging all 
of you to be a voice for LGBT people. Also, I challenge you to 
help keep our gay and lesbian brothers and sisters in church. It 
is actions like the defeat of Amendment A that turn people away 
from the church, not wanting to be a part of such an institution. 
We are all spiritual beings that need a spiritual community. Just 
because certain people want to make LGBT people feel like second 
class members of the church, you need to remind them that they 
are children of God and it is about a relationship between them 
and God.

I hope and pray that the young people of the Presbyterian Church 
(U.S.A.) do not leave because of the hate and hypocrisy they see 
within this church. I am challenging all young people to stand up 
and be a loud voice and not get frustrated with the church. You 
are the future of the church and we need and want you.

I am also calling all the straight allies who support LGBT people 
being ordained to "come of the closet." You are out there and we 
need more faces and testimonies to be seen and heard.

I am not quitting, I am just starting to get into a higher gear 
in this movement with God's help. -- In Christ's Name, Brian Cave 
More Light Presbyterian Liaison for Youth and Young Adults

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

                     Philadelphia Presbytery

My testimony at the Philadelphia Presbytery meeting, 26 February 
2002 -- Chris Purdom, Elder, Tabernacle United Church:

Nationally, the vote is already decided, but really, the vote 
decides nothing, because paragraph B decides nothing. Paragraph B 
was and is a futile attempt to solve through polity a 
disagreement in theology, and even more importantly, a 
disagreement with reality. Polity does not and cannot stop 
people like the Rev. Paul Davis from being born into and raised 
in the PCUSA. Polity doesn't stop people like the Rev. Lynn 
Lampman from hearing the call of God, or from dedicating their 
lives to service in the church. Polity doesn't keep 
congregations like Tabernacle from declaring themselves More 
Light, and it didn't keep a non-More-Light church like First 
Church of Stamford from ordaining and electing Wayne Osborne and 
then his partner. Polity does not and cannot decide who and how 
we love.

What paragraph B does do is make appearance more important than 
faith. It forces people to decide between service and truth. It 
encourages silence. It invites charges and trials that make 
sexual orientation and gender identity the issue in the church. 
And it makes gay, lesbian, bisexual and transgender people 
responsible for the peace and unity of the church, as if they 
didn't have enough burdens to deal with already.

I speak and vote for those who are not here because keeping up 
acceptable appearances was more of a struggle for them than it is 
for me; for those who cannot be here, who cannot serve in this 
church because they had to tell the truth; for those who are 
still here, but who have chosen to serve in silence; for those on 
the outside who find "you are welcome here, but you're not good 
enough to lead" to be more of a slap in the face than an 
invitation; for the gay, lesbian, bisexual and transgender youth 
who are not yet old enough for ordination, but are trying to 
decide whether to stay in the church of their birth, or to be 
honest with their families.

I speak and vote for them because I dream of a church on the 
cutting edge of justice, community, and honesty in which faith 
and the fruits of faith are more important than appearance. I 
invite you to dream with me. I invite you to hope. I invite you 
to vote yes for Amendment A today.

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

               Palo Alto Presbyterians Stand Firm
                 in Support of Gays and Lesbians

First Presbyterian Church of Palo Alto has issued the following 
Press Release to various local Bay Area news agencies in response 
to the announcement on the defeat of Amendment 01-A. -- Peace, 
Derrick Kikuchi.

Palo Alto, February 20, 2002 -- The First Presbyterian Church of 
Palo Alto today announced that the congregation would stand 
firmly in support of Lesbian and Gay Presbyterians in their 
struggle for inclusion and ordination. This announcement comes in 
light of the defeat of a measure that would have overturned a ban 
on ordaining homosexuals within the Presbyterian denomination. 
The Rev. Jeffrey Vamos of First Presbyterian Church of Palo Alto 
said, "We've been a More Light Church for sixteen years, and that 
means we invite members to participate in our leadership based on 
the gifts they bring and their professions of faith. Gay or 
straight, single or married, male or female, regardless of color 
or ethnicity, those who are called by God to serve God's people 
will be considered for leadership. God's spirit will continue to 
guide us in who we choose to help us do God's work."

At the General Assembly of the Presbyterian Church (U.S.A.) last 
year, an amendment to the denomination's constitution, known as 
the *Book of Order*, was approved which would have effectively 
removed the de facto ban on ordaining practicing homosexuals from 
leadership. That amendment needed ratification by a majority of 
the regional governing bodies, known as presbyteries. Thus far, 
40 presbyteries have voted in favor of the amendment, with the 
opposition having pushed past the 51% mark this week.

"This is a setback, but it is not the end of the struggle," the 
Rev. Vamos said. "Unfortunately, the vote on this issue was 
clouded by the threats of certain congregations to leave the 
denomination if this amendment passed. It is important for us to 
state now that we, instead, vow to stay on and resist until 
justice is achieved."

Elder Derrick Kikuchi, member of First Presbyterian Church of 
Palo Alto's More Light Committee commented, "We want the people 
of the Bay Area to know that despite the way this vote went, 
there are still many congregations holding their doors wide open 
to Lesbian and Gay people. God calls us to feed the hungry, 
clothe the naked, provide shelter for the homeless, lift the 
spirits of those who are mourning, and speak out against 
injustice. Those calls are found over and over again in the 
Bible. I want everyone to know that any who are called by God to 
do that work will be welcomed by More Light Churches like ours 
and the thousands of other welcoming organizations found within 
every single mainstream Protestant denomination."

For more information, please visit 
http://www.fprespa.org/morelite.htm

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                     West Jersey Presbytery

West Jersey voted tonight. Amendment A failed 80 for, 83 against, 
after an hour of debate. The meeting was interspersed with 
prayers and hymns, including a long silent prayer before the 
vote. This is what I said -- Janet Sheridan.

I will speak also for those who do not have a voice, who are 
among you, visible *and* invisible. [I gestured to four members 
of the West Jersey Rainbow Fellowship who stood up in their pews, 
silently, wearing stoles, as I spoke.]

I am gay. God made me. God loves me. I love God. I was baptized. 
Jesus Christ is my saviour. I love my church. My church loves me. 
I swear to you *I did not choose to be gay.* I am a sinner, but 
it is not my gayness that separates me from God.

Once I *was* sexually confused. In my confusion I *chose* to be 
heterosexual and married a man. It was a mistake. For 19 years, 
with a woman as my loving partner, my life has clarity, 
integrity, and *peace*, a peace I didn't have when I was living 
contrary to how God made me. Some of you won't believe me, but 
you cannot say, you cannot judge. God is my judge. Leave it to 
God, and leave it out of the *Book of Order*.

The apostle Paul said that in Christ there are no divisions among 
us. Yet G-6.0106b makes one. Despite its merits, it makes outcasts 
by affirming the cultural prejudice that says people like me, 
Graham, Robert, Dan and Charlie should not exist.

Our *Book of Order* calls you, the church, to seek justice *at the 
risk of losing its life*. Have you heard this? Justice-seeking 
Presbyterians will vote for A, and *not worry about anything!* 
Let your outcasts rejoice! -- Janet Sheridan

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                    God's Gracious Ordaining

As many mourn the defeat of amendment A, we also mourn what this 
defeat says about the Presbyterian Church (U.S.A.) and the 
factionalism that has been tearing it apart.

Lost sight of in this entire debate is the fact that, while the 
church or presbytery is the entity that confers ordination on an 
individual, it is God alone who calls that individual to service, 
and God who does the ordaining to His service.

We can be proud of the many gay, lesbian, bisexual, and 
transgendered people who have answered God's call, serving the 
church in ordained positions in the past, many with distinction. 
Many of those people continue to serve, some openly and some not. 
Their service is a blessing to the church, and an example of what 
the church should strive to be. Some continue to serve in 
positions that do not require ordination. Rev. Jane Spahr, Chris 
Glaser, Lisa Larges, Martha Juillerat, and countless others who 
have been denied opportunities to serve the church directly have 
not lost their will to serve. Instead they have devoted their 
lives to service in whatever manner they can. They are a true 
beacon of hope for the future of the church, and a witness to 
what the church has lost. In some ways their service has led 
them to have a wider and deeper influence on the PCUSA, far 
beyond what their original role might have been. It is through 
service like theirs that we have made such tremendous progress.

God's gracious ordaining will not be denied to anyone due to the 
defeat of amendment A. Gay, lesbian, bisexual, and transgendered 
people will continue to serve God's purposes throughout the 
church. Their service will be recognized directly by many, and 
widely accepted. This is part of the education process that was 
referred to by Pam Byers, executive Director of the Covenant 
Network, which will eventually lead to the removal of amendment B 
from the *Book of Order*. -- Richard Myers, Member, Immanuel 
Presbyterian Church, Milwaukee.

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

                       New Hope Presbytery

We had a one-hour debate. The people against 'A' seemed to have 
a hard time mounting speakers. The bulk of those against spoke of 
being against 'A' for moral reasons. One speaker actually felt 
that his vote against would somehow still the debate. The vote 
was 153 for, 159 against. Here's my presentation. -- Jack Cover, 
Triangle More Light Presbyterians.

Beloved in Christ: We know that churches have embraced cultural 
norms and then moved away as greater enlightenment reached the 
churches. We know that arguments in favor of the cultural norms 
of slavery, patriarchalism, segregation, and discrimination 
against divorcees have wonderful biblical support. Such is also 
true of our current cultural norm of homophobia. I am here today 
to ask this body to rise above cultural norms and to embrace the 
norm of Christ -- "Love one another as I have loved you".

What does our current norm of second class citizenship and 
exclusion of lesbians, gays, bisexuals and transsexuals mean to 
the PCUSA? It means that some of the brightest, most spiritual, 
most dedicated members of our church are excluded from serving 
the church unless they lie about their sexual preference or 
engage in ecclesiastical disobedience.

What have I seen from this?

After finally determining his true sexual orientation, the 
Reverend Harry Thomas left the PCUSA and is an active member of 
the Metropolitan Community Church in Raleigh.

The Reverend James Gertmenian held my hand as I was going under 
anesthesia when my cancerous kidney was removed 21 years ago. 
Now he is senior pastor in one of the tall steeple UCC churches 
in Minneapolis. The stand of the PCUSA was one of the factors in 
his decision to leave the church. He enjoys working with his 
openly lesbian associate pastor.

John Mayes, a former very active member of West Raleigh 
Presbyterian Church, went on to gain a degree in Christian 
Education at Union in Richmond. Not many years ago he was 
honored as the top Christian Educator in the denomination. 
Shortly thereafter he confirmed his sexual orientation. He now 
works outside the church.

My dear friend, Beth Bale, has completed her studies for the 
ministry. She cannot be ordained as a minister of the Word and 
Sacrament in our church today. With all her wonderful devotion 
and skills she has been forced to work outside the church.

In the fall of 2001, my wonderful friend, the Reverend Brent 
Bissett left PCUSA to join the United Church of Christ.

My son, Micah, may never join PCUSA. He has made it clear that 
all other issues aside, he certainly will not join a Christian 
Church which espouses second class citizenship for so many of his 
dearest friends.

Surely each of you has a story of talented, loving people who 
have been excluded from serving the PCUSA or have not disclosed 
their sexual orientation in order to serve.

Beloved in Christ, as you decide how to vote today, please ponder 
a thought that has come to me often. Sometimes you may awake in 
the early hours and find it hard to get back to sleep. If those 
times you think you are hearing a soft unidentifiable sound that 
makes it hard to go back to sleep, I believe that sound is Christ 
weeping for His Church, which is excluding talented and beloved 
workers in His vineyard.

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

         Three Dreams: An Interim Ethic for the Faithful

As we weep and pray over the death of last summer's dream, we 
need to let our imaginations run. Yes, we will return some day 
to try again -- but what can we do in in the meantime? Can we 
find a way to be faithful now even while obeying the letter of an 
unjust law? Some among us will refuse to consider any sort of 
compromise. But there follows an "Interim Ethic" for those 
determined to enlist, now and indefinitely, the energies and 
talents of our gay/lesbian brothers and sisters. Please dream 
with me for a moment.

                            Dream One

Imagine a church that appoints, not an Associate 
Pastor but a Resident Theologian or Parish Visitor. This person 
would not be ordained or installed as a minister, but hired as a 
staff member. He or She would not be a member of presbytery, nor 
would their presence entitle the church to an additional lay 
commissioner in presbytery. And they could not perform the 
functions reserved by the *Book of Order* to ordained ministers -- 
i.e., officiating at baptisms, communion services, funerals, 
Session meetings (thus they could only be appointed to churches 
already served by a fully ordained minister of the word). But 
they could preach, visit, and participate in any meeting of 
Session, Deacons or church committees. In other words, they 
could function as preachers/pastors without the title and several 
official duties.

This may violate the spirit of Amendment B, but it does not touch 
the letter. And it provides a channel for reaching out to our 
dedicated, dejected comrades.

I would be happy to contribute to a church which extends itself 
in this way, even if my own congregation did not. Is this a 
mission that some of the 108 More Light Churches could embrace? 
Let the offering be taken.

                            Dream Two

Imagine a church that has a Session of 12 members. The church 
would like to ordain Jim, a gay member of long standing who lives 
in a committed relationship. After due examination they find 
him otherwise qualified. One member of the Session says, 
"Our Session meetings are open. Whenever Jim is there, I will 
encourage him to offer his opinions. I will offer my views too, 
but when we vote, I will look for Jim's signal, and vote 
accordingly.

So it happens. The bold congregation might even have an 
(Unordination) Service in which Jim's faithful attendance at 
Session meetings is acknowledged and honored.


                           Dream Three

A church has a vacancy on its board of Deacons. 
The Nominating Committee finds a gay member willing to fill in 
"temporarily," not as an ordained deacon but as a Parish 
Visitor. This visitor can perform the functions of the ordained 
deacon without having the official badge. A bold congregation 
might even have its own (Unordination) Service honoring the 
service of its "Interim Parish Visitor."

Again, the letter of the law is observed, but we have struck a 
faithful blow for full respect and honor. And we have begun 
today to call to service those who have been rejected for so 
long.

If anyone complains about deviousness, we can point to the large 
number of churches who have not yet ordained a woman as elder or 
Minister of Word and Sacrament. We have learned that there are 
limits to any denomination's ability to force the conscience of a 
local congregation. So let it be with us.

Our head is bloody, but unbowed. Let the imagining -- and yes, 
the recruitment -- begin. Let faithful witness find a way! -- 
Gordon Shull, Wooster, OH.

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

                        Not the Last Word

I have no words for what I am feeling at present. I know what the 
defeat of this amendment means to so many of my brothers and 
sisters who are gay and lesbian. What we don't know is how G-
6.0106b will be used regarding the ordination of transsexual 
persons. How will our church deal with those of us who have spent 
most of our lives denying the very core of our existence? Will 
sexual orientation and gender identity be made synonymous? If a 
person who was born with male genitals but with a female gender 
identity transitions from living as a male to living as her true 
female self, will she be condemned by our *Book of Order* to live a 
life alone if she heeds God's call in her life? If she becomes 
involved with a man, will she be judged to be gay because she was 
born with male genitals, even though those external 
characteristics have been surgically corrected to be congruent 
with her inner female gender identity? If she becomes involved 
with a woman, will she be condemned as a lesbian because she is 
now living as a woman? If she remains single and alone, how can 
she fulfill her life as a person made whole in Christ and called 
by God to serve?

I will be going before the Boston Presbytery in the Fall of 2002 
to be considered for full candidacy for ordination to the 
ministry of Word and Sacrament. How will our church deal with me, 
and others like me who desire only to answer God's call in their 
lives, to love and serve our Lord and Savior, Jesus Christ, and 
his church? Though there are those of us who are transsexual who 
identify as gay men or lesbian women, it is not our 
transsexuality that determines this any more than a non-
transsexual person "chooses" to be gay, lesbian, bisexual or 
heterosexual. Pray for and support your transgendered brothers 
and sisters as more of us come to terms with God's call in our 
lives and seek to respond to that call. Make the effort to learn 
what transsexuality really is and what transgender really means 
so that you will be able to give an answer to those who challenge 
us as you have been challenged.

The defeat of Amendment A is not the last word. It may have 
ramifications in our present circumstances and continue to 
exclude many of us from fulfilling our Call in our church. But 
the last Word HAS already been spoken. It is a Word of love and 
acceptance, of grace and forbearance. It is a Word of justice and 
mercy lived out in a life of compassion. The last Word has 
already been spoken. The life, death and resurrected glory of 
Jesus has sounded that Word of God's love and faithfulness for 
all eternity, no matter what the Presbyterian Church (U.S.A.) 
*Book of Order* or any other human document may say. God has spoken 
the last Word of God's love in Christ. -- Peace, Sara Herwig.

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

            Reflections on the Defeat of Amendment A
                 in the Presbytery of Cincinnati
               95 yea, 113 nay - And What is Next?

The actual vote last night in this presbytery mirrored the 
denomination at large, but there is no solace in that.  There 
first came a strongly supported motion that our presbytery not 
vote at all - as if this matter was not worth voting for!  But 
finally we did vote and clearly it was another nail in the flesh 
of the hundreds of homosexual members in our presbytery - 
persons, whose faith and being, so many of us accept, love and 
delightfully rejoice in.

What now?  I believe, even though it is surely important that 43% 
of our presbyters voted for it, that our primarily hope still 
lies elsewhere.  Our best hope is that regardless of this 
derogation, our homosexual brothers and sisters will respond, "If 
God is for us, who can be against us?" That they will be even 
more convinced that not even persecution can separate them from 
the love of Christ or Christ's love for them.

I pray that is where their faith is, and I have witnessed it.  
Not only because it is a true but because in their faith, we have 
the authentic hope we need if we are truly to become the body of 
Christ.  *Their* faith is what we all need if we are to have any 
fidelity as a church, as Presbyterians.

Some, who are among the persecuted, may say this is too much to 
ask. Surely it is understandable that they would say, "Why should 
I be a part of a denomination that rejects me?  Besides, there 
are other denominations that do not."  Leaving the Presbyterian 
Church is an option and no one can fault those who do.  I have 
been contemplating that option myself and I am not among the 
persecuted - it is only my understanding of faith that is being 
rejected - although that is what is most vital to my life.

But I shall stay.  I will stand with our homosexual brothers and 
sisters who, too, will decide to stay.  In doing so, I hope we 
will together continue to be open in our dissent; that we will 
not comply with any measure in this denomination that denigrates, 
in any way, homosexual persons; that we will continue in faith 
until this church accepts homosexual persons as equal members of 
this church and in society - or until we are removed from the 
Presbyterian Church.   

The hope before us is with those, our homosexual brothers and 
sisters, who are serving God after the manner of Jesus Christ. -- 
*Hal Porter, Cincinnati, Ohio, March 13, 2002.*

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


                We Should Make of It a Liberation

We have tried -- for a quarter of a century -- to do it "decently 
and in order," but there comes a time -- and this should be that 
time -- when we must act exactly as though what will be -- 
already is. Another overture, another round of Presbytery votes 
will change nothing. Eight out of eight Presbyteries in The 
Synod of Southern California and Hawaii voted against Amendment A 
and all but one of those would easily do it again. Another delay 
of three or four years would now be an insult and an outrage. If 
the PCUSA will not give its "permission" for persons to live by 
their conscience, then persons must simply do what their 
conscience demands. Others must decide whether they will serve 
conscience in matters of inclusiveness or serve ecclesiastical 
law even when it is unholy and unjust -- but we must not feel 
obligated to wait for them. Ecclesiastical law is not the 
highest law there is. Ultimately we are most accountable to the 
law written on our hearts. Congregations and Presbyteries, as 
some already have done, should ordain those they believe 
qualified and called. Some will not do it. Some will, and for 
them it may be costly (with possible judicial action etc.). But 
what guarantees have we ever had that acting in conscience would 
be without cost? What does history teach us more than that 
obeying conscience often comes at a high price. Why should we 
ever expect otherwise?

When we have acted let the denomination deal with that. That is 
how women were first ordained in the Episcopal Church. Truth 
matters even more than polity. And sometimes time matters even 
more than unity. The appeal for LGBT persons in the Church "to 
endure -- more time is needed" becomes eventually an unholy 
demand, and is part of oppression itself. We are there. Whose 
time is it? It isn't my time to give or take. It isn't the 
PCUSA's time to give or take. Time is persons' lives -- passing. 
From my vantage point I see what the delay of some costs others. 
The welfare of the PCUSA is a concern, but it is not ultimate 
concern. Moreover if the Presbyterian Church loses her life to 
save it -- what will she have saved?

What is more accountable for the unrest in which we live today 
than religion. Early in the 21st century religion looks like the 
scourge of the earth; Christian against Christian, Muslim against 
Christian and Jew, Jew against Muslim, Catholic against 
Protestant, fundamentalists against -- everyone except their own. 
Religion is offered up as the rationale for horrific crimes of 
terrorism, and for manifold hate crimes against individuals. 
Following Christ, our first allegiance must be to truth, love, and 
justice -- not to religion. To be the Church reformed -- and 
ever reforming -- means there is no arriving where God leads 
without leaving where we have been. Too many people it seems to 
me are trying to arrive one place without leaving another. 
Saturday evening we presented the Lazarus Award to Malcolm Boyd, 
the first "out" clergyman (Episcopal) of national reputation. 
Speaking of his coming out in 1976, and referring to Robert 
Frost's poem, he spoke of his coming to the point where two roads 
meet knowing he must take one or the other. When he came to that 
fork it was clear what road he had to take. We are all at that 
fork in the road. Shall we turn back? Shall we stay frozen in 
this place? Shall we simply take the road that looks most 
pleasant and least challenging? Shall we take the road that 
looks most traveled?

*The Layman* has done us a great favor. They have laid out their 
agenda -- their design for a "shadow denomination" -- for all to 
see. We should publicize it. We should send it everywhere we 
can, almost without comment, for it requires little. We should 
carry it on placards at G.A. I am confident that most 
Presbyterians will find it offensive and repulsive. It will shake 
people awake more than anything we could do. The charm of the 
religious right is that in time they often stumble on their own 
excess. I think they may have done that now. It will be hard for 
reasonable, fair-minded persons to see anything Christian in 
their drive to "take over" the PCUSA. They show themselves to be 
the schoolyard bully, grown up and in the Church. Jack Rogers has, 
I believe, been a model of standing up to their intimidation. Let 
us pray that our next moderator will carry on showing equal 
courage and grace under fire. -- Donn Crail, Director, The 
Lazarus Project, West Hollywood Presbyterian Church, Los Angeles.

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

                            Obedience

Now that it has been a week or so and time has allowed some 
reflection, I can offer what I think is the right course for me.

As I have mentioned before, our session (First Presbyterian 
Church, Waltham, MA) adopted a covenant of obedience. That is 
obedience to what we consider to be the core of the *Book of 
Order*: the inclusivity requirements, the requirement to love 
(specifically: G-4.0403; G-5.0103; G-5.0202; G-6.0108; G-5.0202; 
G-6.0102; G-6.0107; G10.0102l; G-6.0106a). If asked whether I 
would uphold the constitution (though I'm not on session), I 
would answer "yes" with full conviction. When asked whether I 
would uphold specific provisions in the *Book of Order*, I would 
answer that that would depend on the situation, the provision, 
and the relation of that particular provision to the rest of the 
*Book of Order*; at that point it would become a matter between me, 
my conscience, and God. I don't think anybody can fault that 
answer. If I were caught in not upholding a specific provision in 
the *Book of Order*, I would answer that I was forced to, because 
upholding that provision would force me to break other provisions 
-- hence again me, my conscience, and my God. If this would ever 
make it to a PJC (heaven forbid; our church has a hard enough 
time underpaying the pastor), that PJC could not escape having to 
address the issue of contradictions in the Constitution and the 
role of conscience.

Maybe the lawyers among us can find fault with this approach (or 
maybe not?), but it seems to me that it leaves us free to follow 
our conscience while being serious about upholding the 
constitution. -- Peace to all of you, Arnold Rots.


                     A Covenant of Obedience

We, the Session of the First Presbyterian Church of Waltham in 
the Presbytery of Boston, in affirming our ordination vows, 
express our firm and sincere resolve to uphold the constitution 
of the Presbyterian Church (U.S.A.), first, in obedience to Jesus 
Christ, then, under the authority of the Scriptures (guided by 
the Holy Spirit), and, finally, guided by the Confessions.

Regarding our responsibility for the ordination and installation 
of elders and deacons we understand this to mean:

-- that we shall comply with the Church's mandates for 
inclusiveness (G-4.0403; G-5.0103; G-5.0202), lest we cause a 
scandal to the gospel;

-- that we shall respect freedom of conscience with respect to 
interpretation of Scripture (G-6.0108);

-- that we shall protect the rights of our members to vote and to 
hold office (G-5.0202) and not set apart a special group as 
eligible for office (G-6.0102);

-- that the right of God's people to elect their officers is 
inalienable (G-6.0107);

-- that it is our responsibility to determine who is qualified to 
be ordained (G10.0102l);

-- and specifically that those called to office, in addition to 
possessing the necessary gifts and abilities, should be persons 
of strong faith, dedicated discipleship, and love of Jesus Christ 
as Savior and Lord, whose lives should be a demonstration of the 
Christian gospel in the Church and in the world, and who must 
have the approval of God's people and the concurring judgment of 
a governing body of the Church (G-6.0106a).

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

                 On the Defeat of Amendment 01-A
                  From Lamentation to Rejoicing

                       by Rev. Don Stroud
             Minister of Outreach and Reconciliation
              That All May Freely Serve, Baltimore

     "For freedom Christ has set us free; stand fast therefore 
     and do not submit again to a yoke of slavery" -- Galatians 
     5:1, RSV.

     "Freedom lives hence, and banishment is here" -- Kent to 
     King Lear, Shakespeare, *King Lear*, Act I, scene i.


Thank You! To everyone who worked so tirelessly in concert with 
hundreds of us across the nation to restore the Reformed heritage 
of polity to the PCUSA and to dismantle the church's immoral 
and unjust treatment of gay, lesbian, bisexual, and transgender 
(LGBT) people as second class members of the church. What we have 
been able to accomplish together is a gift of God's grace, which 
is the source of our power to meet the challenges ahead of us.

As the votes against "01-A" began to outnumber the votes in favor 
of "01-A," some suggested that our all-out effort going into the 
213th G.A. and our success in giving 60% of the commissioners of 
the 213th G.A. sound reasons to approve "01-A" was bad strategy if 
we could not win a majority vote in the presbyteries. Some have 
suggested that LGBT and allied activists' "untoward" advocacy for 
the equality of LGBT members with the other members of the church 
caused a predictable backlash from the fundamentalist/reactionary 
element in the PCUSA. It was suggested that we had only 
ourselves to blame for the growth of the so-called "confessing 
church movement," which was offended by the prospect of a fully 
inclusive church.

I disagree. Many of us, joined by the accumulative work of a 
great many before us, gave all that we had, even abandoning all 
hopes of position and privilege in the ecclesiastical structure, 
to engage in faithful costly discipleship to change the present 
unjust system. We need not apologize for anything we have done in 
our valiant attempt to use the legislative process to persuade 
the church to change. Instead, if we failed to assert that we 
expect our equality in the household of God, we would be 
unfaithful to our calling. We would be denying the covenant 
birthright of our baptism and thereby the grace of Jesus Christ. 
Rather than apologize for being faithful, albeit unsuccessful, we 
should "let (our) discontent break mountain-high against the wall 
of prejudice, and swamp it to the very foundation" (John Hope, 
*The Rising Demand for Equality*). John Hope was an African-
American who was one of the leading U.S. educators and an early 
champion of African-American equality.

Many are now engaging in services of lament over the defeat of 
"01-A." I strongly caution that we be careful to balance our need 
to lament with a strong commitment to work with new determination 
to counter the structural injustice in the PCUSA. Our laments 
must move us through our disappointment and pain into a truly 
righteous indignation against the injustice that is undermining 
the PCUSA's ability to speak with a relevant ethical and moral 
voice in our nation and our world.

Our laments must not be indicative of any perception that we are 
the impotent victims of what someone has done to us. No one and 
no thing and no power, not even the PCUSA, has the ability to 
change our position in relation to God. We live at this present 
moment in the reality of Christ's true just grace by which we are 
welcomed as daughters and sons of God. The PCUSA has no power 
to make laws counter to Christ's all-sufficient grace in which we 
stand fast.

We must speak and act from this position of power and strength. 
We must never entertain the slightest possibility that any power, 
even the power of the church, can undo what Christ has already 
done in and with and through us. Engrafted into the body of 
Christ, the church, we are full equal members already. Christ's 
grace is our power.

Embraced by Christ's grace we declare that we shall not simply 
play at being Gospel Heralds or Truth Tellers or Justice Makers. 
We must not be part-time in our commitment to this calling. We 
must be the Gospel in action by speaking our truth and doing 
justice for all God's people. If our laments make us feel sorry 
for ourselves or dissipate our pain so that we come to an easy 
accommodation to the unjust status quo of the PCUSA and the 
place to which it relegates us LGBT members as subordinate and 
second-class, then we must leave all laments behind us.

Rather we must rejoice that in its attempt to exile us as 
outcasts, the church has freed us to live with Christ. Christ's 
prodigal love and unconditional grace caused the structures of 
unjust privilege to brand Christ as a blasphemer, a heretic.

Rather than lament I would rather rejoice that the church would 
call me a heretic and seek to cast me out. So to be cast out is 
to come into the company of Jesus Christ. To be in the PCUSA 
without standing fast in solidarity with the Gospel is the real 
"exile." To be in exile with and in Christ's grace is to be free 
and at home.

We stand fast in the truth that the Gospel does not allow any 
wiggle room for structures of status quo and subordination and 
accommodation. The Gospel has destroyed all such structures 
through Christ's unconditional grace.

We must resolve to stand fast in grace and to order our faith 
communities upon this grace. We live out this calling 
individually and corporately in our churches, presbyteries, 
synods, and finally in our General Assembly.

We each must seek how we are to live out this call to 
discipleship in our lives. Then we must responsibly share our 
lives in building up the whole community of faith.

As for me:

If believing that LGBT people are created as good and blessed 
participants in God's creation and are equal to the goodness and 
blessedness of non-LGBT people is heresy, then I am a heretic and 
so is Christ in whose grace I stand fast.

If believing that LGBT people are in fact part of the original 
blessing of creation and thus reflect the image of God is heresy, 
then I am a heretic and so is Christ in whose grace I stand fast.

If believing that LGBT people's responsible loving same-sex 
relationships are equal to responsible opposite-sex relationships 
is heresy, then I am a heretic and so is Christ in whose grace I 
stand fast.

If believing the church has no power or authority to push LGBT 
people into a "closet" as de-humanized, "de-carnated," "de-
eroticized," dispassionate, domesticated, self-denigrating, non-
troubling creatures is heresy, then I am a heretic because

     -- I shall not deny the Incarnation by which Jesus Christ's 
     grace took the form of God's passionate erotic will to love 
     us into being; and,

     -- I shall not deny that God in Christ refused to be 
     domesticated or denied as the "troubler" of all structures 
     of oppressive injustice that seek security by dividing and 
     conquering the one new humanity that Christ's grace has 
     formed out of the Incarnate love of God.

If affirming that I stand fast upon Christ's grace alone is 
decried as mere sentimentality; if I rejoice in rather than repent 
of my 24 year-long loving relationship with my partner;

If affirming that Christ's grace cannot be purchased through the 
church's indulgence of compulsory celibacy;

If affirming that Christ's grace cannot be made legitimate by the 
"circumcision" of my true identity and integrity as a gay man for 
a false identity and the denial of the truth that sets me free 
for joyful worship of God;

If affirming all these things is heresy, then I am a heretic. For 
to be a heretic is to be in the company of Christ and to live in 
Christ's grace, for which Christ was cast out of the temples and 
systems and privileges of this world and hanged on a cross as a 
blasphemer, a heretic.

Let us not apologize or lament or regret what we do by climbing 
out on a limb while knowing full well that many in the church are 
sawing it off out from under us.

Instead, let us call upon all members of our churches and 
presbyteries and synods to climb out on the limb with us; let us 
call upon everyone to ask and to tell the justice-truth of the 
Gospel in which we stand fast.

See and hear the Good News:

-- Of our ordinations and installations of all whom the grace of 
Christ calls, even self-affirming closet-defying LGBT members;

-- Of our joyful and equal blessings and celebrations of same-sex 
holy unions and opposite-sex marriages;

-- Of our solidarity across all boundaries of sexual orientation, 
class, race, gender and geo-political hegemony that seek 
privilege by subordinating and repressing the one new humanity 
created by Christ's grace.

It is now our responsibility to confront the structural injustice 
of the PCUSA by climbing out onto a limb even as the church 
threatens to saw it off out from under us. But, it is into the 
arms of grace and the embrace of a loving God we fall.

For several years it has been suggested that the "great middle" 
of the church was just waiting for an opportunity to do the right 
thing and the just thing and to act to end the unjust treatment 
of LGBT people as second class members of the church. The "great 
middle" has refused to act.

Unfortunately, a portion of that "middle" sincerely feels there 
is nothing wrong in treating LGBT members as second class. More 
troubling and far more reprehensible are those in the "middle" 
who know an injustice is being done but refuse to do anything 
about it. For the sake of security, which means maintaining unity 
at all costs, the "great middle" will easily give up the Gospel's 
core values: truth and justice and grace. The "great middle" of 
the church has grown use to the structural injustice of G-6.0106b 
being a part of the PCUSA. The "great middle" has grown 
comfortable with being complicit with this injustice. Or perhaps 
they have been duped by threats of schism into tragically and 
mistakenly believing they can avoid disturbing the delicate 
balance by shifting their responsibility to decide for the right 
and just thing to a task force or some other generation.

The "great middle" has failed to see that if they had grasped the 
opportunity to ratify "01-A," they would have successfully 
confronted injustice and would have broken the back of the 
fundamentalists attempt to solidify power within the PCUSA. If 
"01-A" had been ratified, I believe that any countermove to put 
it back into the *Book of Order* would never succeed.

With this acquiescence the "middle" has perpetuated injustice and 
has insured, not security, but, increased discord as the 
fundamentalists are encouraged to solidify disruptive control 
over the denomination and move "to purify" it.

If there is now to be any confrontation against injustice, 
faithful presbyteries and churches and members must be willing to 
become involved in conscientious acts of ecclesiastical 
disobedience. The flight of the "middle" from conflict and any 
principled confrontation against the injustice of G-6.0106b means 
that it is time to shift from legislative remedies to the realm 
of judicial action.

We need presbyteries and churches and members to climb out on 
that limb and to stand solidly on the Gospel.

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

AS SOON AS 'A' WAS DEFEATED, THE CHARGES BEGAN!

                         On a Perilous Path:
                   Court Cases Raise Level of Risk
                   for Gay-Affirming Presbyterians

              by Alexa Smith, Presbyterian News Service

Louisville, March 27, 2002 -- In the wake of the resounding 
defeat of Amendment A, gay-affirming congregations are asking 
themselves, and the rest of the church as well, "What now?"

To throw down the gauntlet and defy the rules? Or to step back 
for the sake of peace, relying on time and education to thin the 
ranks of Presbyterians who oppose the ordination of gays and 
lesbians?

It's a dilemma.

The stakes were raised this week when Paul Jensen, a Virginia 
lawyer, filed 11 new disciplinary cases against church officials 
who are openly defying the Presbyterian Church (U.S.A.)'s 
constitution, bringing the overall number of such cases he is 
pressing to 14.

The Rev. Rebecca Strader, who co-pastors Christ Presbyterian 
Church in Burlington, VT, with her husband, the Rev. Michael 
Brown, said deciding what one's conscience demands is tough in a 
denomination so deeply divided.

It is also getting more litigious -- fast.

Strader has some experience with the church's disciplinary 
process. Two years ago, the Presbytery of Northern New England 
was hauled before the denomination's highest court over its 
failure to force Christ Church to comply with a constitutional 
provision forbidding the ordination of gays and lesbians and 
prohibiting church blessings of same-sex unions.

[Note: There *is no* constitutional provision forbidding the 
ordination of gays and lesbians; nor is there any provision 
forbidding church blessing of same-sex unions!  Our Presbyterian 
press surely knows this! -- JDA]

The PCUSA's Permanent Judicial Commission ordered the 
presbytery to work pastorally with Christ Church to "assist it in 
fulfilling its obligation to comply with the constitution" and to 
point out the possible consequences of non-compliance.

Since then, Strader's congregation has finished a lengthy 
pastoral process with the presbytery and launched an internal 
exercise in "discernment."

Christ Church hasn't taken any more public stands, but it hasn't 
rescinded the last one: Its controversial "statement of 
inclusivity" still appears on its Web site.

"The question is, how do you remain faithful and pastoral?" 
Strader said. "And that might not mean taking another public 
step. On the other hand, we do want the church to change. We're 
struggling with how to be prophetic without sounding like we're 
looking for more confrontation."

Strader said her 75-member congregation is not of one mind about 
what it should do next. "We're a peacemaking church. We're 
committed to that, too. And we don't want to have to choose 
between being peacemakers and being prophetic," she said.

The irony is that two conscience-driven movements within the 
denomination seem to be on a crash course. One group says 
homosexual behavior is sinful; the other says discrimination 
against gays and lesbians is sinful.

It has been five years since a divisive amendment was added to 
the PCUSA constitution specifying that ordination was 
exclusively for married heterosexuals and chaste singles, 
straight or gay. Most evangelicals in the church believe that 
the still-disputed amendment, G-0106.b, only codifies what 
Scripture and tradition have long held -- and that defending that 
understanding is a matter of conscience. They say those who 
disagree should submit to the rules or leave the church 
peaceably.

Evangelicals are astounded that, after four decisive "no" votes 
on efforts to change or remove the amendment, some congregations 
are still ordaining gays and lesbians -- and some are doing so in 
a very public way.

Conservatives in the PCUSA are growing more insistent that it 
is high time to rein in blatant offenders. The Rev. Jerry 
Andrews, of Chicago, said judicial responses are appropriate in 
the cases of "openly defiant" congregations and pastors, who he 
says "are begging for somebody to do something."

"That is not the same thing as chasing down every church," said 
Andrews, a spokesman for the Presbyterian Coalition, the largest 
organization of evangelicals and conservatives in the 
denomination. During the Coalition's annual meeting in October, 
Elder Bob Howard of the Presbyterian Lay Committee drew applause 
by arguing that non-compliant leaders and churches ought to 
submit, peaceably withdraw, or face prosecution.

Officials and members of non-compliant churches have noticed more 
than a subtle change in the tenor of the debate.

Michael Adee, an advocate of full participation in the church and 
its ministry for gays and lesbians, said the gay-affirming groups 
have developed no common strategy of dissent, and churches and 
pastors act independently. "The national board of More Light 
Presbyterians doesn't issue directives," he said. "This decision 
is a matter of conscience, and people do what they feel God is 
calling them to do." For some, that means stepping out on what 
Adee calls a "shaky branch."

While some congregations quietly continue to ordain gay and 
lesbian members, others opt for a more public stand, although 
they know they could be embroiled in judicial hearings and 
appeals for years. What's more, the four back-to-back votes to 
alter the amendment is understood in these circles as a lack of a 
clear mandate.

Adee, an openly gay man ordained as an elder at Cincinnati's 
Mount Auburn Presbyterian Church a decade ago, said there is a 
new level of tension in the church. "What appears to be 
heightening the opposition to ordination is the opposition to 
homosexuality," he said. "There are people who oppose having 
homosexuals as members of churches, who do not just oppose their 
ordination but oppose lesbian, gay, bisexual and transgendered 
people -- in their churches and in their families."

On the other hand, Adee said, churches that have been open to gay 
members and gay leaders are growing less willing to be quiet 
about discrimination in the church.

The Rev. Jane Spahr, an open lesbian and ordained Presbyterian 
minister, calls herself an evangelist and travels around the 
country teaching, preaching and lecturing about how "the rule" in 
the PCUSA is "wrong" and needs to be changed.

Her reaction to the latest spate of charges against gays and 
lesbians and their supporters was visceral. "People keep telling 
us, 'Just wait -- it isn't time,'" she said. "Well, you know 
what? It is past time. I've been in dialogue. I've been spit 
upon. I've been told I'm a demon. And what do we want? We 
want our baptismal rights to be honored."

Spahr said she is appalled that some members of her organization, 
That All May Freely Serve, are being targeted for judicial action 
after disclosing their sexual identities as part of a 
denominational dialogue. She said individuals and churches that 
are supportive of gays and lesbians won't be "rolling over." 
"This has got to stop," she said. "Jesus says, 'When the rules 
are wrong, change them.'"

The cost of litigation is high, emotionally and financially. 
Individuals may be suspended from ministry or even defrocked. 
Administrative commissions may be installed to run churches 
deemed wayward.

"We're trying to ask people to stay calm," said the Rev. Gene 
Bay, a co-moderator of the liberal Covenant Network, which 
usually prefers moderate resistance to outright defiance. "We're 
asking folks who are supporters of (Amendment) A to be wise and 
not to react in a way that is likely to be self-defeating. We 
lost on A, but the issue is not going to go away."

Amendment A was an attempt to replace the constitution's blanket 
prohibition of ordinations of gays and lesbians with a measure 
leaving ordination decisions to sessions and presbyteries.

[Again, there is *no* "blanket prohibition of ordinations of gays 
and lesbians"!  Surely, our Presbyterian press knows this! The 
prohibition relates to the nature of our life-partner/spousal 
relationships and the meaning of fidelity and chastity! -- JDA]

For his part, Adee said he intends to keep visiting churches to 
talk about his life and his faith. "The assumed immorality of gay 
people, the categorical prejudice, that reveals to me that there 
is lots of education to be done," he said, adding that his 
network will repeatedly file legislative challenges to G-0106.b, 
as well.

"We're not doing this to be annoying or to be reactionary. We are 
clearly and thoughtfully doing this because it is our mission, 
our vision. We know it may not be the most politically savvy 
thing to do."

Mitzi Henderson, a More Light moderator, is a voice of calm. She 
said it "remains to be seen" how the litigation will be resolved, 
and in the meantime, her network will continue working with 
congregations that want to be open.

Strader said of her congregation: "We want to stay Presbyterian 
... and we want the church to be inclusive." She added that she 
would also [like to] see the wider church pay less attention to 
sexuality and more to issues like poverty.

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

                 Mount Auburn Ministers Charged

              Cincinnati More Light pastors charged
                   with "willful" disobedience

            by Alexa Smith, Presbyterian News Service

Louisville, 20 March 2002 -- A Virginia lawyer has filed 
disciplinary cases against two ministers in the Presbytery of 
Cincinnati for allegedly defying the constitution of the 
Presbyterian Church (U.S.A.). The ministers -- the Rev. Harold G. 
Porter and the Rev. Stephen Van Kuiken -- are part of Mount 
Auburn Presbyterian Church in Cincinnati, whose session has 
said it will ordain and marry gays and lesbians in open 
defiance of the *Book of Order*.

Mount Auburn Presbyterian is a long-time "More Light" church, 
committed to full participation of gay and lesbian members.

The charges were filed by Paul R. Jensen, a Reston, VA, resident 
who is a member of St. Andrew's Presbyterian Church, of Newport 
Beach, CA. Last year Jensen filed charges against an openly gay 
minister in the Presbytery of Baltimore.

Van Kuiken, Mount Auburn's pastor for two-and-a-half years, is 
accused of "willful and deliberate" violations of his ordination 
vows, including the ordination and installation of "unrepentant" 
gay deacons and elders, and the performance or authorization of 
same-sex union ceremonies. He is also charged with renouncing the 
jurisdiction of the PCUSA by refusing to comply with its 
constitution and with renouncing the authority of the General 
Assembly's Permanent Judicial Commission (PJC), which has ruled, 
in a case in the Presbytery of Northern New England, that a 
congregation must comply with a constitutional provision that 
bars gays and lesbians from ordination to church office.

[Again, there is *no* such provision -- see notes in previous 
story! -- JDA]

The provision of the *Book of Order*, G-6.0106.b, says that gay and 
lesbian candidates for church office must be sexually chaste, as 
is also required of unmarried heterosexuals.

[Please read the constitution!  It does *not* say "sexually 
chaste." It refers to "chastity in singleness." The *Book of 
Confessions* (also part of our constitution) calls for chastity 
in *both* marriage and singleness! -- JDA]

Porter, Mount Auburn's pastor emeritus, is charged with a 
"willful and deliberate" violation of his ordination -- the 
performance of a same-sex union within the presbytery, thus 
renouncing the jurisdiction of the PCUSA.

Jensen also has asked the Synod of the Covenant to "take 
emergency action" to stop the Mount Auburn church from defying 
the denomination's constitution, as it openly did in two 
resolutions passed by its session last month. "Either elders and 
ministers must obey church polity, or church polity is 
meaningless," Jensen said in a letter to the synod.

The first of Mount Auburn's resolutions, dated Feb. 27, states 
that the session cannot comply with G-0106.b, because it is 
discriminatory and is "not Christ-like, not Scriptural, not 
Reformed and not Presbyterian." It says Mount Auburn "has 
ordained and will continue to ordain" self-acknowledged gays and 
lesbians, and will "promote their full participation in all 
aspects of church life."

In a statement on "inclusive marriage," dated Feb. 28, the 
session says it will conduct Christian services of marriage for 
both heterosexual and homosexual couples. The resolution points 
out that marriage provides "intimate friendship, encouragement, 
counsel and support," and may or may not include children. 
Section W-4.9001 of the *Book of Order* defines marriage as 
"between a man and a woman." The Permanent Judicial Commission 
has ruled that same-sex union ceremonies are permissible as long 
as they are "not considered to be the same as a marriage 
ceremony."

The session filed the resolutions with the Office of the General 
Assembly, the judicial arm of the PCUSA.

[The General Assembly is the church's *legislative* arm; its 
Permanent Judicial Commission (PJC) is the judicial arm. -- JDA]

Jensen argues that the resolutions are "unequivocal and 
straightforward renunciations of our church polity," and that the 
church should be divided, dismissed or dissolved, as provided in 
the *Book of Order*.

In his letter to the Cincinnati Presbytery's Committee on 
Ministry, Jensen said: "One must accord to the Mount Auburn 
leadership the courage of its convictions: They have 
intentionally left no room for doubt as to their position. They 
explicitly renounce the jurisdiction of the constitution of the 
PCUSA and of the General Assembly Permanent Judicial 
Commission. As such, theirs is a church in schism."

Van Kuiken said he has not received a copy of the complaint, and 
is "troubled" that it has appeared on the Internet, most notably 
on PresbyWeb and on the site of *The Presbyterian Layman*.

He said the actions of the Mount Auburn session are "nothing new" 
and were not taken in response to the current political climate 
within the PCUSA. "We're just being who we are," he told the 
Presbyterian News Service. Jensen said he provided copies of his 
complaint to the press.

A commission investigated Mount Auburn's "gay-affirming" policy 
in the early 1990s, concluding that its actions were "irregular" 
and urging the presbytery to take up the matter again when the 
denomination's standards have been clarified, according to the 
Rev. Sam Roberson, the presbytery executive.

Although G-0106.b has been added to the constitution since then, 
Roberson said, whether the denomination's standards are clear is 
"a matter of perspective."

"Clearly what we have here is a situation where a Presbyterian 
congregation's conscience is in conflict with the Presbyterian 
constitution, and that produces a conundrum, he said. Roberson 
pointed out that Presbyterians are not entirely agreed on many 
issues, including gambling, capital punishment and abortion -- 
yet manage to stay together.

Roberson said he hopes that judicial action can be avoided, and 
that the presbytery can help the denomination move in "more 
positive directions." He admitted that Mount Auburn's "out-front" 
stance "raises the stakes" for those who disagree with the 
church's positions.

Jensen said he filed the cases because of the unconstitutional 
behavior of the defendants, and is acting solely as an 
individual.

Although the Presbyterian Coalition's board of directors said in 
an open letter in March that at least a dozen churches have made 
"public statements that they refuse to abide by G-60106," Jensen 
told the Presbyterian News Service that he acted on the cases he 
knows about. "Let me know the others and I'll file those, too," 
he said.

The Rev. Clifton Kirkpatrick, the denomination's stated clerk, 
sent a letter to the Mount Auburn session on March 13, asserting 
that the session overstepped its authority on two matters.

Kirkpatrick said that session does not have the constitutional 
authority to "disregard any mandatory provisions of the of the 
*Book of Order*." The session may surely work toward a change in 
our polity," he wrote, "but it is not free to ignore standards 
set out in our *Book of Order*."

He said the session has no authority to instruct the nominating 
committee to ignore G-6016.b, and has no right to "impose 
criteria" for ordination not enumerated in the *Book of Order*.

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

             Statement of Dissent and Non-Compliance
                            G-6.0106b
         The Session, Mount Auburn Presbyterian Church,
               Cincinnati, Ohio, February 27, 2002

The Session of Mount Auburn Presbyterian Church reaffirms for the 
tenth year in succession its policy of inclusion, which declares 
"that gays and lesbians are part of Gods good creation and that 
they, no less than heterosexuals, are meant to enjoy Gods gifts of 
love, joy and intimacy" (Policy of the Inclusion of Gays and 
Lesbians, adopted December 19, 1991).

The Session declares that, in practice, the Mount Auburn 
Presbyterian Church has not and cannot comply with G-6.0106b of 
the *Book of Order*. Further, Mount Auburn Presbyterian Church has 
ordained and will continue to ordain self-acknowledged gay men 
and lesbian women who live or have lived in singleness or in 
committed same-sex partnerships, and has promoted and will 
continue to promote their full participation in all aspects of 
church life.

To the continued existence of G-6.0106b in the constitution 
 of the Presbyterian 
Church (U.S.A.) , which the Session finds 
to be not Christ-like, not Scriptural, not Reformed, and not 
Presbyterian, we specifically respond with the following 
resolution:

Whereas, Jesus taught "in everything, do to others as you would 
have them do to you" (Matthew 7:12), G-6.0106b imposes celibacy 
on all single persons, but particularly lesbians and gays as the 
price for their full participation in the church, thus pretending 
that God would give them "suitable gifts" for ministry (G-6.0106) 
with one hand and take away from them their gift of sexuality 
with the other; and

Whereas, all of us being "never able perfectly to fulfill the 
works of the law" (Scots Confession 3:15), G-6.0106b nonetheless 
construes a whole class of persons as created with a special 
inclination to sin, contrary to the revelation of Gods love in 
the teachings and example of Jesus; and

Whereas, G-6.0106b, contrary to Reformed tradition, seeks to 
reinstate an ancient prohibition (Leviticus 18:22, 20:13) now 
"expired" and "abrogated under the New Testament" (Westminster 
Confession 6.202-204); and

Whereas, G-6.0106b takes no account of Reformed insistence that 
every "orthodox and genuine" interpretation of Scripture must 
"agree with the rule of faith and love" (Second Helvetic 
Confession 5.010) or of the particularly Presbyterian insistence 
that "[t]he Bible is to be interpreted in the light of its 
witness to Gods work of reconciliation in Christ" (Confession of 
1967 9.29); and

Whereas, "[i]n each time and place there are particular problems 
and crises through which God calls the church to act" (Confession 
of 1967 9.21, 9.43), G-6.0106b counters "the reconciling work of 
Jesus" by reinforcing the barriers that exist between 
heterosexual and homosexual Presbyterians,

Now, therefore, be it resolved that the Session counsels present 
and future nominating committees at Mount Auburn Presbyterian 
Church to propose persons for ordination solely on the basis of 
their evident gifts for leadership, their strong faith, dedicated 
discipleship, and love of God as revealed in Jesus Christ, 
ignoring G-6.0106b so far as that discriminates in any way 
against lesbians and gays or any other person.

Be it further resolved that, where every congregation is already 
obligated to "elect men and women" as elders and deacons, giving 
"fair representation to persons of all ages and of all racial 
ethnic members and persons with disabilities who are members of 
that congregation" (G-14.0201), the Session counsels present and 
future nominating committees at Mount Auburn to provide fair 
representation as well in sexual orientation and in other areas 
of significant human difference.

Upon examination of candidates for ordination, the Session will 
not ask onerous questions implied by G-6.0106b. The Session, 
however, is open to any voluntary statements from candidates.

Be it resolved, finally, that the Clerk of the Session send 
copies of this resolution to (1) the Stated Clerk of the 
Presbyterian Church (U.S.A.) , (2) the 
Stated Clerk of the Presbytery of Cincinnati 
, (3) the General 
Presbyter of the Presbytery of Cincinnati 
, (4) the More Light 
Presbyterian Network , and (5) any other 
person(s) the Pastor or Session shall deem appropriate. -- Passed 
unanimously on February 27, 2002, Julia Arosteguy, Clerk of 
Session; A. Stephen Van Kuiken, Moderator of Session.

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

                 Statement on Inclusive Marriage

The Session, Mount Auburn Presbyterian Church, Cincinnati, Ohio 
February 28, 2001

We hold that our policy of inclusion implies and requires 
equality in terms of consideration and entitlement in society, 
and that marriage between two persons, man and woman, or a man 
and a man, or woman and woman, is the same in the eyes of the 
Session of Mt. Auburn Presbyterian Church.

For it is written in our Constitution 
, section W-4.9, 
"Marriage is a gift God has given to all human kind for the well-
being of the entire human family." We hold that "all human kind" 
includes Gay, Lesbian, Bi-Sexual and Transgendered people.

Therefore we resolve that Christian marriage services be held in 
our church for homosexual as well as heterosexual couples. 
Heterosexuals must meet the legal requirements of the state and 
have a license and meet the general requirements and counsel 
provided in the Directory of Worship.

Homosexuals because they cannot receive a license from the State, 
do not need a license but will meet the age requirement of the 
State and the requirements and counsel provided in the Directory 
of Worship. Homosexual couples shall further be counseled in 
developing what legal safeguards there are available to protect 
their commitment and the benefits accrued in their mutual life 
together.

This statement is to make clear that the Session considers 
marriage an egalitarian institution of faithful commitments by 
two persons for mutual love and companionship. Its promise is for 
an enduring relationship through good and difficult times, in joy 
and sorrow, sickness and health. It is for intimate friendship, 
encouragement, counsel and support, and it produces many goods, 
which may or may not include children. All of these good things 
can be and are achieved by same-sex couples as well as 
heterosexual couples. -- Passed unanimously on February 28, 2001, 
Lou Kerr, Clerk of Session; A. Stephen Van Kuiken, Moderator of 
Session.

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

           Anti-Gay Bias Clear in Judicial Complaints
           and Attacks on Clergy, Elders, and Churches

         Statement from the National Board of Directors
                   of More Light Presbyterians

Fueled and sanctioned by conservative leadership within the 
Presbyterian Church (U.S.A.) in their call to wage "war on the 
Presbyterian Church (U.S.A.)," more judicial complaints have been 
brought against clergy, elders and church sessions. It is evident 
that these complaints are meant to punish church officers and 
churches that seek to faithfully follow the Gospel, discern the 
spirit of God and the call to inclusiveness within the *Book of 
Order* to welcome all persons, particularly lesbian, gay, 
bisexual and transgender persons and their families.

The National Board of Directors of More Light Presbyterians is 
saddened to report that these judicial complaints reveal the 
ongoing witch hunt toward lesbian, gay, bisexual and transgender 
people of faith, their families, and supportive churches. The 
recent Permanent Judicial Commission ruling in the Weir case 
warns against such witch hunts and abuse of the judicial process. 
Moreover, it is important to note that the only time charges have 
been brought against heterosexual persons is when they welcome 
and support LGBT people. This reveals the inherent problems with 
our church law on ordination and how people are using it to 
support and advance an anti-gay agenda.

These rising judicial complaints also challenge the values of 
liberty of conscience and mutual forbearance. Bill Moss, Co-
Moderator, offered that: "Such values witness to the love of God 
as demonstrated in the life and teachings of Christ and support 
the unity possible as the body of Christ. These attacks upon 
faithful clergy, elders and churches violate the Biblical 
imperative to settle differences directly and hinder the peace, 
unity and purity of the Presbyterian Church (U.S.A.)."

We condemn any attack that questions the faith of a sister or 
brother in Christ, or the faith of a church. Further, it is clear 
that all of these attacks are motivated by an unjust, anti-gay 
bias. All of these complaints filed in recent weeks oppose the 
full and genuine welcome and affirmation of lesbian, gay, 
bisexual and transgender persons in the life, ministry and 
witness of our church.

The anti-gay sentiment extends to family members and supporters 
of LGBT people. This is evidenced in the complaint filed against 
Steve Morrison, elder, Pasadena Presbyterian Church, Pasadena, 
California for participating in the Presbytery-approved 
ordination of his daughter, Katie Morrison, and her installation 
as the second National Field Organizer for More Light 
Presbyterians.

"Parents and families want a church where everyone they love is 
welcome. This attack upon Katie's father, Steve Morrison, sends a 
clear message to all of us who have LGBT children or family 
members -- our Church is not a safe place. I am grateful that so 
many churches, particularly our More Light Presbyterian churches, 
will continue to welcome and embrace all of God's children," 
declared Mitzi Henderson, Co-Moderator and mother with a gay son.

We are grateful for those persons and churches that are 
discerning God's Spirit and ministering to all in the name of 
Christ. We stand with those persons and churches that seek to 
remove any barriers to all persons knowing that they are loved by 
God and welcome in our Church.

We believe that the majority of Presbyterians do not support such 
attacks upon clergy, elders and churches, this current witch 
hunt, the abuse of the judicial process and the anti-gay 
sentiments that support them. We believe that the majority of 
Presbyterians honor the values of liberty of conscience and 
mutual forbearance. We believe that the majority of Presbyterians 
have a modesty and openness about their faith and that they, like 
we, seek "more light" from God.

It is our prayer that all of us may seek to live faithfully into 
the Gospel and to become a Church that provides sanctuary for all 
of God's children and hope for the world.

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

OUR CHURCHES

            Celebrating Third Church, Rochester, 1827-2002

     A note to Third Church from Mitzi Henderson and Bill Moss, 
     MLP Co-Moderators, with Dr. Michael J. Adee and Rev. Katie 
     Morrison, National Field Organizers:

As you "Celebrate the Journey" of 175 years of ministry and 21 
years as a More Light Presbyterian Church, we celebrate with you. 
Third Presbyterian Church is nationally recognized as an 
extraordinary church. You are known as a church that welcomes and 
creates sanctuary for all of God's children.

Third Presbyterian Church preserves reformed theology and the 
Presbyterian tradition. You advance progressive Christianity 
through your worship, music, education and your theological study 
programs and series. You lead out on social justice issues. By 
addressing issues within the community such as racism, economic 
justice and human rights, you demonstrate a profound depth of 
faith and courage of your Christian convictions.

As a More Light Presbyterian Church since 1981, you are one of 
our early More Light churches. Your faithfulness and witness has 
been, and continues to be, an inspiration for other churches in 
Rochester, in the Presbytery of Genessee Valley, and across the 
country. You have been generous hosts of both national and 
regional More Light conferences. Thank you for your support of 
More Light Presbyterians.

We are most grateful that you share Ralph Carter with us. He 
serves National More Light Presbyterians with passion and 
distinction. We believe that one of the reasons he is able to 
serve so capably is because he has Third as his church family.

Along with Ralph, we want to recognize and thank other More Light 
leaders at Third, the current More Light Committee: Neil Floar, 
Ellen Foster, David Gregory, Betty Iwan, Jan Johnson, Carol 
Malach (Chair), Gale Myers, Caryl Qualich, Jim Stewart, and Rod 
Frohman (staff liaison).

Many national leaders are nurtured at Third. In addition to 
Ralph, the Presbyterian Church (U.S.A.) benefits from the leadership 
of John Wilkinson who serves through the Covenant Network of 
Presbyterians.

So, on the occasion of your 175th anniversary and your 21st 
anniversary as a More Light church, know that the National Board 
of Directors of More Light Presbyterians and the other 107 More 
Light churches are with you in heart and spirit during these 
celebrations.

Third Presbyterian Church is lighting the way for the 
Presbyterian Church (U.S.A.). May God continue to guide and bless 
you.

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

         Immanuel Presbyterian Church, Anchorage, Alaska
                       Installs New Pastor

                 (See photo in print versions!)


Our new pastor, Karen Lipinczyk, came from First Presbyterian 
Church in Jamestown, NY.  She and her husband, Dave Compton, and 
son Devon, drove a U-Haul and towed another vehicle all the way 
from New York to Alaska.  Karen specifically wanted to move to a 
More Light church, but didn't realize she would end up so far 
away from home.

Immanuel Presbyterian is the only More Light church in Alaska, 
and is a welcome oasis in an extremely conservative state.  The 
Lamb of God MCC uses our church for worship.  We occasionally 
have joint activities and have enjoyed having them here.

Karen brings joy, humor, and liveliness to our services.  She 
especially reaches out to the youth and includes them in very 
meaningful ways in worship.  She has also begun to participate in 
activities of the Anchorage gay community.  We feel fortunate to 
have her at Immanuel! -- Jane Schlittler.

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

BOOKS

**Bethlehem Road** by Nancy Crowe. Anaheim, CA: Odd Girls Press, 
2001. 256 p. ISBN 1-887237-00-3. Reviewed by Barbara Kellam- 
Scott.

I'd often heard my LGBT friends cite the biblical story of Ruth 
and Naomi as one of "theirs," but from my spot just beyond the 
edge of gay culture, I never quite got it. I'm still not sure I 
do, having read Nancy Crowe's debut novel,*Bethlehem Road*. 
There's no way to mistake that Crowe intends to make that 
connection, if only from the names she's given her characters and 
the town to which Ruth Greene and her ex-partner's mother, Naomi 
Bittner, have returned from the Moab of San Francisco. The four 
sections of the brief novel are also titled to recall features of 
the Bible story. But as Crowe's story unfolds, the names seem a 
pretty bare skeleton of familiarity on which to hang a completely 
different tale. And most disappointing to this reader, there's 
little illumination of the Bible story from Crowe's perspective.

San Francisco standing in for Moab might be the one good allusion 
that Crowe has left to readers to figure out on our own. Of 
course, she could hardly rename the US gay capital. But indeed, 
when Ruth tells Naomi appreciatively that she's starting to feel 
less a stranger in New Bethlehem, Indiana, Naomi narrows her eyes 
and reminds Ruth, "Just remember you're not in San Francisco 
anymore." Still, Naomi and everyone else in town seems to be 
surprised to learn that Ruth is a lesbian. Reading the Bible 
story in Hebrew a few years ago convinced me that it was 
specifically constructed to make sure every listener is aware 
that Ruth, being a Moabite, can be expected to be a slut. The 
people of Crowe's New Bethlehem seem to expect San Franciscan 
Ruth to be a little wild, and they're fascinated by her eyebrow 
ring, but they don't specifically assume any particular 
perversion. And Crowe's Naomi couldn't possibly be accused of 
pimping this Ruth to this cousin (Belinda) Boaz.

The allusion most dramatically falls apart in the latter two 
thirds of the book, the sections labeled "The Threshing Floor" 
and "The Gate." There is no alternate redeemer. Naomi is in no 
way redeemed by Ruth's relationship with Belinda and never is in 
any way interested in Ruth's help. Neither does she have property 
with which to attract a redeemer in the form of a mate for Ruth. 
The metaphorical significance of the threshing floor and the city 
gate as settings for parts of the biblical story are completely 
lost in Crowe's sections, though those sections dominate the 
book. And maybe most confusingly, it's Belinda Boaz, at the very 
end of the book, to whom Crowe's Ruth declares "Wherever you go, 
I will go."

I guess I wish Crowe had at most let it go at using a couple of 
the biblical names. She has to work too hard to make it an 
allegory, and the effort shows too much. Even without the 
biblical burden, Crowe would have had a difficult task in 
becoming a novelist. For instance, one of the great dangers in 
casting a pastor as a good guy in a novel about a "bad" girl is 
the temptation to take a break from plot development and simply 
let him preach what the other characters need to learn about 
inclusiveness. Nancy Crowe yields to the temptation, but she's 
smart enough to leave out any particular evidence that anybody's 
mind was changed by the sermon. Some folks just quietly begin 
acting smarter, some folks need additional education, and some 
folks, as in life, never do get it.

The pastor is one of several characters not quite as well fleshed 
out as I would wish for. We first meet him, as Ruth does, when he 
delivers a surprising (and surprisingly uncontroversial) sermon 
casting God as female, at least as far as the woman with the lost 
coin. I've heard that kind of sermon, from a Lutheran pulpit and 
a former Catholic priest in an Ohio town not so very different 
from New Bethlehem, so I can believe that nobody but Ruth, with 
her raised consciousness, notices what Jim Foster slips into his 
Sunday presentation.

The least fleshed-out characters are Naomi's daughters, Cara and 
Marina. Neither one has died, as in the Bible story, but both 
have run away from their lives to places they've chosen seemingly 
at random, just to be away. Only Cara has any apparent 
precipitating experience, the crib death of her infant son. We do 
learn a few pertinent details of Ruth's 2-year relationship with 
Marina, but only after Ruth and Naomi have driven 2/3 of the way 
across the country together. Actually, we know more sooner about 
how Ruth came to know Naomi, through Marina, but the triangle 
(with polygonal annexes for Cara, with her husband and son, and 
Naomi's very sketchily drawn husband Ed) is often difficult to 
assemble from the bits that Crowe sprinkles into the present-time 
narrative, and the effort is more than a little distracting. We 
have very little sense of Marina as a character, which seems true 
to the biblical version, though there we could at least make 
assumptions about how a relationship had been established between 
Ruth and Naomi that might sustain Ruth's declaration of fealty. 
From what Crowe tells us about her Ruth and her Naomi, and in the 
light of the short duration and rocky, closeted nature of Ruth's 
relationship with Marina, it's difficult to see why Ruth would 
bother.

Especially in the absence of better characterization, Crowe is 
too casual about point of view and about shifting view without 
flags to the reader. The first four chapters are pure Ruth, with 
interior dialogue. We've come to know Naomi only through Ruth 
until the next chapter begins "Naomi sat up in bed ...." We're 
off into Naomi's inferiority, but without benefit of any clue 
that Ruth will not even appear until the next chapter. And we 
don't know then that Ruth's back until the middle of the second 
paragraph. We're also left wondering about a lot of details, such 
as the furniture situation. How much of her own life did Ruth 
bring with her to New Bethlehem? What did Naomi do with a trailer 
full of stuff while she was lodging with Belinda? These questions 
again distract a reader from the interesting story Crowe has to 
tell.

Probably the best moments of the book are in Ruth's (and the 
reader's) education in the ways gay life in a New Bethlehem, 
Indiana, differ from the life in San Francisco. I don't mean the 
closets, which could be assumed. I'm thinking of the locals' 
curiosity, at least until their suspicions and fears are 
confirmed, and the quiet willingness of the few other queer folk 
to accept what they can have, or to travel across the cornfields 
to find a comfortable bar. I mean the way straight family life 
needs to be better blended with gay life, if anybody is to have 
any life at all. Maybe there's something to be said for making 
the effort to integrate LGBT folks into small towns, and maybe 
that integration will ultimately prove more valuable to us all 
than the safety of enclaves in big cities. Yeah, easy for me to 
say.

I'm also afraid this sounds like a pan. It isn't meant to be. I 
did enjoy reading *Bethlehem Road*, and will happily read almost 
anything with a strong biblical allusion. But I didn't ever 
manage to forget I was reading a book, that I was reading a first 
novel, or that I was reading from the shelf marked "lesbian 
literature." I'd like to encourage Crowe to pick just one thing 
she really wants to do in a story and do the hell out of it. If 
she didn't set herself so many tasks, she'd stand a better chance 
of carrying us all into a world we need to know.

* * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * *
COURT CASES

                  Rulings from our High Courts

Your editor has been hoping that our judicial courts (our 
Permanent Judicial Commissions) would finally rule on the meaning 
of "chastity," affirming that the use of this term in the *Book 
of Confessions* calls for chastity in the lives of both single 
people and married couples, and therefore does *not* mean "no 
sex," but rather refers to the quality of our intimate 
relationships. Our highest court still hasn't addressed the 
meaning of "chastity," but in this latest case, they *did* 
address another key element of "Amendment B," e.g., self-
acknowledgment. We begin with a story and analysis from the TAMFS 
website (www.tamfs.org), then the actual text of the decision, 
followed by comments indicating it's impact on cases challenging 
the ordination of our own national field organizer, Katie 
Morrison -- JDA.


     Highest PJC Dismisses Case Involving Gay Elder Decision 
          Establishes Case Law for Future Complainants

             *We thank That All May Freely Serve and 
      its webspinner Jim Tiefenthal for this story! -- JDA*

April 22, 2002 -- At its meeting April 12, the General Assembly 
Permanent Judicial Commission (GA PJC) dismissed a remedial case 
against the session of Second Presbyterian Church, Ft. Lauderdale 
FL, which ordained and installed a gay elder, Keith Barber. The 
commission cited an earlier case, which said an elder may not be 
removed from office through a remedial case and therefore the 
complaint has no remedy.

What is unusual, however, is that the PJC didn't leave its 
decision with that. It provided what might be considered a road 
map for future complainants about LGBT candidates. The highest 
church court said in "headnotes" at the beginning of its decision 
that:

* Complaints must be specific;

* Sin must be self-acknowledged;

* Governing bodies are in the best position to examine a 
candidate's qualifications and determine whether the "self-
acknowledgment is plain, palpable, and obvious."

The PJC said that individuals may not be singled out for 
different questioning without "reasonable cause.  ... [W]hile 
homosexual practice is proscribed by the General Assembly, all 
persons, being sinners, are equally likely and prone to violate 
the standard set forth in G-6.0106b, which applies to both 
homosexual and heterosexual persons."

G-6.0106b of the *Book of Order*, the "fidelity and chastity" 
paragraph, states in part that, "Persons refusing to repent of 
any self-acknowledged practice which the confessions call sin 
shall not be ordained ...."

So the GA PJC seems to be saying:

* Complainants "must assert factual allegations of how, when, 
where, and under what circumstances" a person has been unfaithful 
in marriage or unchaste in singleness;

* The facts must be self-acknowledged; and

* The ordaining/installing governing body must examine candidates 
and determine whether they are qualified for office.


                            Why now?

This expansive decision is particularly surprising in light of 
recent GA PJC decisions that seemed reluctant to change the 
status quo. For example,

* Northern New England presbytery's oversight of Christ Church 
Presbyterian triggered a remedial case. That congregation sees G-
6.0106b out of step with the rest of the *Book of Order*. GA PJC 
rejected all the presbytery's arguments.

* Conservatives challenged a presbytery's action advancing Graham 
Van Keuren to "candidate" status from "inquirer" because he is 
gay; GA PJC let the presbytery's action stand.

* Conservatives challenged holy unions of same-sex couples in 
Hudson River presbytery; GA PJC let the practice continue.

* And perhaps most relevant to this case, last December the GA 
PJC "mooted" the challenge to Wayne Osborne's installation to his 
elected session term because the term had expired.

So why did the PJC take this action now? Doug Nave, a New York 
attorney and one of the crafters of the overture that became 
amendment 01-A, told TAMFS.org that the PJC "saw this wave of 
judicial cases coming and wanted to do something about it. ... 
The conservatives have made clear that they want to open a 
'judicial season' and use legal process to try to purge the 
church of those who disagree with them. The PJC said no, our 
church courts are not to be used that way. Both the high standard 
for 'self-acknowledgment,' and the threshold requirements for 
filing a complaint, make the filing of such cases much less 
likely."

           Reaction from the Elder and the Complainant

"A lot of good has come from my church taking a stand," Keith 
Barber told TAMFS.org via telephone. He's the elder at the center 
of this case. The PJC "is giving very strong discouragement to 
fishing expeditions and witch hunts, even as we have to live 
under [the] fidelity and chastity [part of the *Book of Order*].

"The PJC is saying that, if someone attempts to sully a person's 
reputation, then that person better bring specifics."

Barber said he thinks the PJC "might be trying discourage more of 
the same [type of case] -- to be a little more forceful in their 
ruling. 'This is just not acceptable,' the PJC is saying."

The complainant, Elder Ronald L. Wier, brought a case with 
similar complaints against another Second Presbyterian Church 
elder, Ray Whetstone, in 1996. The lower PJC decisions were 
appealed to the GA PJC, which in 1999 dismissed the case because 
an elder cannot be removed from office through a remedial action.

Wier also brought a remedial case against his session over the 
session's "covenant of dissent" statement in 1997 against G-
6.0106b. That case forced the session to replace "we cannot be a 
party to" in its statement with "we must protest." The church 
courts then upheld the session's right to make the statement.

TAMFS.org reached Ronald Wier by telephone for his reaction to 
the latest decision. "I'm shocked," he said. "I thought that case 
was in my favor." Why did he think that given the other cases and 
the lower courts' decisions in this one? "The facts were 
different this time." He declined further comment.

Barber told TAMFS.org that he repeatedly asked Wier to be 
specific in his complaint. "Name when, where, and with whom," 
Barber said he told Wier, who lives across the street. Wier never 
did so, according to Barber.

                          Case History

This case got to the GA PJC on appeal of the Synod PJC decision, 
also dismissing the case.

* In February 1998, Elder Ronald L. Wier asked the session of his 
church, Second Presbyterian Church of Ft. Lauderdale FL, to 
correct what he saw as an "'irregularity/delinquency' relative to 
the nomination, examination, election and ordination of a 
practicing homosexual," Keith Barber.

* Barber told TAMFS.org that he is gay, however he said that he 
remains chaste / celibate.

* Wier filed a complaint with the Presbytery of Tropical Florida 
in the remedial process established in the *Book of Order*. The 
Moderator dismissed the case without a hearing.

* On appeal, the Synod of South Atlantic dismissed the case "on 
the ground that the complaint failed to state a claim upon which 
relief can be granted."

Keith Barber's term on session ended in 2000, another reason 
relief cannot be granted.

The *Book of Order* establishes two types of cases under the "Rules 
of Discipline:"

* Remedial cases, which allege a governing body (a session, 
presbytery, synod, or General Assembly) has committed:

     * An irregularity, an erroneous decision or action.

     * A delinquency, an omission or failure to act.

* Disciplinary cases in which a church member or officer may be 
censured for an offense contrary to Scriptures or the 
Constitution of the Presbyterian Church (U.S.A.), i.e., the *Book of 
Confessions* and the *Book of Order*. On conviction, one of the 
possible censures is removal from office or membership.

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

Here is the actual full decision:

                THE PERMANENT JUDICIAL COMMISSION
                     OF THE GENERAL ASSEMBLY
               OF THE PRESBYTERIAN CHURCH (U.S.A.)

                         Ronald L. Wier,
                     Complainant/Appellant,

                               v.

             Session, Second Presbyterian Church of
                    Ft. Lauderdale, Florida,
                      Respondent/Appellee.

                       Remedial Case 214-5

HEADNOTES

**Specificity of Pleading:** When a complaint alleges violation of a 
constitutional standard that may have extreme consequences to a 
person's reputation, career, or friendships, a greater degree of 
pleading specificity is required. A complaint making such 
allegations must assert factual allegations of how, when, where, 
and under what circumstances the person was self-acknowledging a 
practice which the Confessions call a sin.

**Self-acknowledgment:** The plain language of the Constitution 
clearly states that disqualified persons must have self-
acknowledged the proscribed sin. Self-acknowledgment may come in 
many forms. In whatever form it may take, self-acknowledgment 
must be plain, palpable, and obvious and details of this must be 
alleged in the complaint.

**Examination of Candidates for Ordination and/or Installation:** The 
ordaining and installing governing body is in the best position 
to determine whether self-acknowledgment is plain, palpable, and 
obvious, based on its knowledge of the life and character of the 
candidate. If the governing body has reasonable cause for inquiry 
based on its knowledge of the life and character of the 
candidate, it has the positive obligation to make due inquiry and 
uphold all the standards for ordination and installation.

DECISION and ORDER

The General Assembly Permanent Judicial Commission (GAPJC) finds 
that it has jurisdiction, that the Appellant has standing to 
appeal, that the appeal was properly and timely filed, and that 
the Appellant states one or more grounds for appeal found in D-
8.0105.

                             History

This remedial case comes before the GAPJC on appeal from a 
decision of the Permanent Judicial Commission of the Synod of 
South Atlantic (SPJC).

On February 15, 1998, Elder Ronald L. Wier (Wier) filed a written 
request with the Session of Second Presbyterian Church of Fort. 
Lauderdale, Florida, "to correct an 'irregularity/ delinquency' 
relative to the nomination, examination, election and ordination 
of a practicing homosexual. ..."

On May 19, 1998, Wier filed a complaint with the Presbytery of 
Tropical Florida. This complaint was followed by an amended 
complaint which was received by the Stated Clerk of the 
Presbytery on June 18, 1998. The PPJC held a hearing on August 
17, 1999. A trial date was set for October 12, 1999, but was not 
held. Following correspondence between the parties and the PPJC, 
the Moderator of the PPJC dismissed the case.

The case was appealed to the SPJC. Wier asserted that the 
Moderator of the PPJC had no authority to dismiss the case. The 
SPJC concluded that the Moderator and the Clerk of a PPJC do have 
authority to dismiss a case on the basis of the preliminary 
questions of D-6.0307, subject to challenge by the party in the 
case or by a member of the PPJC. This authority does not extend 
beyond the decision on the preliminary questions. Thus, the 
Moderator of the PPJC erred in dismissing the complaint. The SPJC 
further concluded, however, that the record of the case indicates 
that the PPJC should have dismissed the case at the beginning, on 
the ground that the complaint failed to state a claim upon which 
relief can be granted. The SPJC thus dismissed the complaint.

The case was appealed to the GAPJC. The Executive Committee of 
the GAPJC held that the SPJC was correct in holding that the case 
should have been dismissed for failure to state a claim upon 
which relief can be granted. A hearing on the Order of Dismissal 
issued by the Executive Committee of the GAPJC was held on April 
12, 2002, at Dallas, Texas.

                     Specifications of Error

Appellant's Notice of Appeal of the Order of Dismissal states 
seven grounds for appeal, each of which is listed verbatim in D-
8.0105.

1. D-8.0105a. irregularity in the proceedings; This Specification 
of Error is not sustained.

2. D-8.0105b. refusing a party opportunity to be heard or to 
obtain or present evidence; This Specification of Error is not 
sustained.

3. D-8.0105c. receiving improper, or declining to receive proper, 
evidence or testimony; This Specification of Error is not 
sustained.

4. D-8.0105d. hastening to a decision before the evidence or 
testimony is fully received; This Specification of Error is not 
sustained.

5. D-8.0105e. manifestation of prejudice in the conduct of the 
case; This Specification of Error is not sustained.

6. D-8.0105f. injustice in the process or decision; and This 
Specification of Error is not sustained.

7. D-8.0105g. error in constitutional interpretation. This 
Specification of Error is not sustained.

First, the Complaint does not state a claim upon which relief can 
be granted. As a remedial complaint, it seeks to prosecute a 
disciplinary case (Wier v. Session of Second Presbyterian Church 
of Fort Lauderdale, FL, Remedial Case 211-2, 1999).

Second, the complaint did not allege that the accused is a self-
acknowledged, practicing homosexual. Instead, the Complaint 
simply alleged that the accused was a "practicing homosexual." 
When, as here, a complaint alleges a violation of constitutional 
standard that may have extreme consequences to a person's 
reputation, career, or friendships, a greater degree of pleading 
specificity is required. A complaint making such an allegation 
must assert factual allegations of how, when, where, and under 
what circumstances the individual was self-acknowledging a 
practice which the confessions call a sin. In the instant case, 
even if one assumes the allegation of "practicing homosexual" 
were true, the complaint fails to meet the specificity that G-
6.0106b compels in that it did not allege any such specific 
details. The plain language of the Constitution clearly states 
that disqualified persons must self-acknowledge the proscribed 
sin. Self-acknowledgment may come in many forms. In whatever form 
it may take, self-acknowledgment must be plain, palpable, and 
obvious, and details of this must be alleged in the complaint.

Since the standard for self-acknowledgment is that it be plain, 
palpable, and obvious, the ordaining and installing governing 
body is in the best position to make any such determination based 
on its knowledge of the life and character of the candidate. In 
the instant case, when the accused, along with all the other 
candidates, responded affirmatively to the Session's inquiry 
regarding their ability to be compliant with the Constitution of 
the Presbyterian Church (U.S.A.), specifically, G-6.0106b; and 
because the Session had no reasonable cause to believe otherwise, 
based on its knowledge of their lives and characters, including 
that of the accused, no additional inquiry was warranted.

To single out a category of persons above and beyond other 
persons as more likely to sin violates the doctrine of total 
depravity. All fall short of the glory of God (Romans 3:23) and 
are prone to sin (Psalm 14:1-3; Romans 3:9-12; Ephesians 2:1-3; 
The Scots Confession, C-3.03; The Heidelberg Catechism, 4.007, 
4.008; The Westminster Confession, C-6.031-.036). Therefore, 
while homosexual practice is proscribed by the General Assembly, 
all persons, being sinners, are equally likely and prone to 
violate the standard set forth in G-6.0106b, which applies to 
both homosexual and heterosexual persons. Since the ordaining and 
installing governing body best knows the life and character of 
the candidate, initial and further inquiry as to compliance with 
all the standards for ordination and installation belongs to that 
governing body. If that governing body has reasonable cause for 
inquiry based on its knowledge of the life and character of the 
candidate, it has the positive obligation to make due inquiry and 
uphold all the standards for ordination and installation. 
Consideration for inquiry is to be made solely on an individual 
basis (GA *Minutes*, 68, 166, 1998). Therefore, if notwithstanding 
the requirement of individualized inquiry based on reasonable 
cause, a governing body makes a line of inquiry to a candidate 
without reasonable cause, all candidates currently before that 
governing body must undergo the same inquiry.

For the foregoing reasons, this case is dismissed for failure to 
state a claim upon which relief can be granted.

Order

The Order of the Executive Committee of the GA PJC dismissing 
this case is affirmed. The following members of the Commission 
were not present and took no part in the deliberations or 
decision: Jesse Butler, Mildred Morales, and Daniel Saperstein. 
Dated this 14th day of April, 2002.

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

                 Ft. Lauderdale Decision Affects
                    Our Katie Morrison's Case

MLP Co-Moderator Mitzi Henderson, writes:

Cheers everyone!

Today (Friday, May 17) the PJC of the Synod of the Pacific 
dismissed the remedial case against Redwoods Presbytery, brought 
by San Joaquin Presbytery and members of churches in Redwoods 
Presbytery. The allegations were that the Presbytery erred in 
ordaining Rev. Kathleen Morrison, because they failed to 
adequately question her. The motion to dismiss, presented by 
elder Lynn Reade, was based on the recent General Assembly PJC 
decision in Wier v. Ft. Lauderdale.

This case will surely be appealed to the General Assembly PJC, 
but this hurdle has been cleared. Also, this decision 
undermines, if not renders moot, the disciplinary allegations 
brought against those who participated in the ordination service. 
However, it does not substantially affect Katie Morrison's 
disciplinary case, which alleges other infractions.

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

Here is the Presbyterian News Service story on the dismissal:

                Synod Court Dismisses Complaints
                   in Lesbian Ordination Case
  
              Allegations were not specific enough
             to meet new, higher standard, it rules

                     by Jerry L. Van Marter,
                    Presbyterian News Service

Brisbane, CA, 20 May 2002 -- Citing a month old decision in a 
similar case by a higher church court, the Synod of the Pacific's 
Permanent Judicial Commission dismissed two complaints that 
Redwoods Presbytery failed to adequately examine a lesbian 
candidate for ministry before ordaining her last fall.

The court ruled May 17 that because there were no specific 
allegations of self-acknowledged practice which the Presbyterian 
Church (U.S.A.) confessions call sin in the complaint filed 
against the presbytery by several members of Redwoods and the 
neighboring Presbytery of San Joaquin, "complainants failed to 
state a claim upon which relief can be granted."

The case revolves around the Rev. Katie Morrison, an openly 
lesbian woman who was ordained by Redwoods Oct. 21, 2001. 
Morrison told the presbytery during her examination that she 
would abide by G-6.0106b of the Book of Order, which requires 
unmarried church officers to be chaste.

Complainants in the case argued that the presbytery didn't probe 
deeply enough into what Morrison meant by the word "chaste." 
James V. Jones, attorney for the Redwoods Presbytery 
complainants, told the court: "We don't know what further inquiry 
may have resulted in determining. The point is the process (of 
examination) failed, was thwarted and needs to be completed."  
But Lynn Reade, attorney for the presbytery, argued that "self-
acknowledgment of sinful practice is the key element of G-6.0106b 
and there is no allegation of sinful practice in the complaints."

Reade based her move for dismissal on an April 14, 2002 decision 
by the General Assembly's Permanent Judicial Commission in a case 
in Fort Lauderdale, FL.

In that decision, which revolved around the ordination of a gay 
elder at Second Presbyterian Church in Fort Lauderdale, the high 
court ruled: "When a complaint alleges violation of a 
constitutional standard that may have extreme consequences to a 
person's reputation, career or friendships, a greater degree of 
pleading specificity is required. A complaint making such 
allegations must assert factual allegations of how, when, where 
and under what circumstances the person was self-acknowledging a 
practice which the Confessions call a sin ...  self-
acknowledgment must be plain, palpable, and obvious and the 
details of this must be alleged in the complaint."

JoAn Blackstone, moderator of the synod's PJC, said, "Although we 
would prefer to hear the evidence and recognize the difficulty 
which is imposed on complainants under the current standard, it 
is the duty of this Commission to order the dismissal of these 
complaints."

Morrison, who works as a "field organizer" for More Light 
Presbyterians -- an advocacy network for full inclusion of gay, 
lesbian, bisexual and transgender Presbyterians in the life of 
the church -- was not present for the proceedings.

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

FROM THE SHOWER OF STOLES PROJECT

               Fearlessly, and Without Compromise

        by Martha G. Juillerat, National Program Director

The Shower of Stoles is a collection of close to 900 liturgical 
stoles from gay, lesbian, bisexual and transgender people of 
faith from 18 denominations across North America. Like panels of 
the AIDS Quilt, each stole contains the story of a LGBT person 
who has been barred from serving the church openly. The Shower of 
Stoles Project began in the Presbyterian Church in 1995; 
Presbyterians continue to represent the largest number of stoles 
in the collection. Each year the stoles are displayed in dozens 
of churches, colleges, seminaries and judicatories nationwide.

In the wake of the loss of Amendment 01-A, I have been reading 
articles from a few conservatives suggesting that we give up our 
struggle for an inclusive church, that we "give it a rest" or 
change our ways. There have even been calls from some circles 
for More Light churches to repeal their statements of inclusivity 
or face judicial action.

We who work with the Shower of Stoles Project recommit ourselves 
-- fearlessly, and without compromise -- to the building of an 
inclusive church. We are not going away, and we will not rest 
until the Presbyterian Church is a place of welcome for all 
people, a church that celebrates the gifts, skills and God-given 
calls of all God's children.

Now more than ever we need to remind the Presbyterian Church of 
those whose lives are most deeply affected by this denomination's 
decisions. I invite you to participate in the work of the Shower 
of Stoles Project as we continue to put the stories of these 
lives before the church. Here's how you can help:

1. Consider having a display of the stoles in your church. A 
small display of as few as two dozen stoles can have a powerful 
impact on a congregation.

2. Find a way to display some stoles at your presbytery meeting. 
Again, a table display of 8-12 stoles can make an important 
statement, reminding the church that "we are here to stay."

3. Most important, if there are LGBT persons in your congregation 
who do not yet have a stole in the collection, consider making 
one for them. Remember that the project is not limited to those 
who have been ordained or denied ordination; any LGBT person who 
is active in the life and leadership of a congregation is 
eligible to donate a stole.

For more information about stole displays or donating stoles to 
the collection, visit our website at www.showerofstoles.org, or 
e-mail us at stoleproj@aol.com.

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

                  Pastor Gives Away His Stoles
                    As a Symbol of Solidarity

Long-time MLP'er Lindsay Biddle writes: "Enclosed is a recent 
'action' by the Rev. John W. Mann, a member of the Presbyterian 
of the Twin Cities Area, Pastor of Peace Presbyterian Church, and 
my wonderful husband! -- Blessings to you and yours, Lindsay.

[The following comes also via the wonderful Witherspoon Society 
website (www.witherspoonsociety.org), with many thanks! -- JDA]

The Rev. John Mann, pastor of Peace Presbyterian Church in St. 
Louis Park, MN, has found a creative way to show through his 
ministry his solidarity with those who are excluded from 
ministry. He is giving his stoles to people who cannot be 
ordained, and he will no longer wear stoles until they can, as well.

Read how he describes the path that has led him to this action. 
But be aware that if you follow his example, you too may expect 
what he describes as "vitriolic" responses.

*John Mann's Church Newsletter article for March/April, 2001:*

From the Pastor --

My contribution to *Tidings* this month is a little longer than 
usual. I ask that you bear with me. What follows is in answer to 
the question, "Why aren't you wearing a stole?"

Ten years have passed since I first arrived at Peace Church. We 
observed that milepost rather quietly. Some heartfelt expressions 
of gratitude, a few cards and emails. Ten years is the longest I 
have served in one position. Something about the passing of a 
decade made me start thinking about other important mileposts 
along the road of ministry.

I was ordained in 1983. We had a big celebration in the little 
churches I served. They were able to share in the culmination of 
our three years together. To honor my ordination as a Minister of 
the Word and Sacrament in the Presbyterian Church, a family in 
the church gave me the pulpit robe and the set of stoles I have 
worn in worship ever since. They were the best that money could 
buy, they said. And they're reversible, one color on each side. 
It was a precious gift not for cost but for the sentiment. I have 
cherished the gift ever since.

In 1984 I baptized my three children. Jane was 6 years old, Nick 
was 4 and Elliott was a baby. Being the one to baptize my own 
children was another precious gift. I wore my purple stole that 
day. I remember thinking about the promises of baptism, to love 
them, nurture them, pray for them and raise them to love and know 
God. My children have always loved the church. They have always 
seen it as an integral part of their lives. I am happy that in 
their times of personal discovery, what some might call 
rebellion, the church was always a part of that supportive, 
loving foundation to their lives. They have been so enriched by 
all the wonderful people they have known in the church.

Every Sunday when I get ready for worship, when I put on my robe 
and stole, I think about what a privilege it is to lead the 
people of God in the worship of God. The stole is just a piece of 
colorful cloth that is draped over the shoulders, but it is a 
symbol of being yoked with Christ and only those who are ordained 
as officers of the church may wear it.

This year our church, the Presbyterian Church (U.S.A.) passed 
another milestone. For many years there has been a movement in 
the church to allow for the full inclusion of gays and lesbians. 
The movement has been divisive to the church. Last June 
commissioners to General Assembly sent to the presbyteries a 
motion to change the *Book of Order* to allow for the ordination of 
non-celibate gays and lesbians. The way our system works is that 
each presbytery counts for one vote on the issue. Commissioners 
to presbyteries cast their votes either for or against and the 
outcome is one vote.

By a margin of 3 to 1, the measure to allow for the full 
inclusion of gays and lesbians was defeated, thus settling this 
issue in the Presbyterian Church (U.S.A.), for what may prove to 
be once and for all.

I had taken a stand on the issue. My opinion was one opinion 
among many, but as the preacher in the congregation I worked my 
opinion into sermons when I deemed it appropriate. From my 
perspective I was taking a "prophetic" stance. A prophetic stance 
is an intentional effort to lead the way, even in the presence of 
resistance. When one takes what one considers to be a prophetic 
stance, one must also expect some resistance. What seems 
prophetic to one may very well seem pushy and arrogant to 
another. Just ask Jeremiah.

What was unexpected for me was the emotional tone of the 
resistance. My stance generated in some folks much anger and 
bitterness. In some instances people lashed out in their anger 
and bitterness. Like the church as a whole, we at Peace Church 
struggled at times with the issue of institutional conflict and 
survival. We came through it well enough. We are working not so 
much on settling the issue once and for all at Peace Church, 
because that task is impossible. We're working more on what is 
possible, like how we communicate, how we care for one another 
and what our common ground in Christ may be.

For the present and in the future, when issues arise that sharply 
divide people, we will seek ways to share our opinions that are 
healthy and that generate dialogue and understanding. At our last 
meeting of session we talked about all this. One elder said that 
we are privileged to be able to have an opinion on the subject of 
ordination. All of us in the room could be either for it or 
against it, and we still had our place at the table. For some 
folks in the church it is not a matter of opinion, but of 
reality. The issue has been decided for them, and they are 
excluded, regardless of what they might think.

I think about "them." They are my friends, my family. I think 
about my little four-year-old boy Nicky and all my hopes and 
dreams and the promises that the church made for him when I 
baptized him. I know his love for God and his love for the 
church. And I know that now, and perhaps forever, he cannot be 
ordained in his church. In my church. In our church. Unlike me, 
my son cannot wear a stole. Simply because he is who he is.

Where I am with all of this is simply hurting. I'm not angry. I 
was for a while, but where I am now is just hurting and sad. 
Hurting over my own wounds and sad for the wounds of others. I 
try to take ownership of my hurt and sadness and not to blame 
others for it, and so I'll get through that in time too.

I thought about putting my cherished stoles away as a sign of 
solidarity until all may freely wear them. But in the closet is 
not where they need to be. I have decided instead to give them 
away, as symbols of hope to those who might someday be able to 
freely wear them. I give the purple and red stole to my beloved 
son Nick. The white stole I give to my wonderful parishioner and 
house-sitter, Nikki Kubista. I give the green and gold stole to 
my friend Paul Capetz, who set aside his ordination as a Minister 
of Word and Sacrament.

If the day ever comes when all of God's children may freely 
serve, then I will again wear a stole. Until then, my shoulders 
will be bare and I will bear the yoke of Christ in my heart.

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

COMMENTARY

                  Looking Back, Looking Forward

                   Commentary by Michael Adee,
                  MLP National Field Organizer

In her most recent Deb Price offers a perspective of the last 
decade regarding LGBT people and the advances we have made in 
terms of human rights and understanding. She mentions the paradox 
of progress and persistence in her opening statements:

     "Anniversaries offer a wonderful chance to look back and 
     celebrate both progress and persistence. And that's what I'm 
     doing this month, as I joyously mark the 10th anniversary of 
     my weekly column, the first nationally syndicated column 
     about life from a gay perspective ever to run in mainstream 
     newspapers.

     So much has dramatically and wonderfully changed. On May 8, 
     1992, when The Detroit News launched my column, I was 
     jittery about suddenly being so publicly out. Today, Joyce 
     Murdoch, my partner of nearly 17 years, and I are 
     nonchalantly out 24/7, slang that's younger than my 
     column." -- from "Gays see advances during past decade," 
     *Detroit News*, May 13, 2002, 
     http://www.detnews.com/2002/editorial/0205/13/a07-487842.htm

As I was reading her column and considering with her the advances 
that have been made and what remains to be accomplished to ensure 
equality in family, church and society, I ponder the last decade 
of the Presbyterian Church (U.S.A.).

In just looking at the numbers, a decade ago votes in 
presbyteries and at General Assembly were often 9 to 1 against 
the full equality of LGBT people in the life of the church. In 
Louisville last year, the G.A., voted 60% in favor of removing 
the barriers to the open service of LGBT persons in the church. 
Even with the non-ratification of that vote on Amendment A, the 
national popular vote was more than 40% in favor of A. And many 
presbyteries supported A. Most votes are narrowly split down the 
middle these days. Remarkable change from less than 10% to 60% in 
a decade. Hearts and minds are changing every year.

Clearly more and more people are recognizing that our ordination 
law has been used to bring much harm to the lives of LGBT people, 
our families and our supporters. It is an unjust, anti-gay law 
and in the face of progress in the Church on LGBT concerns, some 
persist in using this law in un-Christian and immoral ways to 
support their anti-gay agenda. The current wave of judicial 
attacks by conservatives illustrates this persistence in the face 
of progress. And some conservatives are even trying to distance 
themselves and their churches from these vicious judicial 
attacks.

Support for LGBT relationships continues to grow in the number of 
clergy and churches who report doing holy unions for same-sex 
couples. Two years ago the attempt to restrict this choice in 
pastoral care was defeated. People are understanding that the 
quality of the relationship is more important than the gender of 
a person's partner.

The number of More Light Presbyterian churches has grown by more 
than 60% during this decade to 108 strong with nearly 500 
churches that have indicated their welcome and affirmation of 
LGBT people and our families. Other organizations working for 
full inclusion and equality have been created: That All May 
Freely Serve and The Shower of Stoles Project. And other groups 
also work for peace, justice and the reclaiming of Reformed faith 
and theology within our Church: The Witherspoon Society, Voices 
of Sophia, Semper Reformanda, Covenant Network, Partnership of 
Conscience and the Peace Fellowship.

And with all of these advances, there is still not a level-
playing field in our church. There is much work to be done to 
dismantle the persistent homophobia and heterosexism. Our Church 
has been in this place before in terms of dealing with slavery, 
segregation, women and ordination, and divorce and remarriage. 
We have been wrong before and got it right. We can do it again 
by keeping our hearts and minds open to God's Spirit and wisdom. 
We can seek more light.

My heart and soul can only imagine what is possible for the 
Church, society and the world during the next decade. -- With 
hope and grace, Michael.

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

                God's Promise of Justice and Love

                        by Letty Russell

              Reflections for the Annual Meeting of
    Presbyterian Promise, Presbytery of Southern New England

At this first annual meeting of Presbyterian Promise I thought it 
might be good to reflect on a central theme of our name and 
mission statement, namely, that our purpose is to "proclaim God's 
promise of justice and love."

Such a declaration is deeply rooted in the Gospel message of the 
good new of God's love for all people. As the writer of Ephesians 
reminds us, how it is that God's love extends beyond the limits 
of our own religious tradition is a mystery. Thus, in verses 5 
and 6 of chapter 3, we hear:

     "In former generations this mystery was not make known to 
     humankind, as it has now been revealed to [God's] holy 
     apostles and prophets by the Spirit: that is, the Gentiles 
     have become fellow heirs, members of the same body, and 
     sharers in the promise in Christ Jesus through the gospel."


               What Is This Promise That We Share?

This promise has been unfolding in the history of Israel and the 
Christian church. It began as a promise that a small marginalized 
group of nobodies would be come a great nation. It moved on to be 
a promise that a small group of followers of One who had been 
crucified would find the Spirit of Christ's resurrected presence 
in their lives of service. It has continued to move on in 
different times and places helping the church to understand more 
fully in each time the importance of sharing the promise, not as 
a means of exclusion and domination, but as an invitation to 
become ever more inclusive.

Commenting on our Historic Principles of Church Order in the 
Constitution, the 195th General Assembly of the Presbyterian 
Church (U.S.A.) stated that

     "controversy, and the tension inevitably produced by 
     diversity, may be the arena where -- in the struggling and 
     grappling with ideas -- the Spirit is most lively to speak 
     to the church (Cited in the "Affirmation -- 2001").

Over the years we have faced controversies that have led us to 
change our understanding of Scripture regarding slavery, as well 
as the ordination of women. At this moment we are seeking the 
guidance of the Spirit in recognizing the presence of God's gifts 
of ministry among those excluded from ordination because of 
sexual orientation.

God's promise is just that: a promise that keeps unfolding 
through the presence of the Spirit in communities of faith and 
struggle. It is not a guarantee or a particular doctrine to which 
everyone must agree. In fact, when the promise becomes a 
guarantee of salvation for some and exclusion for others, it is 
no longer a promise at all.

In her book, *Standing Again at Sinai: Judaism from a Feminist 
Perspective*, Judith Plaskow emphasizes the promise as a gift of 
distinctiveness and not one of privilege and exclusion. She says:

     "It is not in the chosenness that cuts off, but in the 
     distinctiveness that opens itself to difference that we find 
     the God of Israel and of each and every people" (p.107).

Those members of the Presbyterian Coalition who wish to uphold 
the Constitutional Amendment which was called "B" and is now G-
6.0106b, do so because they wish to use the polity of the 
Presbyterian Church to restrict the promise of God to certain 
persons and to use the provisions of G-6.0106b to bring judicial 
proceedings against those who do not conform. We know this well 
from the long struggle of Wayne Osborne and the Stamford Church. 
According to the literature of the Coalition, the plan for 
defeating Amendment A is to establish the peace and unity of the 
church through graciously disciplining those who will not uphold 
Biblical ordination standards and will not withdraw from the 
denomination ("A Strategic Vision for Transformation of the 
PCUSA," Adopted by the Board of the Presbyterian Coalition, Nov. 
2001, number 5,c).

The constitutional statues of G-6.0106b are directed at persons, 
as well as judicatories in an effort to use polity to control 
God's promise. They certainly were directed at me. I grew up in 
the Presbyterian church and was ordained shortly after the 
ordination of women was allowed. Since 1951 I have served 17 
years in a parish and 32 years as a professor of theology. Yet 
because my partner of 25 years is a woman, I am no longer 
considered fit to serve a parish in our denomination.


                So, What About Justice and Love?

What do we do with the justice and love of God's Promise? 
Certainly amendment A is but a small step in the direction of the 
justice and love we seek to practice in our work of education and 
outreach. At least it will invite us all to honor freedom of 
conscience and mutual forbearance, as we agree to disagree and to 
respect those who interpret their faith in Jesus Christ in 
different ways.

By returning to our traditions up to 1978, giving authority of 
ordination to the Presbytery, we at least allow those who know 
the candidates best and are in a position to discern the 
authenticity of their call from God, to make decisions in 
conformity with the standards of our Constitution.

My own response to the passage of the passage of Amendment B was 
to retire early from the Presbytery, even though I continued to 
teach at Yale. In this way I refused to support the work of a 
church that has decided that, for me, there was neither justice 
nor love. At the same time I refused to leave the church, as so 
many of the Coalition would demand! I wanted to keep the 
contradiction of my life and ministry front and center in a 
church that has lost its way in the search for justice.

Many people think that justice and love should be deferred for a 
more propitious time. But they ignore the fact that what is going 
on is a struggle over polity and power that will not end because 
of one or another vote. New groups, besides those of women and 
queer folk, will become targets even if the present ones seem to 
disappear. The reason for this has been clearly stated by Martin 
Luther King:

     "Peace is the presence of justice, not the absence of 
     conflict" (Quoted by Gwen Baxton, New York City, Dec. 14, 
     01).

Justice in the biblical sense is not just distributive equality; 
rather it refers to God's action or righteousness in "putting 
things right." In doing justice, loving kindness, and walking 
humbly with our God as Micah 6:8 commands, we are joining the 
Hebrew people and every other people who have been delivered from 
oppression and, therefore, seek to continue working to set at 
liberty those who are oppressed (Luke 4:18). The righteousness or 
justice of God is not only moral justice, it includes the 
institutional conditions for fully human life and development of 
all people. To join God in desiring justice is to desire an 
absence of oppression and fullness of life in community -- to 
desire peace.

As long as we exclude groups of people from the community of 
faith we will continue to have injustice and continue to have 
conflicts. Only by finding a way that all can be welcomed in 
God's name will the community be one where people have a voice, a 
vote, a face, and a neighbor who respects them!

I for one, long for this day and, meanwhile, live by faith in 
God's promise for the mending of creation and the mending of the 
church. Amen. -- Letty M. Russell, Co-Moderator.

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

POETRY

From *Finding Out: The A, B, Cs of Same-Sex Relations*, a forth- 
coming book by Homer and Sue Spencer, with foreword by our MLP 
Co-moderator Mitzi Henderson.

                                Y

                            Yearning

I love the lady with the lamp beside the shining sea.
Who beckons through her welcoming all **yearning** to be free.
I cringe for those within our shores, so blind to what they do:
Whose "Keep Out" signs belie her words and make them seem untrue.

You **yearn** to show affection; you better hold it in.
To hold the hand of one you love, it will be deemed a "sin."
You **yearn** to have a good career and buy a modest house.
You better cloak your longings and get yourself a spouse.

You **yearn** to be a minister and answer God's clear call.
Your Church says, "Oh, you can't do that; you can't do that at 
all."

You've had a partner many years; he's now in ICU.
His "family" can visit him; for you it is taboo.

O lovely lady by the sea, you need to turn around.
It is within our very shores your message should abound.

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

         Searching

he approaches
the white brick walls
teak wood doors
god must be here, he thinks
the spire with golden cross
million dollar pipe organ
and stained glass windows
are too good for mere man

he couldn't go in
the congregation
didn't want the likes of him
to pray with them
the crimes
that sent him to man's prison
keep him from God's church

in the desert
a small chapel
simple sticks
cactus spines and mud
    the ragged pauper
    cowboy on horseback
    bum from the street
    shawl wrapped mother and child
    the one fresh from prison
come together to pray and worship
God is there

--Raymond E. Williams, Arizona State Prison, participant in MLP 
Prison Ministries

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

                           MEDITATION

              One by One, Two by Two, Four by Four

    Delivered to Shower of Stoles, That All May Freely Serve, 
                  and More Light Presbyterians,
            February 23, 2002 in Santa Fe, New Mexico

                      By LaDonna M. Sanders
                       Convening Minister,
         Grace Hope Light of the World Community Church
         (and student at McCormick Theological Seminary)

Isaiah 43:18-21:

Do not remember the former things,
Or consider the things of old.
I am about to do a new thing;
Now it springs forth,
		Do you not perceive it?
I will make a way in the wilderness
	And rivers in the desert.

The wild animals honor me,
	Even the jackals and the ostriches;
For I give water in the wilderness,
	And rivers in the desert,
To give drink to my chosen people.

The people whom I formed for myself so that they might
Declare my praise.

THESE are God's Words.



I watched them coming
One by one, two by two,
And four by four
Until whole communities of them
Whole nations, almost the
Whole Of my creation

Divided itself until it was almost no more.

Yes, I watched them separate and divide

I watched them stand on the side lines
In the presence of genocide
And say nothing.

Yes, I watch them, closed eyes, clothed mouths and hardened 
hearts.

Beloved, let not your hearts be hardened
	Let not your hearts be hardened, one to another.

I watch them, one by one and two by two and four by four.
They put on masks and cover themselves over.
They set up rules and regulations,
Whole regimes whole nations;
They set themselves apart from my statutes
	and my truths.

They worship gods of power, often more than me.
They erect dividing lines between them --
Demarcations
on the face of my creation
And Fear is their enforcer;
it holds them in place.
They are afraid to change.

But I did not give them a Spirit of Fear.

Many stay divided, isolated, and discouraged
As if they know nothing else but divisiveness and separateness

But this is not who they are;
This is not who I created them to be.
For I formed them for a purpose
They cannot live apart from this, separate from this -- forever.

No -- I am calling out to them.
I call out to them -- and they Hear me.
One by one, two by two and four by four,
community by community,
I call out to them and they hear me.

I call out to them in whispers and bellows and they Hear me.
Their hearts tug and pull, their tears flow at the separateness.
Their minds can no longer rationalize the incongruency
of mixed notions of human supremacy
and the truth of who
I created them to be.
Of hatred and apathy
in the face of Me
and of my work in my creation.

Yes, I am calling out to them and they hear me.

One by one, two by two and four by four.
I raised up Rosa Parks and Martin King Jr. and a host of mothers, 
brothers, sisters, fathers, partners and friends and
Together and in their own corners they marched, they lifted
Their voices, they bared witness with action
until the walls of Jim Crow Segregation
came tumbling down.

I call out to them and they hear me
One by one, two by two and four by four.
I raised up Nelson Mandela and Winnie Mandela and
	Stephen Biko and Desmond Tutu
I raised up a people who together lifted their voices and said
No in the face of evil, who bared witness with their
	Bodies until the rest of the world took notice and
	Stood in solidarity with them.
And the walls of legal apartheid in South Africa have come
	Tumbling down.

And there is still more work to be done.
I call out to you and you hear me.
One by one, two by two and four by four.

I raised up Janie Spahr, and Martha Juillerat and Michael Adee
I raised up Deborah Mullen and Ginny Davidson and Eily Marlow.
I raised up Lisa Larges and Don Stroud and Jim Vesper and
	You and you and you.

And the walls of heterosexism in my church are tumbling down.
Yes, the barriers to Everyone that I call to the service of
		ME and my people
Yes they too are tumbling down. Even right now. Yes.
Even right now.
Do you not perceive it?
You see I am doing a new thing, even right now.

I call out to them, and they hear me. Little by little. One by 
one, two by two and four by four.

And so it is that you gather here: I have called you here and 
you hear me -- The Shower of Stoles Project, That All May Freely 
Serve, and More Light Presbyterians. I call you here and YOU 
HEAR ME.

You see I am doing a new thing.

Like Rosa, Martin, Nelson, Winnie and Stephen, Janie and Ginny

I call you out, each one by name to be leaders and a community 
committed to the liberation of my people. 

All my people.

I have formed and made you for this purpose.

I have called you here together for this purpose.

I am longing for a restoration of my Household,
the Household of God -- That My House of Prayer,
The one that I created -- My Church -- May be a house of prayer for 
all people.
A light for all people.

Guided by my Spirit,
you will speak and challenge; you will listen and hear;
you will be bridges across the chasms of racism/heterosexism/and 
oppression.
For these are not of Me. And they are not of You either, of who 
I have created you to be.
They are not the Truth of Who You Are, my beloved, my creation.

And so it is that you begin this day with yourselves, and with 
your communities --
One by one, two by two and four by four
and then you will branch out. 

You are to be instruments of my restoration -- 
The restoration of my creation.

You are to be lights for the people
You will hold the light for them -- for church leaders, for world 
leaders, for one another.
When they cannot see the vision, when they cannot feel the Vision
When they have forgotten, you will remind them
	who and Whose they are
And Who I have created them to be.

Yes, you are to be lights in the liberation of my people
Into the fullness of who they are. You are instruments in
	the restoration of the Household of God.

Beloved, I am doing a new thing.
Now it springs forth.
Do you not perceive it??
I am making a way
	Even in the wilderness.
Even when it looks like my way is not being made and the
World is saying no to my Divine Purpose, My Divine Intentions.
Beloved, I am making a way in the wilderness.

I am making a way in the wilderness
And rivers in the desert.

In the desert of seeming impossibility
	And running up against the brick walls of resistance,
I AM MAKING A WAY!!
One by one, two by two and four by four --
I am springing up well-springs of living water
I am making rivers even in the desert.

All will honor me, even those who seem to not understand
	Who seem to be barriers to my purpose

They, too will be enfolded into this vision.
One by one, two by two and four by four --
I am doing a new thing.

Beloved, I am doing a new thing.
Open yourselves to it. I am calling out to you. 
Do you hear me?
One by one, two by two and four by four -- I am raising you up. And 
I provide sustenance for this journey so that
Together, you may declare my praise.

This is the Promise of God.

Amen.

Copyright 2002, LaDonna M. Sanders.

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                    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

The Rev. Katie Morrison, 42 Fayette Street, Cambridge, MA 02139- 
1112, 617-547-5222 (office), fax 617-547-8222, katie@mlp.org

                          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 (2005-G), 155 Prospect St., 
Northampton, MA 01060, 413-584-7935, dmriley@alumni.princeton.edu 

TREASURER: Dick Lundy (2004-I), 5525 Timber Ln., Excelsior, MN 55331, 
952-470-0093, dlundy@mchsi.com


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

                     MLP Board of Directors

Charles Booker-Hirsch (2005-G), 601 Howley Court, Ann Arbor, MI  
48105-1613, 734-663-5503 work, 734-665-9006 home, 
morelight@comcast.net

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

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

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

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

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

Bear Ride (2005-G), 1680 N. Holliston Ave., Pasadena, CA 91104, 
626-398-9936, bears@usc.edu

Mike Smith (2005-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

Lindsay T. Thompson (2005-I), 200 W. Mercer St., Suite 207, 
Seattle, WA 98119-3994, 206-285-4130 work, 206-328-3177 home, fax 
206-285-4610, tradelaw@thompson-law.com

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

                      MLP National Liaisons

MORE LIGHT UPDATE, James D. Anderson, Editor, P.O. Box 38, New 
Brunswick, NJ 08903-0038, 732-249-1016, 732-932-7500 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@mchsi.com

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: The Rev. Katie Morrison, 42 Fayette 
Street, Cambridge, MA 02139- 1112, 617-547-5222 (office), fax 
617-547-8222, katie@mlp.org; 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, jvangorder@mindspring.com

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. 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, BrianMLP@aol.com; 
The Rev. Katie Morrison, 42 Fayette Street, Cambridge, MA 02139- 
1112, 617-547-5222 (office), fax 617-547-8222, katie@mlp.org

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 (See: www.mlp.org/liaison.html)

MLP Chapters (See: 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.

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               MASTHEAD (Publication Information)

MORE LIGHT UPDATE, Volume 22, Number 5, Summer 2002.  
ISSN 0889-3985.  Published quarterly 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: 
$20.00.

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corrected version 6-10-2002.