Second Stone #31 - Nov/Dec 1993

Second Stone #31 - Nov/Dec 1993

31

1993

Nov/Dec 1993

AMERICA'S GAV & LESBIAN CHRISTIAN NEWSJOURNAL
ACTIVISTS STRUGGLE TO IMPROVE CHURCH'S
RESPONSE TO AIDS CRISIS
AIDS
and the
BLACK
CHURCH
Although African Americans make up only
12 percent of the population of the United
States, 54 p ercent of all children with AIDS
are African America, as are 53 percent of all
women and 32 percent of all men who have
AIDS .
BY JIM BAILEY E over a decade America' s churches have
strived to overcome the barriers which keep
them from r ea ch ing out in compassi on to people
suffering with AIDS. During th ose year s, contrary
to wid ely held belief, the church has made a
substant ial effort to minister to pe ople infect e d and
affect e d by HIV . But activi sts inv olv e d with
SEE COVER STORY, Page 10
'' Some pastors will say it's an issue they don't have to contend
with and others are very willing to educate their congregation
and work with people with AIDS. But we consistently run
into judgmentalism. ,,
JACQUEL VN WILKERSON,
Director of AIDS Advocacy
in African American Churches
BULK RATE
U.S. POSTAGE
PA ID
NEW ORLEANS, LA
PERMIT No. 511
From the Editor ............. .............. ......
AIDS and the black church
By Jim Bailey
The cover story for this issue came about as a result of a workshop at the
National Skills Building Conference held October 31 through November 3 at
the Hyatt Regency here in New Orl eans . The workshop, "AIDS and the
black church," was coordinated by Jacquelyn Wilkerson, director of AIDS
Advocacy in African American Churches, a program of the AIDS National
Interfaith Network. Homophobia has a particularly strong foothold in many of
America' s over 500,000 African American churches. And, as one activist puts
it, you can't address AIDS in the black church Without addressing
homophobia . In this article you'll meet some determined activists who have
the vision and energy to battle homophobia where it's costing lives.
Christmas in November
Because of our bimonthly format, we have to address Easter (April) in March,
Gay Prid e (June) in May, National ·coming Out Day (October) in September,
and - you're ahead of me - Christmas in November, which is why Second
Stone is nor themed too seasonally. But I have included in this issue a very
useful article for a situation I'm sure you will hear of, or perhaps even
exper ience, this holiclay season. Thanksgiving and Christmas is family time .
For some of us, that means a pleasant intermingling between our family of
choice and our family of birth. But for many more of us, it can be a painful
time when we experience the sting of family rejection the sharpest. Rev.
Buddy Truluck's article, "How Jesus handl ed rejection by kinsmen" will speak
in a special and encouraging way to those who are feeling such pain this
season
Five years old and we still make typos
This issue, November/December, is our anniversary issue. We started
planning Second· Stone in March of 1988, put out a couple of newsletters that
summer, and got on the "big press" for the first time with the Nov /Dec, 1988
issue. So with this edition, we begin our sixth year. My heartfelt thanks to
loyal readers and supporters who have been with us through ' thickand thinsometimes
very thin - for these past five years, I appreciate it.
Community Forum not the talk of the town
Earlier this year, we introduced our idea for community discussion groups for
gay and lesbian Christians. I wish we wouldn't have done that. The
Community Forum, based on Utne Reader's Neighborhood Salon, simply was
not well received and we will not pur s ue furth er development. We continu e
to hear of the need to estab1ish connectedness in our community, but we very
clearly did not have the answer. Our expe rience was that if ten people came
together und er the same roof, there were ten different ide.as - very divergent
ideas - as to what the Community Forum sho uld b e. And, in spite of good
ideas and hard work, it won't be.
Better a Second Stone gift subscription
than a gift certificate from LL. Bean
Second Stone would be honored to do some of your Christmas shopping this
y e ar . Remember your gay arid lesbian Christian friends wi,th a g ift
subscr iption lo our publication. We know they'll like the idea because, over
the past few years, most gift recipients h ave renewed to become reg ul ar
subscribers. (About L. L.-Bean - keep reading.)
Maybe we 'll move our publication schedule aJ1ead by a month to take care
of these "seasonal" problems, but for now I'll just ha ve to do it too far in
ad,ao~, all 11,e bffi< <o yoo '"""S <he holiday s=o~ - - - -
SECOND STONE Newsjoumal. ISSN No. 1047-3971. is published every other
month by Bailey Communications. P. 0. Box 8340, New Orleans, LA 70182.
Copyright 1993 by Second Stone, a registered trademark.
SUBSCRIPTIONS, U.S.A. $15.00 per year, six issues. Foreign subscribers add $10.00
for postage. All payments U.S. currency only.
ADVERTISING, For display advertising information call (504)899-4014 or write to
P.O. Box 8340. New Orleans, LA 70182.
EDITORIAL, send letters.calendar announcements. noteworthy items to (Department
title) Second Stone. P.O. Box 8340. New Orleans. LA 70182. Manuscripts to be
returned should be accompanied by a stamped, self addressed envelope. Second Stone
is otherwise not responsible for the return of any material.
SECOND STONE, an ecumenical Christian newsjoumal for the national gay and
lesbian community.
PUBLISHER/EDITOR: Jim Bailey
CONTRJBUTORS FOR THIS ISSUE: Rev. Dr. Buddy Truluck. Dr. James T. Sears.
'Rev. Ken South
m Second Stone-November/December. 1993
'-=-'
Contents ....... .... ..... ..................... •
LZJ. From The Editor
[3 ] Commentary
ltf7 News lines L~
1-·--7 LfiJ AIDS and national health care reform
By Rev. Ken South
I 7'1, Combating the new tribalism
I By Dr. James T. Sears L_ __ rn World AIDS Day
I Cover Story [ID] 10 AIDS and the black.church
1 Gay and gray
[
-=--i _!2,J Some of us_ are getting older
1
·191 ~ow Jesus handled family rejection d By Rev. Dr. Buddy Truluck
11TlonVideo Ltl_ __ J Educating parents about AIDS
1-1·-5-7 In Print ! [ By The Pool At Bethesda
I I I J i Prayer of Jesus, Prayer of the Heart
~ Gay Theology Without Apology ' [Iz] Calendar
ligl Noteworthy L!~~
1-i.-, 1191 Resource Guide
120 I Classifieds
T /Comment· T ........... .. -• ..... -~ ............... ~ ........ ~ .................... ·• ...... .
A closet that we cann~t afford to be in
By Kenny Dayton
Guest Opinion
E
. ' ach of us has our own unique
coming out story. Even
though l was able to deal
with who I am eight years
ago, to an extent my life is still lived
partially in the closet. Only part of
my family has been told . It's
assumed at my job but only
confirmed to a select few, and a
number of friends are still in the
dark . Coming out has been a long
and difficult part of my life.
We try to turn our lives over to God
but then we take the coming out part
back. We think we can do beiter on
our own. Several occurrences have
mad e me see that God is opening ·my
closet and forcing me out into the
light. God has plans for me and they
cannot be accomplished from within a
hidd en life, not if I am to reach the
people I am supposed to.
A year ago, the Ku Klux Klan
scheduled a rally in our city to gamer
Florida pa nhandle support for their
mission of hate. WJ1ether you are
black, gay, Jewish, f r Christian, the
KKK is still very much alive and
well, especially in the "old south."
Being a transplanted yankee, I hadn't
given much thought to the news
stories of the rally. I found it ·
ludicrous to image that the ignorant
ramblings of people who openly
advocate hate could actually get
support in the 1990s.
One Sunday morning I became
painfully aware . Just as services were
starting at Holy Cross MCC, the
.A
pastor asked me to keep an eye out
· for anyone I didn't know and to check
the parking Jot. occasionally for
anyone who didn't belong there. My
quizzical expression demanded more,
and he explained that there had been
several bo-'1\b threats phoned in that
morning. Maybe it was a coincidence
that the KKK rally was to be held that
afternoon only a few short blocks
away, but the calls were taken very
seriously.
For the next hour, I had to interrupt
of the time, but I will not allow the
Klan or the far right or the old south
deny me the love of God.
A few months later I had the
opportunity to test the commitment I
had made that day . A co-worker was
having a difficult time with me
'because of his religious training and
my assumed homosexuality. As we
were leaving work, a discussion arose
that eventually erupted into a 'tirade
from him regarding President
Clinton, Gays in the military, and the
We have to educate. And we cannot do
that from the closet. We cannot ignore
it when we hear someone spreading
misinterpretations and false stereotypes.
my worship to make periodic trips
around the building and parking lot.
My German temper began to flare
during one of these trips. The
sanctity of a building of worship had
been violated. The sanctity of my
ability to worship had been interrupted.
The Klan had the right to
rally, but they did not have the right
to do this. I decided that I would
nev er again allow someone's ignorance
or bigotry to come between me
and God. I may live in a closet part
· need for family values to return
before the whole country burns in
h ell. Although he was strong willed
and surprisingly well-versed on the
scriptures, he was frustrated at his
final effort to convince me that
· homosexuality was wrong. I asked
him to bring me any generally
accepted translation of the Bible and
show me where Christ said the first
word about homosexuality . .
The next morning I was hand ed a
photocopy of part of the sermon on
the mount and told that, according to
his minister, the reference to "as in
· the days of Noah" meant homosexuals.
In disbelief and not wanting
to tum the day into one long religious
argument, I closed the discussion with
·a suggestion that he pray about it,
and ask God if it was okay for him to
judge and hate. I did not care that
my closet at work was wide open. I
was no longer going to allow som eone
to use ignorance against me, nor
misuse the scriptures in their att empt.
We have to educate. And we
cannot do that from the closet. We
cannot ignore it when we hear
someone spreading misinterpretations
and false stereotypes. Do not permit
God and God's word to be used
against us. That is a closet we cannot
afford to be in ... for ourselves, o ur
community, and all of God 's children.
We have run from the religious
right ins tead of at them. As long as
we allow the Falwells, the Robertsons,
and the pastors in pulpits in o ur
hom e towns lo spread the lies and
hat e, we will always come o ut
looking bad. We have to be willing
to challenge them in public. I hav e
found it interesting that every time a
gay man or lesbian starts to discuss
what the word of God does say with
one of the religious right ·readers,
th ey change the subject to child
m olesting or recruit ing or multipl e
sex partners or any one of many other
stereotypes they have used against
us. I pray that they do this out of
ignorance and lack of study and
· prayer on their part. At least th en
they have an excuse.
Churches should respond to debate on gay genes
By The Lesbian and Gay
Christian Movement
Guest Opinion
The serious ethical and moral
issues pos ed by · news that
parents could have the choice
of rejecting or accepting fetuses
which show signs of homosexuality
should be closely examined
by Christians.
Science will not stop its ·search to
explore into the unknown, and much
good can come from many discoveries.
However, with so many
cultures and ideologies still holding
primitive, simplistic attitudes to some
v.:.rieties of human sexuality the
temptation to interfere with .nature's
own clear wish and ability to produce
lesbian and gay people could simply
play into the hands of prejudiced
people happy to discrirninatEc, even to
the point of the ultimate atrocity, on
the grounds of sexual orientation
alone:
The Christian churches must see the
challenge to its teaching opened up
by news of possible genetic causes of
homosexuality as being in every way
as important as the threat to humanity
that would be posed if parents
had the choice cf determining the
gender, color, intelligence, or abilities
of their cilildren . ·
All are created equal in God's eyes
[,~- Pontius' Puddle · •-
and that means no particular sex uality
shou ld be subjected to unnatural
interference or control with
the int ention of reducing its pr evalence
or exterminating it alto
·gether. The very differences that are
found in human beings, and which
gives life its .richness and pleasures,
must not be allowed to becom e a
uniform, restrictive ever narrower
straight-jacket of so-called normality.
We completely reject any attempts to
legitimize the abortion of unborn
homosexuals, and the church should
now say the same urgently .
JUST t•W LOCK. I \JOLUl-l"'TEER fOR
r-\15SION '41/0RK IN A fORcl<HI LA~t>,
Al'lt> END U~ C:rE.1'\t•-lG-~SS\&-NEO
TO Tl-'E rA~ $10£.
Second Stone•No~~~ber/December, 1993 rn
NewLsin es • • • • • • • • • • • • • • • 0 • •• ••••••••••••••••••
Nashvilaler eac hurcheosp posGe ayW orldS eries
1\RELIGIOUS FUNDAMENTALISTS have launched a campaign to stop the 1994 Gay
Softball World Series, which will be .held in Nashville and the surrounding area next
summer. More than 1,900 signatures were collected on petitions circulated during two
services at the huge Madison Church of Christ, where pastor Steve Flatt said, "W~ want
to go on record as saymg we would prefer that this event not take place ... We don t need
that in Madison." Officials have said that despite any petitions, it would be
discriminatory to refuse use of their facilities to any group. The Lesbian and Gay
Coalition for Justice, a Tennessee-based political organization, condemned the ministers'
"message of discrimination." "T~e choice to use the pulpit as a forum to preac_h bigotry,
and attempt to exclude certain citizens from access to metro parks, is mesponsible use of
leadership," said Lon Thrasher of the coalition. "Are these ministers afraid that the Gay
World Series will show many residents of Davidson County that Lesbians and gay men
are real people who enjoy the same recreations that these Madison congregations do?"
- Southern Voice
Nop lacefo rr eligioinn p olitics,a ysG oldwater. . .
/\BARRY GOLDWATER, who for years was the conservative voice of the GOP, says it
is "just plain dumb" for Ref>ublicans to oppose Gays and Lesbians u\ the armed forces.
"There has been homosexuality ever since men and women were invented. I guess there
were gay apes. So it's not an issue," he said in an inter\liew with The Advocate.
Goldwater said Clint~n s:iught his views on the issue. "Clinton called ".'~, up one day
about this and I told him iustthat, give th_e order _and t~en shut up about it. Goldwater
said he has also lost all respect for the rehg10us nght. There is no place in this country
for practicing religion in politics. That goes for Falwell, Robertson and all the rest of
those political preachers." Goldwater also disclosed he has a gay grandson.
- Southern Voice
EpiscopSale minarfayc esh ousinbgi asin qui_ry . .
t.THE NEW YORK CITY Commission on Human Rights 1s mveshgahng charges the
Episcopal General Theological Seminary discriminated against Pro1. Dierdre Good, a
tenurea professor at the school, by ordering her to move out of a rent-free apartment
provided for faculty and students because sfie was living there with her female _partner.
The seminary requires that "persons living together as couples in serrunary housing must
be married as this is understood by the Church" even though same-sex couples cannot
legally marry in the United St~/es. Good filed a complaint with the CHR, clia_rging_th a,\
she was discriminated against on the basis of her manta! status and sex1.:aI o:ientahon.
The CHR claims it has jurisdiction in what would normally be outside its domam
because the sem.inary made facultr housing a. cond1ho.r:io f employment and because 1t
rents some of its apartments to outsiders. - Clucago Outlmes
·G avsa rea n" abominatiosna"y sG loriGa aynor. .
!.IIN AN INTERVIEW in the British tabloid, 17,e Sun, 1970s disco star Glona Gaynor
called homosexuality an "abomination." Gt_ing the Bible, Gaynor said, "I feel the same
way as the Bible. It says that homosexuality is an abornmahon. God loves homosexuals,
but he doesn't love what they do.'' Seve«d rights groups, ~utrage in England an_d
Outright in Scotland, quickly called for a boycott of Gaynor s records and a public
apology from the singer whose song "I Will Survive" was a popular gay love anthem.
-Gnynet . .
Internaplr oblemths reateKni ngo fP eaceM CC .
MN A SUDDEN move that left man_y in his St. Petersburg, Fla. congregation confused and
angry, King of Peace MCC pastor Fred Williams terminated his.former associate pastor
Renne Shawver. The announcement came just two months after Shawver was appointed
.to head Metropolitan Charities AIDS Services, a newly c_reated AIDS case manag_ement
agency in Pinellas County which operated m con1unct1on wit~ the church .. Williams
declined to discuss the dismissal, but stated that Shawver had made a decision m her
• personal life that made_ it impossible to conhnue" to_have her on staff. Earlier this year
King of Peace moved into a large new fac,hty which some say have devastated the
financial resources of the church. - Gazette
MurdereCda tholipcr ieswt asc losetegda y
Li.POLICE IN THE WINE country 1·ust north of San Francisco say they have some
"significant leads" in the murder of a ~oman Catholic priest, Father Ronald Maupin, who
was apparently a closeted gay man. Friends of Maupin became worried when he didn't
show up for work and went to his home where they found hun dead of multiple .stab
wounds. Police believe Maupin was killed by someone he knew because there were_no
signs of forced entry or a struggle at his apartment. _There w~re reports that the pnest
was seen in a gay bar the night before his death. - Clucago 011t/111es
. QUOTEABLE
"We hired Bill Clinton to be president of the United States,
We did not hire him to be the Great Liberator of lesbian
and gay people. Our liberation is, as it always has been,
in our own hands. "
-Roberta Achtenberg
/1J SecondS tone•November/Decemb1e9r,9 3
. . . . . . . . . . . . . . . . ...................
Over5 00L utheraCnh urclhe aderssu ppogrta y/lesbiiasns ues
t.DURING THE BIENNIAL assembly of the EvangelicaT Lutheran Church in America
(ELCA), more than 500 church leaders broke_silence and made public their support for
the ecclesiastical recognition_ of loving comnutted relationships among lesbian and gay
people, and for the ordination of qualified women and men as pastors and church
professionals, regardless_ of _se~ual_o rientation. These .church leaders, known as the
Ne_twork (to end sexual d1scnmmation in the ELCA), publicly released their names to an
off ma I representative of the ELCA. . The group includes seminary professors, bishops,
pastors, lay leaders and others. Bishop Emeritus Stanley E. Olson, a leader of tne
Network, is among tho,;e_who publicly came out with his support Bishop Olson said, "I
have witnessed the unscnptural burdens the ELCA has placed on all of its many gay and
lesbian members, whether-lay or ordained. As one who has held the offrce ofbisnop in ·
the church, I cannot remain passive or silent." The Rev. David E. Nelson, St. James
Lutheran Church, Kansas City, said, "The gospel of Jesus Christ does not call us to be
comfortable and safe. Martin Luther has taught us to go boldly forth even if all the
answers are not in." - Seattle Gay News ,
Newn at_ioncaoln servativetelevinseiotwn orskt arting
t.A NEW '24-HOUR television network promoting the conservative and religious
fundamentalist agendas plans to being nationwide broadcasts Dec. 6 and promises to
feature anti-ga}' public affairs programming on a regular basis. Called National
Empowerment Television (NET) and backea by sucfi conservative groups as the
Washington, D.C.-based Free Congress Foundation, the new television network will be
available to more than 3.5 million households with satellite dishes, or an estimated 9.8
million Americans. - Equal Time
Neighbowrsa ntN ewL ifeM CCz onedo ut
Li.RESIDENTS OF A Matthews, North Carolina, neighborhood want to stop a
Metropolitan Community Church from moving near them. People from the community
guestioned Matthews Mayor Lee Myers about a zoning variance that allows New Life
MCC occupancy. Rev. Robert Darst, pastor of New Life, said that the real concern was
not zoning, but that gay and lesbian members attend the church. Darst reported receiving
an anonymous dealfi threat by telephone.
PatB uchanadno es" superiodra nce"
Li.PAT BUCHANAN spoke to 2000 Christian Coalition activists in September with a
fiery defense of the Republican Party's anti-abortion stance and a vow to rebuff GOP
moderates, calling for creation of a third party if moderates diluted the anti-abortion
plank. He won applause with his attack on multiculturalism"scoffing at the idea that the
world's cultures are equal. "Our culture is superior because our religion in Christianity,
and that is the truth that makes men free.'' - Diversity ·
Lesbian/graeyli gioulesa derms eet .
MN CONJUNCTION with the fall meeting of the General Board of the National Council
of Churches, representatives of most of the lesbian/ gay Christian caucuses and the
Universal Fellowship of Metropolitan Community Churches were scheduled to meet in
Baltimore November 9-12. Leaders Of the supportive congregations program.5: in several
denominations were also invited. The religious leaders were to be present at the
National Council of Churches meeting both to support UFMCC's relationship with that
body and to remind delegates of the presence of gay and lesbian members in their own
denominations. The UFMCC, rejected for membership in the NCC last year, has not
reapplied. However, supportive delegations from the United Church of Christ and other
denominations were expected to raise the issue of greater inclusion of Lesbians and Gays
during the meeting. .
L.L .B eanh eira ctivein f arr ighct auses
Li.CATOLOGUE SHOPPERS purchasing from one of the nation's oldest and most popular
mail-order'houses maybe unaware of the political activity of .Linda Lorraine Bean,
granddaughter of the founder of L. L. Bean. The heir to the New England outdoor clothier
and recreational gear purveyor b;:tcked a mailing campaign whicfi was instrumental in
defeating the Equal Rights Amendment in Maine. The media campa_!g_cnon tained pieces
showing two men embracinl\ with warnings thatpassage of the ERA would lead to
expansion of gay rights. - Sta/1io11
Notr ainh, ails, leeot rs nowh: omophobsitao psm aicl arrier
t.POSTAL WORKER George Yoerger resigned his Moville, Iowa position after 12 years
because he refused to deliver copies of Time and Newsweek. Tliat week, both covers
featured sexual themes. Yoerger said he had no choice but to resign because he was a
devoted follower of Jesus Christ. .
LocaPl resbyteribano dyu pholdosr dinatioonfg ayd eacons
t.THE PERMANENT JUDICIAL Commission of the Synod of the Pacific of the
Presbyterian Church (USA) has unanimously upheld the ordination of a lesbian and a
gay deacon in Eu&ene, Oregon, and has chided the Presbytery of the Cascade for calling
the ordinations 'irregular." The case has been appealed to the Permanent Judical
Commission of the General Assembly of the Presbyterian Church, which will likely
through out the ordinations. - More Light Update
Fouyr earsin t hem aking:L utheranpso ndesre xualitsyt atement
t.THE 5.6 MILLION .members of the Evangelical Lutheran Church in America are being
asked to consider a 21-page statement on sexuality prepared by the church's Task Force
on Human Sexuality. "The Church and Human Sexuafity: A Lutheran Perspective" was
sent to the church's 19,000 pastors on October 22. After local churches respond, a new
draft will be preF'ared in time for action by delegates to a churchwide assembly in 1995.
The document asks church members to consider whether the church should recommend
lifelong abstinence for Gays and Lesbians, tolerate homosexuality or affirmatively bless
same-g_ender unions.
T NewLsin esT I!' •••••••••••••••••••••••••••• ti •••••
Bishopw hod isciplinepdro -gacyh urcherse signs
C>BISHOP LYLE MILLER will not complete his term as leader of 83,000 Lutherans in
Northern Californi 0 and Nevada. Miller, who has been bishop since 1987, has resigned
saying he wants to· return to parish ministry. Several local pastors say Miller has not
been happy with his duties since he was forced to discipline two San Francisco
congregations who hired openly gay pastors in violation of church policy. One of the
gay pastors, Rev. Jeff Johnson of First United Lutheran Church, was a longtime family
friend. Four months ago., another Lutheran pastor in the East Bay announced his
homosexuality, setting the stage for a new showdown between the 1ocal church and
church leaders. - San FranciscoC hronicle
Encyclicraela ffirmCsa tholivci ewso ns ex
l'.THE LONG-AWAITED encyclical by Pope John Paul II includes a comprehensive
declaration of the Roman Catholic ·church's opposition to abortion, homosexuality,
premarital sex and birth control. "Veritatis Splendor" ("The Light of Truth") is also
sharply critical of Catholic dissidents who disagree with church teachings.
Episcopcahl urchse eksO Ko fs ame-seuxn ions
C>MEMBERS OF ST. BARNABAS Episcopal Church in Denver want the Colorado
Episcopal Diocese to institute a ceremony to bless same-sex relationships. The Rev. Al
Halverstadt., St. Ba!nabas rector~ said it was a "highly inflammatory" topic but something
that needs to be discussed. Halverstadt favors blessing same-sex relationships but has
not officiated at any. - Associated Press
ReligiouFsu ndamentalirsetlse asne ewa nti-gavyi deo
C>THET RADITIONAL VALUES Coalition unveiled the latest anti-gay video at a press
conference at the Natmnal Press Club. The 40 minute tape, entitled Gay Rights/Special
.Rrghts1 is unique among the genre in that. it sports interviews with high profile
polrtrcrans, such as former Attorney General Edwm Meese, former Education Secretary
Wilham Bennett, and current_ U. s, Sen. Trent Lott (R-Miss.) The key focus of this video
rs a comparison between the crvrl nghts movements of blacks and Gays (which are almost
exclusively depicted as whrte.) Although the vrdeo has no _prominent black politicians '
being i_nterviewed,_ it has several blade TVC associates cnticizing Gays for trying to
cap_1talrze on the c1v1I nghts work of Dr. Martm Luther King Jr. It also interviews a
Latmo school board member m Calrfornra and the head of a group called the Chinese
Family Alliance, both of whom criticize Gays for trying to "hijack" the 1964 federal Civil
Rights Act. - The Lntest Issue
Presbyteriganro ups upportcsh urch-widiea loguoen s exuality
t.ABROAD-BASED group of Presbyterian church members is pledging full support for a
three -year church -wide dialogue on sexual orientation and ordination in the
Presbyterian Church (USA). The group of 26_ local Presbyterian church officers and
clergy from all parts of the country discussed their plans during a recent weekend meeting
on a farm near Washington, D.C. A steering committee was elected to work with other
national organizations rn support of the ordination of gay, lesbian, and bisexual church
members ot Presbyterian deacons, elders, and ministers. The gathering included several
weary veterans of unsuccessful legislative and judicial attempts to open ordination to
gay, lesbian, and bisexual church members, as well as a number of Presbyterians who are
mvolved in such efforts for the first time. The General Assembly of the Presbyterian
Church (USA), meeting in June in Orlando, Fla., called on local churches and regional
bodies (Presbyteries) to "be engaged in the discipline of open, diligent, prayerful study
and dialogue_on the issues of Ftuman sexual behavior and orientation as they relate to
membership, ministry, and ordination" in the Presbyterian church. The resolution asked
for reports about such dialogue at its meeting in 19%.
Agencieisn vestigagtea ya ndl esbiayno uth" de-gavincge" nter
l'.THE LAMBA LEGAL Defense Fund, working with the Nationaf Center for Lesbian
Rights, is investigating allegations that a Southern California school district is sending
gay and lesbian teenagers to an institution in Utah for aversion therapy or "reparative
therapy" to "de-gay" them. The institution, known as Rivendell, which calls itself a
residential treatment facility for emotionally disturbed youth, is located in West Jordan,
Utah. The Rivendell facility, which is a school as well, is rel'orted to have a heavily
Mormon influence and to teach its students that homosexuality is wrong. The South
Pasadena School District and the Los Angeles County Department of Mental Health
provided funding for the placement at Rivendell of a young lesbian women through the
state's Individuahzed Education Placement program. - Lnmlia Update
Seattles tationw on'bt roadcasFta lwell'asn ti-gasyh ows
C>KTZZ-TVH AS BEGUN monitoring Jerry Falwell's "Old Time Gospel Hour" and will
refuse to air any of the fundamentalist minister's anti-gay programs. The station made the
move after gay residents of Seattle complained and threatened public protests. "We're
embarrassed, and we're sorry we put the gay community through this ," said KTZZ
general manager Wade Brewer.
Hundredgsa ht eri nM id-West to battleri ghwt ingin iitatives
C>MORE THAN 300 ACTIVISTS gathered in Cincinnati Labor Day weekend to fllan
strategies to defeat antr-gay rmtratrves on the state and local levels m the Mrd-West. The
Fight the Right Mid-West Reg-ional Summit, held September 4 and 5, was co-sponsored by
the National Gay and Lesbian Task Force and Stonewall Cincinnati, a local gay and
lesbia n political organization. Activists from Ohio, Indiana, Kentucky, Illinois,
Michigan, Missouri, and Wisconsin met at the summit to learn skills and share
inform ation to battle anti-gay initiatives. Participants screened the new right wing
anti-gay video, Gay Rights/Special Rights, which includes interviews and footage from.
the March on Washington. Activists discussed ways to counter the misinformation of
that video and others that .circulate around the country during debates over gay and
lesbian civil rights. For details about Fight the Right trainings, contact Robert Bray,
(415)552-644 8.
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Second Stone•November/December; 1993 [ -[~
L~-"
AIDS
and the
national health
care reform
By Rev. Ken South
Contributing Writer
I t has been said that AIDS shines a
spotlight on the inadequacies of
our present health care system
like no other. As the discussion
widens as to how this country will
handle its growing health care
delivery crisis, AIDS care and treatment
will continue to be an essential
part of that discussion.
The present two tier health care
. system, one for the employed who
have access to private health insurance,
and the other for the poor who
either have never had private health
insurance or lost it when they . lost
their employment, has failed to be
able to provide comprehensive; compassionate,
coordinated health care for
people with AIDS.
The disease AIDS has no routine
course or pattern. From the time a
person is infected until they experience
opportunistic infections, even
through the occasions when they
need acute or perhaps palliative care,
the process can be extremely erratic.
During the course of the disease a
person can alternate between acute
hospitalizations, intensive home care,
outpatient treatment, complete independence
from the health care system
for a time, and also continue to need
extremely expensive anti-viral and
immune boosting drugs. The current
health care final)cing system does not
_ have the kind of flexibility to adapt to
these changing patterns.
A look at a hypothetical person
with HIV infection tells the story. Jim
Harrison is a 27 year old, who found
out he was HIV positive two years
ago. His first consideration is, with
fear of losing his job, whether to tell
his employer. If he does not like his
current employment and is thinking
of leaving, will his next employer's
insurance company allow him on the
insurance plan? Even if they do, and
they are self insured, will they place
a five or ten thousand dollar life long
cap on his medical bills? If Jim stays
with his current employer his current
insurance may not even cover some
of the drugs he needs to stay healthy.
Jim may need to pay cash for life
saving drugs from the local buyers
club. Many times the money for
these drugs has to come from friends.
If Jim's health deteriorates to such an
extent that he needs to leave his job,
he then is eligible under COBRA to
continue his private group insurance
for a period of time if he can afford
the monthly payments. Where does
the money come from to pay for these
payments with no paycheck coming
in? When the COBRA time limit
ends, Jim must then apply for
Medicaid to pay for his medical bills.
To be eligible for Medicaid he has to
"spend down" to become poor. In
most cases he will lose his private
doctor. Since PW As have a very
difficult time finding a doctor who
will take Medicaid , he will start
having his health care managed at a
"af inanciaall ternative"
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clinic at the county hospital. During
this period, he is eligible for
Supplementary Security Income (551),
a set monthly amount based on his
former employment. If he is
approved as disabled, he is then
eli~ible for his treatment drugs and
waits for Medicare eligibility. After a
diagnosis of AIDS he must wait a
required 24 months to receive
Medicare payments. This permanent
disability program was not designed
for a chronic, life threatening disease
pattern, but for long term permanent
disability conditions. In many cases,
people with AIDS have received their
eligibility for SSDI long after they
have died.
Some facts about this scenario: The
total number of reported cases of
AIDS in the United States as of
September, 1992 was 242,146. Of this
number 160,372 have died.
Of these people with AIDS, 29
percent (70,222) have (or had) no private
insura~1ce, and another 29 percent
have (or had) private insurance,
40 perc~nt (96,858) were covered by
Med1ca1d, (90 percent of all children
with AIDS are also covered by
Medicaid), and only 2 percent (4,844)
were (are) eligible for Medicare. In
short, at the present time 71 percent
of all people with AIDS have their
medical costs covered by public
sector.
Many physicians will not accept
AIDS patients whose only method of
payment is Medicaid. One reason for
this is that Medicaid only pays for a
small portion of the real costs to
doctors and it varies widely throughout
the country. In San Francisco, for
example, Medicaid pays only 33
percent of real costs; in New York
City it pays only 15 percent. An
average doctor in New York City
charges $84 for an office visit. Medicaid
will pay only $11 of that cost.
To make matters more complicated
for the people with AIDS, in order to
become eligible for Medicaid one
must have an AIDS diagnosis . There
is no financing . system for the thousands
of persons with HIV infection
who could benefit by preventive
treatments like aerosolized pentamidine
for pneumocystis pneumonia.
In addition, in order to be eligible for
Medicare, a person must have been
diagnosed with full blown AIDS for at
least five months and then wait 24
months for the first payment. To
make matters worse, Medicare does
not pay for the same medications that
Medicaid covers!
It is clear that as the demographics
of the AIDS epidemic change to
include more persons of color, more
wpmen, and more· of the poor, the
economics of this disease are also
changing rapidly. The total average
costs per PW A has dropped
significantly from a height of $147,000
in 1987 from HIV infection death to
$32,000 (for gay white males) in 1992.
And, while 11 percent of all health
care is paid for by Medicaid in this
country, 25 percent of all AIDS care is
paid by this same program. Two
percent of all U.S. health care dollars
are spent on AIDS treatment and
care. This shift has been called the
"medicaidization of AIDS."
A comprehensive national health
care system would have to include
the following provisions to really
make a significant improvement for
the sake of PW As. It would cover all
persons living within the United
States: citizens, aliens and visitors. It
would include coverage of all treatments
needed · to battle the. disease
from preventative prophylaxis drugs
through approved and experimental
drugs for treatment. There would be
freedom of choice for patients to
choose their own health care provider,
and there would be no such
thing as benefit caps or exclusions. In
the mean time, the federal government
can do much to help the
current system be more responsive to
people with AIDS by instituting the
recommendations of the National
Commission on AIDS: Medicare
should cover all low iI)COme people
with HIV disease. That is, a diagnosis
of_ HIV infection should be the only
cntena to receive payment for
treatment, not to have to wait for an
AIDS diagnosis. Medicaid payments
should at least equal .Medicare
payment levels of reimbursement for
health care providers . States and/ or
the federal government should pay
the cost of the COBRA payments for
those persons who have lost their jobs
111 order to keep them in private
msurance plans as long as possible.
Persons who are eligible for SSDI
should be allowed to purchase
Medicare insurance during their 24
month waiting period. Medicaid
should pay for this premium
coverage. The Department of Health
and Human Services should consolidate
the purchase and distribution
of prevention and treatment drugs for
HIV disease. Buying in bulk in
collaboration with drug manufacturers
will save everybody money.
As the halls of Congress ring with
the sounds of arguments over how a
national health care system will look
in the future, people with HIV/ AIDS
will have to continue to struggle with
the inadequacies and injustices of the
current system. In many cases the
stress of dealing with "the system" is
as destructive as the disease itself.
AIDS advocates, the AIDS ministry
community, and advocates from the
religious community for a humane
health care system will continue to be
active in the debate to see that people
with · AIDS are well served by tlw
new system, God willing.
Rev. Ken South is executive director of
tlze AIDS . National lnte1Jaith Network.
Excerpted with permission from Interaction.
Sources include Agency for
Health Care Policy and Research, HHS
1991 and "Americans Living with
AIDS" report of the National Commission.
on AIDS 1991.
As citizens, we enter the public
square from separate communities,
speaking in diverse
tongues, · worshipping in
churches, synagogues, temples,
mosques, and ashrams. As Ameri_
cans, for too long we have had no
need to communicate across the racial,
class, gender, religious, or sexual
borders and so we .did not. And now,
it seems, we cannot.
Our institutions of public education,
what John Dewey called an "embryonic
society" for democracy, has
becm;ne a battleground - not as Justice
Hand idealized, "the free market
place of ideas" - but among competing
factions each with a selfrighteous
certainty brandishing a
particular version of the truth to
impose on a generation of unenlightened
youth.
A University of South Carolina
summer course, "Christian Funda- ·
mentalism and Public Education"
-attracted nationwide attention and
reaped a whirlwind of criticism from
the highest state official to the simplest
church-goer. Some viewed the
course as "Christian bashing" while
others saw this .criticism as rampant
homophobia . . Some questioned . the
professor's ability to deliver an
"objective" course while others saw
the _ensuing controversy · as evidence
of the religious right's growing
influence in the state. A few wondered
why a public university would
ever want to challenge the views of a
"majority" of . the state's taxpayers
while others waved the tattered flag
of academic freedom.
These and other reactions reflect a
disturbing phenomenon: the Tribalization
of America.
The New American Tribes
We are quickly becoming a nation
of tribes. These tribes may be clothed
with gang colors, professional robes,
or cleric collars; these tribes are
located in the boardrooms of Manhattan
skyscrapers, inside offices or
ivy-covered faculty buildings, and on
ground zero of our urban jungles;
these tribes mount children's crusades
for Operation Rescue or engage in the
personal terrorism of outing; these
tribes speak in the language of the
Church, the Street, or Academe; these
tribes erect icons like Madonna,
Malcolm X, or Pat Robertson.
Though each tribe is distillctive, we
share several commonalties: We mistake
self-interest for the commoll
interest. We. confuse ritualized behaviors
with meaningful actions. We
substitute cal\onical knowledge for
self knowledge. Most importantly,
each tribe requires The Others to
____ om bating
the New
TRIBALISM
Crossing Boundaries to Transform The Other
BY DR JAMES T. SEARS
justify their existence and col\test borders
in order to warrant their
territorial claims.
Ameriqm tribalization requires the
e_xistence of The C?ther: the queer, the
filthy nch, the sp1ck, the baby killer,
the radical feminist, the holy roller,
the pointy-head intellectual. Without
imagined threats posed by The
Other, without the silencing of The
Other, without the objectification of
The Other, the tribe - whose member~
are bound by commonly held
beliefs, values, and experiences -
could not exist.
~erican tribalizatioll also requires
terntones and borders: the hallowed
h~lls_ of academe; the gangland
d1v1s10ns between the Crips and the
Bloods; the homosexual sanctuaries of
Fire Island and the Castro, the
fortresses of Christianity . Those who
crowded together in small towns, a;e
conservative religious outposts where
networks of family and kin huddle
together in worship and prayer.
These fortresses guard against the
isms: evolutiollism, ecumellicalism,
secular humanism, socialism, plural ism,
globalism, multiculturalism.
At the cel\ter of the state, boul\ded
by tree-lilled streets and secular
el\terprises towers Academe. Protected
by tenure alld promised academic
freedom, professors also often isolate
themselves from the maelstrom of
everyday life content to erect academic
empires, to write in obscurant
prose, to promote academic hucksterism,
or to engage in factional
in-fighting. .
A "cultural war" has been declared
by some members of these two tribes.
As border skirmishes have escalated
Without in1agined threats posed by
The Other, without the silencing of
The Other, without the objectification
of The Other, the tribe - whose
members are bound by common I y
held beliefs, values, and experiences -
could not exist.
choose to cross territories risk the
wrath from all sides along the border.
Just as it is dangerous for a
Cambodian youth flagging his colors
to cross O1icago's Broadway Avenue,
so too is it for a religious fundamentalist
embracing a Bible-to enter the
university classroom of an ·"avowed
homosexual." Without these border
crossers, however, the often promised
cultural war will begin in earnest and
we will lose our only true opportunity
for re-birth.
The Church and Academe
Scattered throughout South
Carolina, alongside dirt roads or
into frontal attacks; each tribe has
experienced history differently as
each wanders aimlessly in an ever
diminishing public square.
For the religious conservative, the
decades since the '60s have seen a
progressive deterioration of moral
conduct as biblical truths and moral
absolutes have bee!\ abandoned by
s'ociety. The ship of state - absent a
moral compass and ethical rudder -
has been scuttled on the shoals of
secular humanism. Only through the
waters of re-birth and redemption can
this ship be righted; only through
confessing our willful separation from
God .- sin - and seeking repentance
can our New Zion be reclaimed. No
longer content to await the . Millennium,
many of these religious
conservatives have returned to the
public square from self-imposed exile
to mirror social activists' tactics of-the
religious left a generation earlier as
they reje_ct, the separatist teachings of _
their rehg10us forefathers . As their
cause became a crusade, their ability
alld willingness to communicate in
civil dialogue withill the public
square has lessened.
A generatioll of academics, weaned
on economic prosperity and democratic
ideals and coming of age under
the backdrop of the Vietnam War, the
Civil Rights Movement, alld Watergate,
el\tered into temples of secular
wisdom . For this new tribe of social
reconstructionists, whose elder states- ·
mell included Noam Chomsky, R. D.
Laing, and Harvey Cox, the university
was a forum to critique the
televised imageries of the Cleaver,
Jeffersoll, and Partridge households
and their communities. Withill a
short time, however, a new intel lectual
orthodoxy replaced the old. _
This ne'\" orthodoxy reified scholarly
discourse and stifled public debate as
it diverted valuable intellectual energy
and professional activity from the ·
public square.
Nihilism, Orthodoxy,
and Doubt
In Magister Ludi, Herma!\ Hesse
wrote of a faraway land in a distant
time. Here a pale young boy lived
who enjoyed talent for abstract
thought and habit ·of good industry.
His talent and habit earned young
Joseph Knecht a transfer from an
ordinary school in his hometown to
an elite school of the Castalia.
In Hesse's novel, the establishment
of the Order of Castalia and the Glass
Bead Game arose from a "Feuilletollistic-
collflict" between reasol\ and
superstition and between the political
and academic worlds. What emerged
was an elite believing in intellectual
discipline and venerating music and
mathematics, protected alld isolated
from growing political and religious
strife. At first, the Game was llothillg
more than a method for developing
memory and encouragillg improvisation
among students. Soon mathematicians
attracted to the Game extended
it to express mathematical processes
by special symbols and abbreviat!
ons. As time passed, other disciplmes,
such as the visual arts, philos ophy,
and physics also contributed
new relations, analogies, and methods
to the Game.
The Game became a "col\centrated
SEE TRIBALISM, Page 8
Second Stone-November/December, 1993 [7.l
Combating the new tribalism
From Page 7
self-awareness for intellectuals" (p.24).
The Game was the showcase of the
monastically organized, intellectual
culture of the Order of Castalia - a
male order which renounced worldly
possessions for pursuit of purely
intellectual endeavors. The Game
represented the "quintessence of
intellectuality and art, _the sublime
cult, the unio mystica of all separate
members of the Uni-versitas
Litterarimi" (p.28).
The Glass Bead Game prizes
unorthodox and enigmatic theories,
concepts, and methods with little
· regard to their contribution to the art
of the practical. Unstirred by social
passion and unguided by political
realities, The . Game suggests a
narcissistic and nihilistic trend within
some in academe. University -professors
can change their academic field
but can or should they affect our
social world?
There are also those, however, in
academe for whom specific social
action grounded in political absolutes
have become orthodoxy. In her
compelling essay about feminism,
sexuality, and politically correct
behavior, Muriel Dimen (1984)
writes, "Politically correct is an idea
that emerges from the well-meaning
attempt in .social movements to bring
· the unsatisfactory present into line
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As Dimen points out, the demands
for political correctness presents us
with a double-edge sword:
the process of ressearch, data inconsistent
with one's original theory are
welcomed outliers that allows ·the
researcher to enhance the match
between theory and reality.
In both tribes, certainty has
replaced doubt as faith in the power
of democratic dialogue has disappeared
.
[Political correctness] creates visions
of what is good, it seems sensible and
self-respectful to try to live them out. ..
It is empowering; by psychological
and ideological means, it creates the
space for people to organize politically
... [But] when the radical be- Do'ubt and fa1'th/s1·n
comes correct,. it becomes conservative.
The politically correct comes to and repentance
resemble what it tries to change. For
it. plays on the seductiveness of , Of all the Apostles, the stories of
accustomed ways of living, the Simon Peter and Thomas epitomize
attractiveness of orthodoxy. Its social this tension between faith and doubt.
armoring can lead the person away Near the end of His three years with
from self-knowing authenticity and Peter, Christ said, "I have prayed for
the group towards totalitarian control. yourself that your faith may not fail,
(pp.140-141) and you, as soon as you have
Dogma and doctrine, true believers repented, must strengthen your
and zealots, anti-intellectualism and brethren" (Luke 22:32). We are told
mindless conformity - whether they in the Bible that Peter separates
come from some on the Religous himself from Christ, who he goes on
Right who seek to impose their to deny three times in an absence of
theological beliefs on the Political Left faith. (John 18:25-27). Despite the
who seek imposition of their word of the other-Apostles, Thomas,
ideological beliefs - these are incom- too, demanded certainty before
.patible with an enlarging and vibrant placing his faith in the unseen:
public square . What is absent from "Because you have seen me, you
those on either end of this spectrum is have believed. Blessed are those who
a willingness to entertain doubt. have not seen and yet have believed"
In his classic work, Dynamics of (John 20:29). Doubt is the wellspring
Faith, theologian Paul Tillich (1957, of faith.
pp. 27-28) warns that even in Too often biblical literalists
relig10usly homogenous sooeties, if mistakenly read Scripture through
civil authorities endorse doctrinal contemporary eyes without realizing
beliefs and enforce spiritual con- the changes in meaning wrought
formity then "they have removed the through its evolution from Aramaic,
risk and courage which belong to the to Greek, to Latin, and to English,
act of faith." Similarly, Tillich argues multiple versions of the English
that those who surrender themselves translation, and the passage of time
to Papal infallibility or biblical itself. In the chapter cited in Luke
inerrancy can on longer doubt and, above, the _Greek words epistrepho
thus, their "faith has become static, a meaning "to turn about" and metanoia
non questioning surrender" to The meaning "change of mind" have been
Other. translated as "repented" and "repen-
This absence of doubt is also found lance" - derived from the Latin
in the rejection of philosophy of poenitare meaning "to feel sorry" - a
1 science professor Karl Popper's radically different interpretation.
premise of "falsifiability." Under this Similarly, faith (pistis) is more
concept, knowledge advances not by correctly translated as "another kind
P. o, Box 118 SL a search for supportive evidence of of thinking." Repentance and faith
Bethlehem, NH 03574 one's theory but · by searching for are necessary for this transformation
":~===(6=0=31=-s~a6::=~-9::-=-::-:3~= 9e~vi:dence that refutes the theory . In or re-birth to occur.
r. In other words, the message of the
■ n Maybe We're· ■ A Symbol of Today's Reality New Testament is about the transd
Ti • >I formation of consciousness. Like Talkin .g About. a an om~ s nope
Paul's trip to Damascus, this change
D. f:f: t G d" rg..__-------.--- .-,- ,·• I of mind occurs at a turning point in · 1 l ef efl O ==- , _ one's life where metanoia is possible.
A half-hour documentary on the Rev. -1 ,- When this cl1ange of mind occurs an
Jane Spahr and her call to theDowntown == . = evolution in one's spiri_tual thinking
Churchi n Rochesterp, rotesteda nd - - becomes possible. It is this esoteric
broughttotrial. ===. s,.J~,JN .Jj - idea conveyed in the Bible (and in
Showsh owc o1ifusioa1n1d f ear ("What! ·""· the spiritual writings of many
A woman and a lesbian? No way!') Wearing this red and pink ribbon pin shows you care cultures) that has been Jost on many -
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and compassion.( "The11I met Ja11ie!") i lN2£0PEOPLEAREHli~;;~~ii:susA.ATwTaHy ECsiUdeR RaEnNd T trodden underfoot
VHS Tape & DiscussionG uide RATTEH,Es TAT1sT1BcEw1 1N4t1B YTHYEE AR20m (Luke 8:5).
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Leonardo'sC hildren,I nc. WITBHRE ASCTA NCER translated from the Greek as "to miss
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40232 higher consciousness of the Self that ■ L8SJeco ndStoneoNovember/Decem1b9er9,3
transcends the many selves which
make up our conscious world.
Spiritual evolution is not dependent
upon time but on.a change in heart, a
change in thinking, a change in
consciousness.
In the movie, Groundhog Day, Bill
Murray plays an egocentric and
cynical televisio11 news reporter. On
February 1st, he makes his yearly
trip to document whether
Punxsutawney Phil sees his shadow.
Arriving at the town that evening,
Murray's character makes his routine
caddy remarks about the townspeople
and the event to his camera crew and
then heads off to bed. The next day
he gets up and, in a sarcastic and
demeaning manner, covers the sacred
event. As the news crew returns to
Philadelphia, an approaching snowstorm
forces it to return to
Punxsutawney where Bill Murray is
forced to spend another dreadful
night. The following morning, a
strange .event occurs - there is no
following morning . Instead he
re-awakes to another Groundhog Day
hearing the identical song on the
radio to begin his morning, running
into the same old high school
classmate, enduring the same
groundhog shadow sighting, and
again failing miserably with a
romantic pass to his co-worker.
February 2 follows February 2 as Bill
Murrary's character struggles with
himself until one day he realizes that
the key to his having a future is
reflection and self-understanding.
Until we experience a change of
thinking, a change of heart we, like
Bill Murray, are condemned to repeat
an endless set of tomorrows today
with the dreary sameness of yesterday.
Only by confronting The
Others in ourselves (hitting the mark)
and by crossing the border of The
Other will transformation (redemption)
occur. The Others are our
bridges to our Self. In order to
transcend ourselves we must not
separate from The Other but confront
it in ourselves in the stark stillness of
solitude and embrace it in others in
the ,majesty of the public square. In
order to accomplish this we must
acknowledge our doubts and embrace
our faith in the power of civil
discourse.
Understanding The Other affords
us the opportunity to reflect upon
ourselves through the eyes of those
who are different and to peer into
those parts of ourselves that we prefer
not to see. As we peer into the eyes
of the other, we embark on a journey
of the Self crossing borders to explore
our fears, to voice our doubts, to
challenge our assumptions, to
strengthen our faith, and to celebrate
our differences. Our challenge is to
become dead to what we have
become in order lo be resurrected into
what we have the potential of being.
December 1, 1993
World AIDS Day
World AIDS Day, observed annually
on December 1, is the only international
day of coordinated action
against the spread of AIDS. The day
is set aside each year to strengthen
the global effort to face the challenges
of the AIDS pandemic which continues
to spread in all regions of the
world. This year, World AIDS Day
will be commemorated in approximately
180 countries to draw attention
to the worldwide threat to public
health that is posed by AIDS. The
effort is designed to encourage public
support for and development of
program s to prevent the spread of
HIV infection and to . provide education
and awareness on issu es
surrounding HIV/ AIDS.
The United States Postal Service
will issue an AIDS Awareness postage
stamp on December 1, in conjunction
w.ith World AIDS Day. Over
the years, stamps have contribut ed
sig nificantly towards generating
WHO estimates that
14 million people
have been infected
!Jy HIV and by the
year 2000, between
· 30 million and 40
million people will
have been infected
1:?Y HIV.
awareness, ·support an d understanding
for._social and health issues.
Local organizations or community
gro ups can request _the participation
of local postal officials to conduct
stamp ceremonies as par .t of the
commul)ity's activities and events ..
Organizers of World AIDS Day
suggest the following activities · for
wors_hip servkes: ·Suggest • to yo ur
clergy that · a candlelight service be .
hel<:f; Suggest the support of World
AIDS Day call to action by the
sounding/ tolling of bells or by spedal
announcement during religious
ceremonies; Suggest to your clergy a
special prayer for individuals affected
by HIV/ AIDS; Arrange a moment of
· silence during services on December
1, or Friday/ Sunday before, and
throughout the year for the struggle
of AIDS; Organize an education class
on ethical issues surrounding AJDS;
Sponsor a community seminar to
provide information about HIV/ AIDS
to the public; Encourage · Jong-term
commitment by your church,
mosque, or synagogue to promote
education and community service.
Th e first World AIDS Day, held on
December 1, 1988 and propos ed by
the World Health Organization
(WHO), emerged from the World
Summit of Health Ministers on Programmes
for AIDS Prevention in
London in January of that year.
World AIDS Day 1988 focused on
encouraging governments, communities
and indi v idual s to talk about
AIDS. In 1989 and 1990, World AIDS
Day concentrated on the needs of two
groups, youth and women. In 1991
the focus · was on sharing the
challenge and in 1992 the focus was
on community commitment.
The first five observances of World
AIDS Day aimed at increasing knowledge
and under standi ng of HIV/
AIDS, in addifion to promoting sensitivity
and awareness of the social
implications that surround the pandemic.
The need to work together to
overcome the discrimination and stigmatization
of people with AIDS has
been emphasized. The _activities
coordinated on World AIDS Day and
throughout the years hav e been
successful in bringin g people and
communites together to promote the
education and prevention of HIV/
AIDS. This year's theme, 'Time to
Act!" adds a sense of urgency to the
ideas emphasized in the past.
World AIDS Day 1993 calls for
imm edia te mea sures to be taken by
everyone to stop the spread of AIDS.
WHO estimates that 14 million people
have been infected by HIV and by
the year 2000, between 30 million
and 40 million people will have been
infected by HIV.
World AIDS Day originates with
WHO, an agency of the · United
Nations. WHO ha s a central role in
the global response to AIDS. This
worldwide strateg y for the prevention
and control of AIDS is coordinated by
WHO's Global Programme .on AIDS.
GPA provides ·leade rship , helps ··
ensure international collaboration a nd
coordination, and provides technical
and financial support for AIDS
prevention and control programs.
For information on AIDS, call the
Center for Disease Control and Prevention
Nationa l AIDS Hotline ,
1-800-342-AIDS, Spanish, 1-800-
344-SIDA, Deaf access/TDD, 1-800-
243-7889.
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Second Stone•November/December, 1993 CI]
T Cover Story T . . . . . . . . . . . . . . . . ......................................... -· ......... .
Activists seek improvement in church's response to AIDS
From Page 1
African American church es say an
unwillingnes s o n the part of church
pa sto rs and l eade rs to talk about
sexuality in ge neral and homosex
uality in particular is contributing
to th e continuing high rate of HIV
infection in th e black communit y.
Although African Americans make
up only 12 perc ent of the population
of th e United States, 54 percent of all
ch ildr en with AIDS are Afr ican
A m er ican, as are 53 percent of all
wom e n and 32 p ercent of a ll men
wh o have AIDS.
In s pite of th ese numb ers, bla ck
mini s ters continue to see m reluctant
" When it comes to African
American churches, the
pastor isn't the leader. The
members of the congrega-.
tion are ... Change must
come from the pews."
PERNESSA SEELE,
Founder of The Balm in Gilead
to place their churches in a lea dership
role in the fight against AIDS . .
According to fa cquel yn Wilkerson,
Director of AIDS Advocacy in African
Am eri can Churches, past ors are only
now becomin g more . rece ptive to
church-based education pr ograms .
'Th e re s pons e is so div erse," says
Wilkerson. "Some pastors will say it 's
an iss ue they don't have to contend
with and others are very willing to
educate their congreg ation and work
with people with AIDS. But we
co nsistently run into judgmentalism'. '
H er organization is making "slow but
steady" progr ess in breaking apart
th e image that a large · part of the
African Am er ican community still has
of A IDS: that it is a gay white male
di sease.
The AIDS Advocacy in African
American Churches Project, a progra
m of th e AIDS National Interfaith
Ne twork , is ii national campai g n
d edicat ed to increasing th e numb er of
chu rch-ba sed AIDS mini stries and
providing seminar s on AIDS education
specifically design ed for African
Ame rican clergy and laity. The goals
o f the AAAAC project includ e pro
·Viding 2,500 Afric a n Ameri can
churches (50 church es in 50 states)
with information on deve loping AIDS
ministry programs, general information
on AIDS, as we ll as a var iety of
reso urc es on the affect of AIDS in the
African American community.
But even as church congregations
lose memb ers and friends to AIDS,
va luabl e AIDS educ ation programs
often get into the church through the
b ack door if at all. Acti vis t s mu st
so metimes work their way in by
offer ing pro gra ms that d ea l first with
drug .use o r oth er h ea lth issues - a nd
pr ese nt AIDS information only aft er
th ey ar e "in." T he _reason for that is
fear, says P ernes sa Seel e, founder of
Th e Balm in Gilead, In c., an o rganization
dedicated t o mobilizin g
African American religious communities
in fighting HI V/ AIDS. "Pastors
fear the response of the congregation
,if they talk about AIDS," says Seele.
"When it comes to African American
churcl1es, th e pastor isn 't the leade r .
The member s of -the congregation are.
We're afraid to talk to the preacher
about AIDS. That's our ow n fear.
That is not th e work of a leader.
Change mu st come from the pew s."
Christian Unit y Church o f New
Orl e ans, La., has strug gled to m _ake
suc h chang e and ge t pa st the fear.
Assistant Pa s tor Audrey John son' s
cousin had full -blown AIDS before
eve n seekin g trea tm ent. When her
relative's condition was reve aled t o
the congre ga tion, church memb ers
were afraid to come t o th e house,
although th ey did see to it that th e
family was ot he rw ise p rovided for.
Johnson's cousin was not the only
AIDS relat ed death in . the congregation;
th e pastor's brother also died
of AIDS. This was th e beginning of
Johnson's realization that the clmrch
had to b e educated and involved.
'Tm on a mission to do whatever it
takes to e_ducate our communit y,"
says John son, whose church has supported
the dis tribution of condoms,
meals programs for people with
AIDS, health fairs at which HIV/ AIDS
information was ava ilabl e and a
women's conference which attracted
over 700 participants. There are
people with AIDS in the congregation
now and th ey are supported with a
great deal of compassion, according to
!JlD Second Stone•November/December, 1993
Johnson. "None of us are where we
should be," s ays John so n, "but our
congr egatio n under s tand s that AIDS
is a devastating di sease and some thing
mu st b e don e. Our phil oso ph y
is that the community owns th e
church and se ts the church agenda.
And th e church mu st practice w h at
s he preach es."
,, I'm on a mission to do
whatever it takes to
educate our community.,,
REV. AUDREY JOHNSON,
Asst. Pastor, Christian Unity Church
' There's more dirt than grass i n the
cemetery," says Rev. Charles
Southall, pastor of First Emrnanual
Baptist Church in New Orleans. "It 's
our children dead ther e. None of us
are safe until all of us are safe." Th ere
are 13 ·year old children in First
Emmanual's congregation who are
HIV infected. So uth all says that his
church has responded to the unin vited
embrac e of AIDS by providi ng
an active stre et mini stry and AIDS
education program.
Part of Christian Unity's success in
providin g AIDS education has to do
wi th how it was worked into a mix of
concerns including p ove rty, Jack of
healthcare, and unemployment. But
was part of the success also du e t o
leav ing the issue of .homos ex uality
unaddr esse d? Although the church
appear s to have opened to discussing
sexuality, including teaching condom
use, R ev. Johnson sk irt s the issu e of
homosexualit y. "We do deal with
gay/ lesbian iss ues - also women who
preach - but ministry can still take
place . We want to win the church.
We can 't do that by beating her up."
There is so me judgm ent in her church
against Gays, Johnson ·says, voicing
her p erso nal concerns as well . "We
are losi ng our black mal es so fast in
violence . I am concerned about
procr ea tion. My pain is that we' re
losing a race of peo ple ."
"All pastors don't close their doo rs,"
says Rev. Southall , in ref er ence t o
gay and lesbian people and HIV/
AIDS inf e cted/ affected. "I realized I
was wrong a_bout homosexuals. Gays
and Lesbiatis n eed savi ng too."
Must a gay or les bian person
becom e sick with AIDS befor e fee ling
affirmation from the church a nd
experi encing th e compassion of the
cong rega tion? Such conflict over
sexuality appears to be al th e roo t of
the .church's reluctance t o estab lish
AIDS ministry and ed ucati on. There
is continued widespread disagreem
en t among c hu rc h lead ers and
activ is ts over gay and lesbian issues
and where Ga ys and Lesbians fit into
th e chur ch .
"We need to have a he ad -on deba te
on sex ua lity ," says Rev . Yve tte
Flund er, executive director of The
Ark of Refuge in San ·Francisco. "Let's
talk a b out h ow we're goi n g to
minist e r to th e gay and les bian
community. Let's have that dialogue
and go a head and ge t that done."
,, There's more dirt than
grass in the cemetew,,
REV. CHARLES SOUTHALL,
Pastor, First Emmanuaf
Baptist Church
Plund e r says she sees a mass exodus
by black gay and lesbian Christians
from unaffirming churche s to places
where they feel sup ported. It is time,
SEE COVER SfORY, Next Page
-dM~tml•liOl=it49190'1iJ9=-
From Page 10
,, Let'sta lka bouht oww e're
goingt om inistetro theg ay
andl esbianc ommunity.
Let'sh avet hatd ialogue
andg o aheada ndg ett hat
done,.,
REV. YVETTEF LUNDER,
DirectoorfT heA rko fR efuge
she says, to draw pastors and
religious leaders into a forum on
sexuality. "We need to better equip
ourselves and pastors who are willing
to be supportive. We need to identify
churches where gay and lesbian
black Christians who have HIV I AIDS
can to to find a supportive environment."
Bringing pastors, especially those
who are not already somewhat open
to discussing sexuality/ homosexuality,
to the table may be near
impossible, however. The silence
from most pastors on issues of
sexuality goes back in many cases to
a seminary education that did not
prepare them to deal with it. Affer
losing a student he describes as
brilJiant to AIDS, Rev. Dr. Elias
Farajaje-Jones, a professor at Howard
University Divinity School in
Wasl\ington, D.C., says he knew that
he could not be silent in teaching
about AIDS. When you talk about
AIDS in the black community, you
can't talk about sexuality, l1e had
been told. "But everybody in church
is having sex," he says. 'That's how .
we got there to begin with ." "We
must deal with homophobia to deal
with AIDS," says Farajaje-Jones, who
has developed a program congregations
may use to become welcoming
and inclusive of Gays and Lesbians.
The 15-week program, Kujichagulia/
Umoja works to change negative
attitudes toward support and appreciation
. of Gays and Lesbians.
Flunder agrees that some of the
problems are coming from academe.
"If they get a masters degree, they
need to have a people degree. The
curriculum is not designed to deal
with HIV/ AIDS in the black community,''
she says. "We've got to
bombard the institution, because
they're Bending out pastors who just
want to show how smart they are.
We need to have some scholarship
about gay and lesbian issues."
In spite of barriers thrown up by
pastors and congregations, ministry
.....
"We musdt ealw ith
homophobtioad eal
withA !Ds.,,
REV.D R.E LIASF ARAJAJE-JONES
ProfessorH, owardUniversity
DivinitSy chool
QUOTABLE
"We will never understand the religious right until we view
them as a tribe that sees themselves left out of everyone
else's liberation." - Martin Marty
in the African American community
to people infected and affected by
HIV /AIDS and black gay and lesbian
Christians has made remarkable
breakthroughs. Rev. Flunder has
seized an opportunity with . the
Gospel Music Workshop as a way to
bring her message of hope and
affirmation to the black religious
community through the gospel
conference, which impacts up to
20,000 people. She advocates a music
project t.o pull pastors into supportive
ministries for HIV/ AIDS. "We need
to become instruments of peace in the
middle of this epidemic," says
Flunder. 'There is a reconciliation
work of the Spirit going on. People
who have been marginalized are
finding out that God still loves them."
Rev. Seele and The Balm in Gilead
is coordinating The Black Church
National Day of Prayer for the
Healing of AIDS. The "campaign for
a spiritual commitment to fight AIDS"
has set aside March 6, 1994 as their
second annual prayer day and hopes
to have many of the over half million
black churches in the United States
participate. The goal of the campaign
is to call on black churches to focus
their morning worship activities on
the healing of AIDS. Participating
churches will be provided with liturgical
resources to be used throughout
the campaign.
AIDS education will continue to
improve in the black church community,
according to Wilkerson,
although perhaps not at the pace
which activists would like to see.
"With this work," she says, "you have
to be able to count your successes."
Contact addresses of programs
mentioned in tlzis article: AIDS Advocacy
in African American Churches
Project, 110 Ma1yland Ave., NE, Ste.
504, Washington, DC 20002; Die Balm
in Gilead, Inc., P.O. Box 86, Lincolnton
Sta., New York, NY 10037; The Ark of
Refuge,7 54 14th St., San FranciscoC, A
94114.
(RADICAL RIGHT PREACHERSh avea penchanfto r creatings horta nti-gay
sayingst o be used on ta(ks haws~ nd at demonstration.._ Isf (hef ~r right t;anu se
thesep oliticala nd religiouso ne lmers to promotet heirm d1gmhes,L esbiansa nd
Gaysm ust learnt o use one linerst o proclaimt he truth.)
The toxin ...
All who uphold homosexuals are condemned in the Bible
The antidote ...
All who bash homosexuals are condemned in the Bible ..
FOR A THOUSAND YEARS, organized religion condemned the slave
instead of the slave master. The preachers and priests twisted the
scriptures found in Genesis 9, claiming the curse of Canaan excused the
slave abuser and condemned the slave victim.
Jesus rebuked religious leaders for condeming females who were
forced into sexual bondage, while allowing the male abusers to go free
(Matthew 5:32.) These theologians incorrectly blessed the abuser while
condemning the victim.
The same may be said of the official clmrch position regarding rape.
Often the victim was reproached while the attacker went uncondemned
(John 8:3.) The rape victim is still punished for years by society, while
the rapist is free to rape again.
The Bible is also misused to keep women "in their place." St. Paul
does say one time in I Corinthians 11 that women should "keep silent in
the church," but the same cl1apter tells the males five times to keep
silent in the church! Paul does ask that the wives submit to their
husbands, but he also tells the husbands to submit to their wives.
Fundamentalists twist these scriptures, praising the abusers and
condemning the abused.
Gays and Lesbians get the same kind of reverse condemnation. The
Bible warns heterosexuals not to rape Gays, not to use gay men as they
use women, not to prostitute little boys and not to force Gays and
Lesbians to act "straight," (Gen. 19, Lev. 20, I Cor. 6, and Romans 1.)
Originally, these warnings were given by God to protect people from
abuse . Just a-s with other subjected groups, the organized church has
twisted these scriptures, condemning the abused instead of the abuser
(Romans 2:1.) ·
According to the spring, 1992 issue of Aware newsletter: "If I see one of
you, I will kill you. Live in fear you queers ... Fag rights are not civil
rights. Read your Bible ... I want you to know that my disgust for you
and your cause runs too deep to describe. I will continue to persecute
gays and dikes [sic) just as a good Christian should."
- Dr. Paul R. Johnson ·
Second Stone-November/December1, 993 [II]
America has almost four million Lesbians and Gays
age 60 or older. For them, being gay has presented a
unique set of challenges.
GA
GRAY
BY SOUTHERN VOICE
Eve lyn Fry remembers what- it
was like to be a lesbian before
Stonewall was a glint in a
policeman's eye.
She frequented gay bars in Chicago
years earlier and had her share of
bumps and bruises at the hands of
. police.
"I wish I had a nickel for every
night I spent in the Saturday night
lock-up," she chuckles from her Cobb
Country, Georgia home. "In the bars,
you kept one eye on who you were
with and the o\'hcr on the door,
watching for the cops. I've had black
eyes and puffed lips from my nights
out, but you go back to the bars
becau se there was nowhere else to
go."
Like many Gays and Lesbians at
the age of 65, Evelyn is retired. She
spent 27 years in the Navy. Unlike
many · Gays and Lesbians her age,
she is out of the closet.
According to statistics, there are
more than four million gay men and
Lesbians in the United States who are
over 60. They are generally invisible
because of fear based on past prejudices
from society. In their youth,
they were called sick by doctors, a
menace by the police and immoral by
the clergy. Many still see the world
as a hostile · place where they can't be
out.
Evelyn Fry doesn't buy it. 'They've
done everything they can to me, why
not be out?" she insists. "I spent the
better part of my life lying about who
I was. We've come to a point that if
we don't stand _up now, we will be
right back to where we were before."
But not alJ seniors see it that way.
Greg Anderson is a social worker :
with SAGE, Seniors in a Gay · Environment,
a social service organization
based in New York City. "I hear a lot
of my older clients say that things
were b etter when we all kept it quiet
becaus e being out just makes people
hate us more," he says. "Now, that's
internalized homophobia, but if that's
th e way you perceive the world, I'm
not_ going to do you much good by
ms1stmg that you drop that attitude.
You bring people out of the closet
slowly - you don't yank them out. I
think it would be great if everyone
came out, but I don't think a lot of
these people ever ':"ill."
] ust ·like the youngsters behind
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them, older Gays and Lesbians embody
a diversity of opinion. They are
also .d'hrerse in their appearance and
lifestyle. Some got married, some
hve -alone, some ·have kids and
grandchildren, some have long term
partners. Some are. sick, some are
healthy, some have outlived their
families and spouses.
As the .Gays and Lesbians -of the
baby boom set grow older, they too
~ill discover (hat aging is one thing
m hfe that cant be avoided.
"We as a community have really
bought into the myth that old means
lonely and homely and that somehow,
it won't happen to us," says
Anderson. "We believe aging is only
for old people ."
Sarah Swint, a 61 year old Atlanta
woman who helped found Lesbians
Ov er 50, says there are some nice
surprises in aging.
"When you are in your 20s, you
dread the 30s. In the 30s, you dread
the 40s. But you find with each
decade that it's good;so it must be the
- next decade when it goes downhill,"
she laughs. "Even when we get to
90, we think it must be 92 or 97 when
it gets bad. But each time you hit the
ne xt decade, you find it has its own
pleasures and rewards, as well as its
own problems." .
Many of the problems faced by
older Gays and Lesbians are really no
different than those faced by straight
p eople. their age 7 the r,hysical ,iging
process, the loss of friends and loved
ones, th e end of careers and the
beginning of. loneliness. But in
·anoth er way, according to Anderson,
what older Gays and Lesbians face is
unique.
"Particular to Gays and Lesbians is
the feeling of never being connected
to the sys t em," says Anderson.
'These are people who did not grow
up in a very welcoming and generous
time . Many still perceive the
world as very hostile."
Fry knows that hostility very well.
During her 27 years in the military,
she worked in communications as a
decoder. She joined when she was 17
near the end of World War II. She
served during the Korean War and
part of Vietnam. .
'The bigge s t part for me was going
through the witch hunts in the
military," she recalls. ''There were ·so
many good friends who had their
lives shattered. One thing I leamed
about the service is that if they really
need you , they put the blinders on,
but if you can be easily replaced they
will go after you. I lost some good
friends · to the ·hunts," . ,
Older Gays and Lesbians are
s urvivor s, and many of their stories
are _hair raising. But, man y of their
lives are studies in triumph. There
are couples who met in the 1930s and
1940s who are still together today,
d espite society's attempts to tear them
apart.
"Many of these people can serve as
role models," emphasizes Anderson.
"We can learn a .Jot from gay and
lesbian seniors who have lived tough
lives, and "'.ho may have been on the
front lines when it wasn't safe to be
there."
Fry says that she thinks young
Gays and Lesbians today face a
comparatively easier situation. "A lot
of the problems we faced were that
you couldn't be .who you were . I look
at these young gals today and think
how lucky they are," she says . "If I
wanted to wear a leather jacket or
dress comfortably, I had to be careful
where I went. Now you can dress
how you like, and that's wonderful."
But that doesn't . mean that she
thinks a young gay man or lesbian
today will grow up to be any less of a
survivor. "I think we all have our
times to be strong," Fry says. "Where
we had to be strong in one way, these
kids today are being strong in a way
that I don't know if I could hav e
coped with. In each generation, we
have our own crosses to bear. I hope
with the advantages they have today,
the young ones will learn a lot faster
than we did .
As Gays and Lesbians age, they
must begin to think about th e time s
· when they cannot take care of
themselves any more. Some hav e
gone into mainstream nursing hom es
where they find they must go back
into the closet. Slowly, our community
is realizing we .must one day
take care or our own.
"I don't expect to go into a straight
nursing home ," says Swint. "I hope
to go into a lesbian nur si ng home .
Th ere are some group ·homes out
West that are starting up and also one
in Florida where you can be open.
There are also some groups ·in
Ge org ia looking to start homes. But,
if nothing else, I'll start my own."
Support systems for older Gays and
Lesbians continue to flourish. The
nation 's most well-established organization
is SAGE, a ·15 year old group
with ·more than 7,000 members.
Using a . professional sociai service
orientation, SAGE has broken ground
with specialized AIDS and home care
programs. They provide a senior
center and day programs, as well as sponsoring
a buddy program called
"Friendly Visitor."
Anderson sees their main role as
helping · seniors cope and use the
system to help themselves. A
secondary role is one of education.
"We _are terribly cruel to our
elderly. As an organization we need
to coi1stantly educate our ;community
and the community at large," says
Anderson. "I see a lot of ageism in
our community. When you're young
and pretty life is great, but don't-you
dar e get old because no one will want
you. None of us are immun e from
aging. In fact, it can be a wonderfully
powerful experience."
-Candace Chell.ew with Ken Berg
contributing. Exce,pted with
permission from Southern Voice.
l ance told my parents that I was
facing up to a drinking problem
. and had gone to a couple of AA
meetings . My mother, who was
happy about my decision, said, "I was
a lot more concerned about your
drinking than about your being gay!"
I said, "Well, that's good, because I
can do something about the drinking,
but I can't do anything about being
gay." My parents, who are active
leaders in my · hometown Baptist
church, would prefer that I was not
gay, but they do accept me and love
. me and try to understand me.
Many other gay people are not as
fortunate in having . the continued
love and support of their families . I
have known yomig gay people who
were thrown out of their homes by
their own parents. Some even had
their lives threatened by their fathers
if they ever came home again. Many
simply left home because of the
rejection and pressure from family
that made life miserable for everyone.
Some dropped out of school
before graduation because of ridicule
and harassment by classmates.
People who are different seem to
pose a great threat to many people.
Pe.rsons with mental or physical
handicaps often experience subtle but
very real rejection. Even those who
are exceptionally bright or creative
can experience rejection. Imagine
how popular you would be in the
average high school if you really
loved classical music and opera but
had little use for rock and roll.
People who accept, love and enjoy
people of another race also invite
rejection. One way to invite a lot of
rejection is to accept and associate
with people who are themselves outcast
and rejected.
Rejection by family and friends has
often been devastating in the lives of
gay people. Many have had difficulty
in developing mature personalities
because of the lack of adult
role models and the abandonment by
significant adults who could have
given love and direction in facing the
developmental tasks everyone must
learn to handle in growing up.
Alienation from family and friends
oftentimes leads to· hostility toward
the world and toward God. Young
people without skills and without
maturity can easily becomes users,
taking other people for whatever they
can get with as little real giving on
their part as possible.
Every human being is profoundly
different from every other person, but
the differences are often obscured by
the relentless pressure of society to
conform to the "average." To be who
you really are ·without fear or shame
takes a lot of courage. The experience
of Jesus can help us find our way out
of the dismal swamp of conforming to .
the expectations of others.
Jesus was -often rejected by those
who knew him best.
Jesus came to his own, and those who
were Iris own did not receive him. But as
many as received him, to them he gave
the right to become children of God, even
to those who believe in his name. - John
1:11-12 .
One .striking feature of the gospel
account of Jesus is the rejection of
Jesus by his kinsmen, who considered
him to be "out of his mind" when he
allowed the crowd to consume his
time and energy so much that he
could not even eat a meal. (Mark
3:20) Another incident of rejection
came in his home town when Jesus
did few mighty acts because of the
ridicule ru1d rejection by his neighbors:
these examples, Jesus was speaking
the unacceptable truth to the Jews that
God loves Gentiles also. The
response of the crowd was: "All in the
synagogue were filled with rage as
they heard these things. And they
rose up and cast him out of the ·city,
and led him to the brow of the hill on
which their city had been built, in
order to thro ·w him down the cliff.
But passing through their midst, he
went his way and came down to
Capernaum."
The response of Jesus to violent
rejection in Nazareth was simply to
continue his ministry elsewhere. Rid-
How Jesus
handled
rejection by
'' l<insmen"
BY REV. DR. BU DD Y TR U LUCK
Jesus came to his home town ... And
when the Sabbath l1ad come, he began to
teach in the synagogue; and the many
listeners were astonislied, saying,
"Where did this man get these tliings,
and what is this wisdom given to him
. and such miracles as· these performed by.
his l1ands? Is not this the carpenter, the
son of Mary, and brother of James and
Joses, and Judas, and Simon? Are not
his sisters here with us?" And they took
offense (were scandalized) at him. And
Jesus said to them, "A prophet is not
without honor except in· his home town
and among his own relatives and in his
own household." - Mark 6:14
Perhaps there is some truth to -the
saying that "familiarity breeds contempt!"
The rejection of Jesus by his
own home town people reached a
violent climax in the account of Luke
4:16-30. Jesus came to Nazareth
"where he had been.brought up" and
went into the synagogue to read and
teach. The first response of the crowd
was "all were speaking well of him
and wondering at the gracious words
which were falling from his lips; and
they were saying, "Is this not Joseph's
son?" (Luke4:16 and 22)
Jesus then pointed out that a
prophet is not welcome in his own
home town and gave examples of
how Elijah fed a woman of Sidon and
not a Jew during the great famine
recorded in I Kings 17:1-18 and also
how Elisha cleansed no Israelite leper
but did heal a foreigner, Naaman the
Syrian in II Kings 5:1-14. In giving
icule and rejection by his neighbors
and kinspeople did not deter Jesus
from his mission in life. Immediately
after-the incident of rejection recorded
in Mark 6:1-6, Jesus summoned his
disciples and sent them on a special
mission representing him in power
and effective preaching and healing.
When those who knew him best
rejected him, Jesus turned his interest
and energy toward others who were
receptive and open to him.
Mark 3:5 is the one direct reference
in the gospels concerning the anger of
Jesus. The anger was directed against
those who put religious tradition
above compassion and concern for
human need. The religious leaders,
who should have realized who Jesus
was and given him their enthusiastic
support, instead plotted against Jesus,
who continued in his -work of service
to suffering peopie:
· And when his own people (kinsmen)
heard of this, they went out to take
· custody of him; for they were saying,
"He lias lost his.senses."-Mark 3:21
Following this, some of the
religious leaders accused Jesus of
doing his mighty acts of love and
healing in the power of Satan. At this
point, the immediate family of Jesus
a_ppeared.
And his mother and his brothers
arrived, and standing outside tliey sent
word to liim, and called him. And a
multitude was s·itting around him, and
they said to him, "Behold, your mother
and your brothers are outside lookingfor
you." And answering them, Jesus said,
"Wlzo are my mother and my brothers?"
And looking about on those who were
sitting around him, he said, "Behold my
motlier and my brothers! For whoever
does the will of God is my brother and
sister and mother." - Mark 3:31-35
Jesus r!!defined the meaning of
"family." The people who are your
relatives or who grew up with you
may not have as much in common
with you as others do. Gay and
lesbian people often find in others
who are like themselves a greater .
sense of fellowship and community
than they find in their own home
town or in their own relatives.
You don't choose your relatives.
They are given to you. You don't
choose your childhood playmates or
school classmates. They are also
gi_ven. You may select.some people
to be especially close to from relatives
and friends, but if you are gay or
lesbian, you may look in vain for
someone from among your given
family and friends with whom you
are truly comfortable.
Jesus practiced a careful selectivity
in surrounding himself with the
people of his own choice. His mission
in life was the dominating factor that
motivated all of his choices. Jesus was
confident of who he was and what his
purpose in life was, This clarity of
identity and sense of purpose enabled
him to decide on the people who
would best fit into his life. In the
midst of various forms of rejection in
Mark 3, Jesus made some careful .
choices of · companions for himself in
Mark 3:13-14:
And Jesus went up to the mountain
and summoned those whom he himself
wanted, and they came. to him. And he
appointed twelve, that they might be with
him.
One way out of the pain of-rejection
can be your own act of voluntary
selection of people who are right for
you in your life. This may be difficult
if you are not really sure of your
own identity or reason for living. Do
. you reject or accept yourself as you see
yourself?
The chief issue in the battle for gay
rights has been the fight for freedom
of ass·ociation. Gay and lesbian
people want the freedom to love and
associate with those to whom the
heart leads, not those whom society
dictates. Your. responsible exercise of
choice of people in your life is the
other side of handling rejection by
those who don't understand or accept
you like you are. The help that Jesus
gives to us in handling . rejection
includes guidance by his teachings
ru1d his spirit in making healthy and
happy choices of the people we want
to be with. us.
Rev. Dr. Buddy Truluck is pastor of
MCC Nashville. He formerly wrote
Sunday School material for Southern
Baptist Convention churches.
. Second StoneoNovember!December. 1993 iii]
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·Videos ...................................
Educating children about AIDS:
Educating parents about AIDS
A friendly, familiar face appear~ to
introduce the new video "HIV/ AIDS:
A Chall enge To Us All," produced by
the Pediatric AIDS Foundation .
"Every generation has something
they need to fight for, to overcome
and to change," says Magic Johnson,
"and for me and millions of others it's
HIV."
In 1989 when, against Elizabeth
Glasers' wishes, a national tabloid
told the world that her and her son
Jake were both infected with HIV, an
en tire community of parents had to
be quickly educated; Jake needed to
continue nursery school and ·enter
kindergarten.
The Parent Education Program,
"HIV/ AIDS: A Challenge To Us All"
was developed by the Pediatric AIDS
Foundation from the experience of
educating the Glasers' school community
about HIV/ AIDS.
The Glasers know what it's like to
be a family fearing rejection. With
hard work from many, the community
learned and responded to
their situation. They were embraced
with warmth and support. Jake
finished nursery sd10ol arid kindergarten
just like all the other kids, and
was excited about entering third
grade this fall.
Since the experience in Santa
Monica, California was so successful
and positive, the co-founders of the
Pediatric AIDS Foundation decided it
would be beneficial to share the
process they developed. Susan
,DeLaurentis, Elizabeth Glaser arid
Susie Zeegen present in this video a
complete program outlining how to
organize a successful parent meeting
on HIV/ AIDS, as well as how to talk
to children about the virus.
. The video presents several
scenarios in which children ask their
parents difficult questions about
HIV/ AIDS, and demonstrates how
parents can provide simple, reassuring
answe,:s to children about how
they can, and can't, get HIV.
Concerning a classmate who is HIV
positive, one dlild asks, "Can I still be
his friend?" "Nothing needs to
change," says the parent. "He can still
be your friend."
"Why is AIDS such a secret?" asks
one sixth grader. The father answers
simply and honestly, "Lots of people
who had HIV were afraid that they
had to keep it a secret because other
people thought they could catch it
from them, or they could lose their
friends or even their job."
There is a discussion between a
mother and her daughter concerning
safe sex.
The program is designed to edu~ate
parents and teachers. Distribution of
the video tape, including 20,000 tapes
in English and Spanish for the second
phase of the program, was underwritten
by The Sega Charitable Trust.
For information on this video, contact
the Pediatric AIDS Foundation, 1311
Colorado Ave., Santa MOilica, CA 90404,
(310)395-9051.
In Print • • • • • • • • • • e • • • • e • e e e • • • e e • e e • · t t t t I I t I I t t · t I t t I t I t t t I I I t t I t I I t t I t t I t t I I t t t
By The Pool At Bethesda
By Bro. William Carey
Rev. Floyd Thompkins, Jr., author.
Genesis 1:26 Publishing, 1992.
How do you respond to someone
who has a terminal illness?
For many, the answer
to that question depends
upon the illness. Diseases such as
cancer often elicit responses of sorrow
and cpmpassion, \vhereas an illness
like AIDS too often provokes only
In Print, briefly ...
If YouS educea Straight
PersonC, anY ouM ake
ThemG ay?
This book, edited. by John P.
Dececco, Ph.D. and John P. Elia,
shows the one-sideness of both biological
essentialist and social constructionist
versions of both sexual
and gender identity and how it is
difficult, if not impossible, to conceptually
determine the origin of an
individual'ss exual expression.
-FromH arringtoPn arkP ress
Seasonosf t heF eminine
DivineC: hristiaFne minist
Prayerfso rt he
LiturgicaCly cle
Mary Kathleen Speegle Schmitt, an
Anglican priest in British Columbia,
has composed this collection of
prayers coordinated with each of the
Sundays in Cycle B of the liturgical
calendar.
- From Crossroad
MCC'sfi rstb ook
onp ersonaelv angelism
Rev. Dr. Rembert S. Truluck has
written a valuable workbook to accompany
his very popular brochure
TheB ibleA s YourF riendA: Guidef or
Lesbians and Gays. Invitation to
Freedom provides tips on personal
evangelism and includes chapters on
a number of Bible passages that
explain and encourage the work of
the Great Commissionfo r everyone.
• $7.(Xfr)o mC hi RhoP ress,P .O.B ox
7864G, aithersbuMrgD, 20898.
A DelicatBe alance:
TheP rofessionCaal regiver
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Dr. Jim Messina and Sr. Anne
Dougherty, 0.S.F., have developed a
workbook and group leader's guide
for this workshop on the personal
challenge AIDS poses to professional
caregivers. They share their personal
experience on ways of coping and
avoiding burnout.
• From Francis House, Inc., 4703 N.
FloridaA ve.,T ampaF, L3 3603
judgment and stony silence . Many
people are unable to respond no
matter what the illness, and simply
withdraw from the sufferer.
What should be the Christian
response to the terminally ill? Should
the nature of the illness or the manner
in which it was contracted make a
difference? A new book, By 111eP ool
At Bethesda by the Rev. Floyd
Thompkins, Jr., helps answer these
questions in a very powerful way.
What Thompkins offers us is a
collection of reflections on terminal
illness, two of which deal specifically
with AIDS.
Upon reading this book, I was
particularly impressed by the overwhelming
compassion for those afflicted
by terminal illness. It is a sad
reflection on the state of Christianity
today, but I hardly expected to find
such compassion and such a complete
lack of judgmentalism in a contemporary
Christian writing. In so many
books today, even those which demonstrate
some compassion, there is
still an underlying current of intolerance
and a "blame the victim"
mentality. This intolerance and
unfair blaming is completely missing
from Thompkms' work. The following
excerpt demonstrates powerfully
a true Christian compassion:
To blame the victim, which is the
real definition of ~ consequential
world, brings order and reason to a
situation. However, it brings it at the
price of mercy. No sexual orientation,
lifestyle, addiction or circumstance
should sentence one to death or deny
one the right · to experience and give
love. For this reason, that no one is
deemed worthy of death and suffering,
Jesus died. Paul wrote:
So then we have seen that, through our
Lord Jesus Christ, by fait]z we are judged
righteous and at peace with God.
(Romans 5:1)
Paul contends that the death, burial
and resurrection of Jesus forever
banishes the world of the flesh and
calls us to a world of peace with God
and one another. . This is the good
news. This is the world of the Spirit
that beckons to all who profess to be
Christian. (Chapter 7)
More than just a collection of the
author's thoughts and insights on
Christian response to terminal illness,
By TizeP ool At Bethesdais a workbook
for any church serious about following
the teachings of Jesus and His
Apostles. Each chapter concludes
with questions and exercises designed
to lead people toward a Christian
response. The chapters in the book
follow a logical order, from the
despair and hopelessness surrounding
terminal illness: Chapter 1,
Waiting By The Pool At Bethesda, to
the intervention of people who care,
Chapter 3, Going Through The Roof
For The Sake Of A Friend, and
•finally lo mourning the tragedy of
AIDS and moving beyond it, Chapter
9, We Shall Dance Again.
Thompkins' book is powerfully
written and bears a message the
church must heed if it is indeed to be
the church. I strongly recommend By
I11e Pool At Bethesda. In a world of
words, here is a book that will challenge
us to put our faith into action.
For information on this book contact
Genesis 1:26, 1000 N.E. 26th Ave.,
Pompano Beach, FL 33062. ·
Excerpted from The Apostolic Voice,
P.O. Box 1391, Schenectady, NY
12301-1391.
Prayer of Jesus, Prayer of the Heart
By Stephen Mathis
Alphonse and Rachel Goettmann,
authors. Paulis! Press, 167 pages.
$10.95 paper. ·
F or many of us, contemporary
Christianity suffers an appal-
1 i ng lack of depth and
- relevance to the affairs of our
everyday lives. Content to rest upon
what Bonhoeffer calls "cheap grace,"
the current church has lost its ability
to help deliver us from the plagues of
emptiness and despair that are so
prevalent throughout Western culture.
Focused more on church
growth, signs and wonders, spiritual
warfare, and interdenominational
spats, the church has neglected . its
primary function of transforming
individuals - not the arrogant transformation
to a particular theology, but
the life-altering transformation that
comes through a consuming encounter
with the incandescent fire of
Jesus Christ.
For those who decry the
shallowness of the contemporary
church, Prayer of Jesus, Prayer of the
Heart will come as a pleasant ·oasis.
Far from another exhortation to read
the Bible more, or come lo church
more often, the Goettmanns look
deeply into the process of inner
transformation through the ancient
Eastern Christian way of life known
as hesychasm. Taken from the Greek
"hesychia," which means peace or
tranquility, hesychasm calls us to an
integration of our fractured egoic
nature into a single whole under the
direct control of the indwelling
trinity . In the Christian East this is a
process of the heart rather than the
mind, for the heart is our center and
the place where we encounter God in
our transparency .
The call lo this life is one of
continuous releasing and revealing,
in humility before God, until we are
stripped of all encumbrances. There
we experience the true nature of the
living Jesus in a fiery encounter
within the depths of our being. One
of the keys to this transformation is
the use of the Jesus Prayer: "Lord
Jesus Christ, Son Of God, Have Mercy
On Me A Sinner." In this prayer, a
sinner in not one who fails to fulfill
some ideological requirement, but
rather one who lives " ... in rapture
with our di vine filiation; receiving
ourselves from other sources, nourishing
ourselves elsewhere than in God,
we make of our deepest interior a
place of division where all the
divisions in the world find their
origin. The external universal
schizophrenia is the result of our
separation from God within."
It quickly becomes clear that the
authors of Prayer of Jesus, Praye,· of the
Heart have lived and walked this life
and are relating their own experiences.
Not a theoretical treatise, it is a
book packed with the fruits of a rich
and profound life lived within the
depths of Jesus Christ. The Goettmanns,
founders of the Bethanie
Community in France, have shared
these insights with fellow sojourners
for over 20 years. Thanks to the
efforts of Theodore and Rebecca
Nottingham, who translated the work
from French, we now have a written
account of the deep insights coming
out of this work.
The book discusses the power of the
name of God in the Old and New
Testaments, and the development of
the Jesus Prayer in the tradition of the
early Eastern Church. But the crucial
sections deal with the way of life that
use of the Prayer of Jesus evokes. For
it is the use -of the Prayer to help
bring about a profound change that is
the crux of the issue.
There is created within each of us a
place of intimate encounter, where we
may go to rest and hear the voice of
God. It is a place where we stand
before the mystery of Christ, and the
covenant that he sealed with each of
us. This encounter is the balm that
heals our alienation from God. To
enter this place is to come in
SEE PRAYER, Page 16
SecondS tone-November/Decembe1r9, 93 [1[]
.......... ....... .... ....... ....I.n..P. ..r..i.n...t. ............. ............ ~ .
Gay Theology without Apology
By Merrill Proudfoot
Gary David Comstock, author.
Cleveland: The Pilgrim Press, 1993,
183 p., $14.95.
The reading of this little book
could be tlie event that finally
liberates Christian Lesbians
and Gays from the tyranny of
the Bible. Thank you, john Boswell
and Robin Scroggs, but we no longer
need excuses for Moses and Paul. If
what they were talking about is not
what we know as homosexuality, that
is good to -know, but by no means
crucial. Because we aren't going to
allow our lives to be determined by
the homophobia of the Bible any
more than the homophobia of religious
denominations.
If I have received in grateful joy the
assurance of God's Spirit that my love
is okay, a holy thing, then either you
are mistaken in telling me that Paul
denounces it, or Paul himself was
mistaken. Comstock doesn't hesitate
to assert the latter: "Paul's letter to the
Romans (1:18-32) is ... vicious and
misleading in its description of us."
He points out that "in the interest of
convincing ourselves and the church
that the Bible does not condemn us,
... we have tended to overlook ... the
hostility that lurk(s) in the very
passages with which we have tried to
be-come friends."
Comstock reminds us that "the
Bible is stacked in favor of heterosexual
males ruling household, tribe,
and nation; and a central factor in
maintaining positions is their control
of sexual behavior." When real
power is declining, as it was after the
Exile when Leviticus was written, and
as it is in America today, the frenzy
Author of book on feminist
theology receives award
A ROMAN CATHOLIC woman
" religious whose work sheds light on
the feminine dimension of God has
earned _the prestigious 1993 University
of Louisville Grawemeyer Award
in Religion. Elizabeth A. Johnson,
associate professor of theology at
Fordham University won the
$150,000 award for her book She Who
Is: The Mystery of God in Feminist
T/ieologica/ Discourse. The book,
published by Crossroad in 1992, has
been praised as "perhaps the best
book on feminist theology to date" by
Library lournal. It also won a 1992
Crossroad Women's Studies Award.
In the book, Johnson asks, "How are
we to speak rightly of God in our
day? Can we use women's ·experience
and female imagery to describe
the Chri s tian experience of God?
What can feminist theology learn
from the classical Christian discourse
of God?" She goes on to show in
countless ways how feminist
language about God belongs in our
PRAYER, From Page 15
humility , emptied of the need to
control and understand. Prayer of
Jesus, Prayer of the Heart gives us
practical guidance in using the Prayer
of Jesus to strip away the vestiges of
ego that serve to create our alienation.
As this alienation is healed, the
integration of body-soul-spirit occurs,
and in this integration we begin to
deeply communicate with God. That
communication occurs within "the
intense silence of an inner life free of
Acc ommodations, AIDS/HIV rBSOurcas, bars, bookstores, variou s busfnessas , haalt h care, leg al
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[](LSeic ond Stone•Novernhe/rDccember,1 993
to control private acts becomes
greatest.
Comstock's proposal is not to
abandon the Bible, but taking our
clue from the Bible itself, which
always looks back to the great
liberating events of Exodus and
Resurrection, to reject that in the Bible
which squelches, and to look for those
persons and stories which affirm. As
an example, he points to. Vashti,'the
Persian queen who refused to come
on command to her drunken
husband. To the Bible writer, Vashti
was just a device to get Esther on the
stage, but to us, she can be a model of
integrity and courage.
Read during dull moments of the
Presbyterian Church (USA) General
Assembly, Gay D1eologyw itlwut Apology
came as a warning against us
Gays and Lesbians buying into the
pulpits and at our altars. The book's
achievement is its convincing presentation
of fem inist metaphors to
describe how all humans experience
the mystery of Spirit.
the demands of self. And in that
communication \-Ve come in contact
with the mystery of who we are, and
what we are.
It is not easy to let go of self and
live within the mystery. But it is a
life full of richness and profound
satisfactions. Prayer of Jesus, Prayer of
tlze Heart is a powerful introduction to
the heart of this very Christian way of
life. For all of us seeking a deeper
life, a life of substance, this book is a
worthwhile investment.
Excerpted from Christian Ne,v Age
Quarterly, Box 276, Clifton, NJ
07011-0276.
In Print, briefly. ..
Gaya ndL esbiaSn tudies:
TheE mergencoef
a Discipline
This important new book marks the
coming of age of gay and lesbian
studies programs at colleges and
universities worldwide. The gradual
development of the gay and lesbian
studies discipline has bred
controversys imilart o the. emergence
of women's and black studies in the
1970s. This book chronicles the
dramaticc hangesth at haveo ccurred
since such studies were first introducedi
n Europeanu niversities.
- FromH arringtonP ark Press
institutional church too heavily - just
because we are denied access - and an
exciting reminder that we do not
have to, because in our commitment,
our love for one another, and in our
worship, we are more truly Christ's
Church than all the structure defined
by "authoritative interpretations,"
which seems so important to the folk
who are "in."
Exceipted from More Light Update,
the newsletter of Presbyterians for Lesbian/
Gay Concerns.
In Print, briefly. ..
HIV+W: orkintgh eS ystem
AuthorsM ichaeCl onnollya nd Robert
Rimerp rovidea practicaal nd innovative
guide for the newly diagnosed.
SaysR imer", Myp hilosophiys to treat
HIV as a chronic,m anageablceo ndition.
I think many of us will live to see
the medical establishment itself
proclaimth at HIV is a chronic,m anageable
condition." Among Rimer's
strategiesfo r livingw ith HIV:P lano n
living.. . just in casey oud o!
-From Alyson Publications
FromW oman-Pation
Woman-VisioWn:r itingisn
FeminisTth eology
Anne McGrew Bennett's feminism
undergirded decades of work for
peace, civil rights, and economic
justice.B ennettw, hod iedi n 1986h, as
beend eeplyi nfluentiaol n the present
generationo f feministt hinkers. This
volume of lectures, essays, and
poems was selected, edited, and
introducebdy Mary E. Hunt.
-FromW AT ERworksP ress,8 035 13th
St., Silver Spring, MD 20910
Int heG ardeno fD eadC ars
Sybil Claiborne'sn ew workc oncerns
the not-so-distanfut ture and asks a
not-so-paranoid question: in postAIDS
society, who will control sexuality?
Thisp oliticafl ictionw ill interest
any reader concerned with the
meaningo f AIDSf ors ociety.
- From Clefs Press, P. 0. Box 8933,
PittsburghP,A 15221
.Calendar
•• ~ 0 ••••••••••••••••••••••••••••••••••••• • •••••••••••••••••••••••••••••••
The fol/awing announcements have been
submitted by sponsoring or affiliated
groups.
National Skills
Building
Conference
OCTOBER 31-NOVEMBER 3, the
largest gathering of front line AIDS
workers in the country. The Hyatt
Regency in New Orleans is the setting.
For information contact
National Skills Building Conference,
300 Eye St., NE, Ste. 400, Washing ·
ton, DC 20002-4389.
Churches in
Solidarity with
Women
NOVEMBER 4·7, A global theological
conference by women for
women and men. Re-imagining
God, creation, Jesus, church .as
spiritual institution, arts/ church,
language/ word, ethics/work/ ministry,
community, sexuality/ family,
church as worshipping community.
Featuring many presenters including
Mary E . Hunt and Virginia Ramey
Molienkott. The Minneapolis Convention
Center is the setting. Contact
Rev. Sally Hill, 122 W. Franklin
Ave., Room 100, Minneapolis, MN
55404, (612)870-3600, fax
(612)870-3663.
Gay Religious
Leadership
Meeting
NOVEMBER 9-12, The Lesbian, Gay
and Affirming National Leadership
Meeting is an opportunity for national
officers from all of the lesbian and
gay caucuses and the affirming congregation
programs to share ideas.
The Sheraton Inner Harbor in Baltimore
is the setting. The meeting is
held in conjunction with the National
Council of Churches' General Board .
Meeting. For information contact
Rev . Kit Cherry, (213)464-5100.
Creating
Change 1993
NOVEMBER 12-14, The National
Gay and Lesbian Task Force has
announced that keynote speakers for
its sixth annual Creating Change
conference; to be held in Durham,
N.C., will be Mab Segrest, Dr.
Franklin Kameny and Dr. Marjorie J.
Hill. For information on this
conference contact NGLTF, 1734 14th
St., NW, Washington, DC 20009,
(202)332-6483.
Nourishing
The Soul
NOVEMBER 12-14, Common
Boundary presents its 13th annual
conference at the Hyatt Regency
Crystal City, Virginia. Entitled
"Nourishing the Soul: Discovering the
Sacred in Everyday Life," the
conference will feature renowned
authors, teachers, and lecturers.
Participants are invited to come and
experience a weekend of exploring
and affirming our souls and the soul
of the world. For information contact
Common Boundary, 4304 East-West
Hwy., Bethesda , MD 20814, (301)
652-9495, FAX, (301)652-0579.
Christology of
Sexuality Retreat
NOVEMBER 19-21, The Lesbian and
Gay Christian Movement sponsors a
retreat featuring Fr. Bernard Lynch.
The Royal Foundation of St.
Katherine in London is the setting.
The popular and widely experienced
Catholic priest hopestolead people
on a psycho-spiritual journey that
allows them to explore themselves as
part of that mystery which is
commonly called "God." For
infonnation contact the Lesbian and
Gay Christian Movement, Oxford
House, Derbyshire St., London, UK
E26HG.
LGCM
Annual Conference
APRIL 15-17, 1994, London's Lesbian
and Gay Christian Movement
sponsors its annual conference. St.
Alban's Centre, Baldwin's Gardens,
London, is the setting. Keynote
speaker is Prof. William Countryman,
professor of New Testament, The
Church Divinity School of the Pacific
and author of Dirt, Greed, and Sex:
Sexual Ethics in the New Testament
and Their Implications for Today. For
information contact LGCM, Oxford
House, Derbyshire St., London , UK
E2 6HG.
Fashion
Li,eSQ'les
Travel
Politics
lnterviewvs
Entertain,nent
•• .. .a Gay version ol' Esqui~ or GQ. ••
IISATodoy
GENRE magazine brings you the latest in men's fashion. exotic travel destinations.
exclusive celebrity interviews. advice on grooming, health. fitness and more.
-to subscribe call:
:I..-BOo-576-9933
The pren,lere national gay nren'• ,nastazlns~
Second Stone•November/December, 1993 .azJ
T- Noteworthy T ........... ~ ........................................................... .
Father Bill Steuber dies of AIDS
LITHE REV. WILLIAM MICHAEL
Steuber of Boise, Idaho, died July 27
from complications arising from
AIDS. On July 30, the Rev:. John
Tivenan, a close friend of Steuber's,
fulfilled the pastor's last wishes by
proclaiming Steuber's gayness in
front of the bishops, the priests and
the faithful in St. John's Cathedral, the
See of the Diocese of Boise. · Steuber
was born Nov. 4, 1946, in Philadelphia,
Penn. He studied for the
priesthood at St. Mary's Seminary in
Baltimore and St. Thomas Seminary
in Seattle. While in Seattle, he
worked with the diocesan ministry to
sexual minorities. He was ordained a
priest on June 14, 1977 . . His first
parish service was in Caldwell, Idaho,
where he started a snpport group for
gay men. He met some resistance
from the bishop and was limited in
what he could do. - Diversity
GLAD Alliance moderator
Chuck Carpenter dies
t-CHUCK CARPENTER, moderator of
the Gay, Lesbian ·and Affirming Disciples
(GLAD) Alliance of the. Christian
Church (Disciples of Christ), died
on September 21 at his home in
Whittier, Calif., of complications from
0, W011/11J1.
'Eoraer-wall@r
traveler-companion
to seif,
witli. otfiers
:How searing
tfie fiofes of your sou[?
,Your roots rfeeper
tfzan trac£itwn
sun(into
tfie eartfi-oj-tfie-universe
'Waterec£ 6y tears
!J{_urtufeil 6y tfyittglri.sing
'Wound'etl 6y fears
0, woman
'llortfer-waIR!r
traveCer-companicn
'from wfi.ere ilo you flee?
wrappecf in
pains o.,u£ Joys
of past
Straa,l[mg tensions
of unsure tfi.rections
AIDS. Carpenter, 39 years old, was
elected to the GLAD Alliance Council
in October, 1988. In January, 1991,
he was elected by the council to serve
as moderator.
During his term on the council, the
Alliance became visibly present within
the Christian Church (Disciples of
Christ) with a booth and other activities
at each General Assembly.
Membership in the Alliance increased
three fold. Also during his term, the
denomination elected a General Minister
and President who is affirming
of gay, lesbian and bisexual Christians
and adopted a resolution calling
for full civil rights for all gay, lesbian
and bisexual persons. The Christian
Churcl1 (Disciples of Christ) is a mainline
protestant denomination with
approximately 1.1 million members
in 4,100 c·ongregations throughout
North America.
Carpenter was a member of
Findlay Street Christian Church i1J
Seattle, Washington, an Open and
Affirming Congregation where he
served as deacon. A graduate of
Chapman College in Orange, Calif.,
he was a teacher of special needs
children in the public schools of Los
Angeles, Palm Springs and Sacramento
, Calif., and the Seattle, Washpressures
to remain
in tli.e present
wli.ile
'lietaminetf[y tfrawn
towara wli.ispering winrfs
anri fieart yearnings
into tli.e Jut:u.re.
0, woman
'Eorier-wall@r
travefer-companion
Qui£t[y 6ut ckar[y
(erufer for ·
so many
'Wise 6eyont!
your years
Possum gives you
strengt!i. for
tfi.ejoumey
6aCmfor
t;li£ liofes of your sou[
-S!M'.B
(!l(fprint.e.tf from Communication 'J{e,,;sCett.e.r)
!' 118: Second Stone•Novembcr/December, 1993
l' .~
ington metropolitan area . He is
survived by his life partner, · Corey
Wiley, three daughters, Galen,
Aubree and Lacey, his mother and
stepfather, Lillian and Dick Arbenz,
-and his . father, Rev. Dr. Bill
Carpenter.
United Church of Christ
publishes AIDS curriculum
for churches
t-AFFIRMING PERSONS - _Saving
Lives is a new AIDS education and
resource curriculum published by the
United Church Board for Homeland
Ministries. The curriculum integrates
Christian values, factual information,
and decision-making skills in one
easy to use package. Each learning
series is gear ed specifically to different
age groups, from preschooler to
older adult. For information contact
Patricia Houlehan, (216)736-3271.
Rev. Truluck to pastor
MCC Nashville
. t-REV. DR. REMBERT TRULUCK
'has been appointee! Senior Pastor
of MCC Nashville, Tenn. Dr. Truluck
was pastor of Golden Gate MCC in
San Francisco from 1990 to 1992 and
was more recently on the clergy staff
of MCC San Francisco while engaged
in a tra veling ministry of evangelism,
writing and teaching. Dr. Truluck
grew up Southern Bapt is t, began
pastoral ministry at the age of 18
while a student at Furman University,
graduated from Furman and
earned three g_raduate degrees from
the So uthern Baptist Th eo logical ·
Seminary in Louisville, . Ken., including
th e Doctor of Sacred Theology
degree . After serving as pastor in
South ern Baptist churches in South
Carolina, Virginia, Kentucky; and
Mississippi, Truluck was professor of
Bible and Religion at the Baptist
College of Charleston, S.C. 1973 to
1981 and wrote adult Sunday school
· lessons for the Southern Baptist
Sunday School Board. He joined the
MCC in Atlanta in 1981 and began a
ministry that led to writing and
teaching for gay and lesbian Christians.
MCC Nashville meets at St.
. Arm's Episcopal Church, 419 Woodland
in Nashville.
Rev; White assumes
Albuquerque pastorship
L:.REV. PAMELA WHITE was elected
pastor of MCC Albuquerque, New
Mexico. She assumes her ne,..,. position
after two years in ministry at River
City MCC, Sacramento, Calif., and
was formally a licensed minister in
the Assemblies of God.
Wingspan activities suspended
due to lack of funds
liTHE·CHURCH COUNCIL of the St.
. Paul Reformation Lutheran Church,
St. Paul, Minn., has voted to suspend
temporarily the activities of Wingspan,
the congregation's ministry to
Gays and Lesbians, and to lay off the
two ministry associates, Leo Treadway
and Jodie Belknap. The decision,
effective Sept . 15, was made in
response to a mounting deficit in
Wingspan•s ·budget. "Some of it has
to do with a built-in self-obsolescence,"
said Treadway. "Our mission
was to work with people in the
community to develop and support
fledging efforts. · We helped create
groups that now compete for the
limited resources. The more successful
we were, the more difficulty we
have with fundraising." The church is
working to fund Wingspan for the
next budget year. - Equal Time
Atlanta church grows
into new home
t-FIRST METROPOLITAN Community
Church of Atlanta was schedul ed to
move in October from their location of
21 years to a building they acquired
this past summer . The move to the
new building, a form er movie
theater, is said to be a landmark of
th e growth and stre ngth of the
25-year-old ministry. The building
has more than twice the floor space of
the old location and, while most of it
will not be utiliz ed immediately, the'
goal is to have the entire facility
completed by 1995, when Atlanta will
host the UFMCC General Conference.
- Southern Voice
MCC of the Pines closes;
new church to replace it
liAFTER A ROLLER coaster sevenand-
a-half years, studded with leadership
- changes and financial woes,
Clearwater, Florida' s Metropolitan
Community Church of the Pines is no
more. In what the Board of Directors
and congregation are ca!Jing a new
beginning, they have opened Spirit
of Life MCC in ne arby Holiday. The
Pastor al Search Committee is searching
for a pastor to lead the new
church. Joseph Scholtes has been
appointed lay leader. Spirit of Life
MCC is located at 4810 Mile Stretch
'Road in Holiday.
Alabama congregation votes
to purchase new building
t-THE LARGESf TURNOUT ever for
a congregational meeting at Birmingham
's Covenant Metropolitan Community
Church voted unanimously to
compfete the details and necessary
paperwork for the purchase of a
larg e church complex. Situated on a
little over three acres of land is . a
classicNew England-style sanctuary
with an immediat e seating capacity of
over 300. Although CMCC has been
in its ~urrent building only a year
and a half, a growi11g congregation
necessitates the move . In midAugust,
instead o(the usual "summer
slump," attenda1ice soared to an
all-time high of 105 for the morning
worship. - Alabama .Forum
Resource Guide ........................................................................
Lis tings in the .Resource Guide are free to
churches, organ izations, publication s and
con:imunity ~ervices . Send . inf!Jrmation to
Second Stone, Box 8340, New Orleans, LA
70 182 or FAX to (504)891-7555.
National
EVANGELICALS CONCERNED, c/o Dr. Ralph Blair, 311 Easl
72nd SI., New York, NY 10021. (212)517-3171. PLblicalions:
Review and Record. ·
CONFERENCE FOR CATHOLIC LESBIANS, P.O. Box 436
Planetarium Sin., New York, NY 10024. (607)432-f/295.
RELIGION WATCH, P.O. Box 652, North Bellmore, NY 11710. A
r~~:,:~~Ri~m:i~ie~~~;~o1~461, Fort
OearOOrn Station, Chicago, ll 60610•0461. Publica1ion: The
Concord
PRESBYTERIANS FOR LESBIAN & GAY CONCERNS, P.O. Box
38, New Bruns'Mck, NJ 08903-0038. Publication: More light
Updale
UNIVERSAL FELLOV\GHIP OF METROPOLITAN COMMUNITY
CHURCHES 5300 Sanla Monica Blvd, #304, Los Angeles, CA
90020, (213)464-5100. Pll::Aicalion: Keeping in Touch
BRETHREN I MENNONITE COUNCIL FOR LESBIAN AND GAY
CONCERNS, Box 65724, Washing1on, DC 20035-5724
ffmfJ-2
8~u~~~cag~.i.~l~~ FOR LESBIAN I GAY
CONCERNS, 1e N. College, Athens, OH 45701, (614) 593-7301.
Publicalion: waves
SEVENTH DAY ADVENTISTS KINSHIP INTERNATIONAL, Box
3840, LcoAng,les, CA 90076-3640. (617)436-5950. (213)876·2076.
Publicalion: Conreclion
RECONCILING CONGREGATION PROGRAM, P.O. Box 23636,
Washin(11on, DC 20026, {202)663-1586. Publication: Open Hands
INTEGFTITY, INC., P.O. 9ox 19561, Washington, DC 20036-0561,
(718) 720-3054. Publication: The Voice ol lnlegrity
ECUMENICAL CATHOLIC CHURCH, P.O. Box 32, Villa Grande,
CA 95486-0032. Holy Spirt Church, Easl Moline, IL,
(309)792-6188. S1. Michael's Church, Russian River, CA, (707)
865-0119. Publication: The Table!.
Ll"1NG STREAMS, P.O. Box 178, Concord. CA 94522-0178.
2loi0
:~~~1fN¥~F AITH NETWORK, 300 I St, NE, Ste 400,
· Washington, DC 20002. (800)2ee-9619, FAX (202)546-5103.
Publication: lnleraclion.
NATIONAL CENTER FOR LESBIAN RIGHTS -1663 Mission SI,
5th Fir., San Francisco, CA 94103.
THE l'!TNESS, Published ti,, !he Episcopal Church Publishing
Co., 1249 Washington Blvd, Sle. 3115, Delroil, Ml 48226·1868.
(313)962-2650
INTERNATIONAL GAY AND LESBIAN ARCHIVES, The Nalalie
Barney EdHard Carpenler Libral)I, P.O. Box 38100, Hollywood,
CA90038. (213)854-0271. l'Ublicalioo: Bulletin.
I\OODSl'IOMEN - Aclienlure !ravel for women, 25 W. Diamond
Lake Ad, Minneapolis. MN55419, (800)279-0555, (612)822-3809,
FliX (612)822-3814.
DAUGHTERS OF SARAH · The magazine for Chrislian
Femif'Wsls, 3801 N:>. Keeler, Chicag:,, fl 60641, {312)736-3399.
CHI RHO PRESS • A special work of the UFMCC Mid-Allantic
Dislricl. Publisher of religious books and malerials. P.O. Box
[
8~S5t'rc~8:~tlMf1/:c°:.18
Jii10[1Je and su rt
group for gay and lesbian CalhoHc clergy-and religious. fo.
Box 60125, Chica~. lL-60660·0125. Publication: Communication
\\OMEN'S ALLIANCE FOR THEOLOGY, ETHICS AND RITUA~
0035 13th St, Silver Spring, MD 20910 (301)589·2509, FAX
('301)589-3150. Publication: WATER1111eel.
INDEPENDENT CHURCH OF RELIGIOUS SCIENCE, 4102 East
7th St., #2.CS, Long Beach, CA 90f.04. (310)433-0384.
UNITED LESBIAN AND GAY CHRISTIAN SCIENTISTS· Box
2171, 256 So. Robertson Blvd., Beverly Hills, CA 90213.
(818)760-0827.
AfFIRMA TION: Gay & Lesbian Mormons, P .0. Box 46022, Los
~~~,ffig:i6ni{~~3Wef't~5s~i'~~i~~~~~~an Concerns,
P.O. Box 10Z2, Evanslon, IL60204.1708)475-0499.
ST. TABITHA'S AIDS APOSTOLATE, Chrislian AIDS Nel\lOrk of
the Merican OrlhOOOx Catholic Church of St. Gregonos1 P.O.
~E
1
~M~~l$ti£i~4gJf~!i~i7.Tiiue Rock, AA 72206.
(501)372-5113. Wor\<.sOOps on women's issues, social justice,
racism and homophobia. ,
EMERGENCE lnlernalional: A Communily ol Christian Scienlisls
Supporting Lesbians and Gay Men. P.O. Box 9161, San Rafael,
CA 94912·9161. (415)485-188 I. Ptblicalion: Errerge!
GA YELLOW PAGES· P.O. Box 292, Village Sin., New York. NY
10014. (212)674-0120. .
\IIOMEN'S ORDINATION CONFERENCE, P.O Box 2693, Fairtax.
~~~J~iff~~~M ING DISCIPLES ALLIANCE, P.O.
Box 19223, lndianapoli~; IN 46219-0223. (319)324-6231. For
members of lhe Christian Church (Disciples of Ch rist).
Pub\ica\ion: Crossbeams.
NEW DIRECTION Magazine for gay/lesbian Mormons, 6520
Selma Ave., Sie, RS-440, Los Angeles, CA 90028.
BLK Mag,,zine, Box 83912, Los Angeles. CA 90083·0912.
1310)41~0808.
N'2NWAYS MINISTRY, 4012 291h SI., Ml. Rainier, MO 20712,
(301)277-5674. A gay-affirming organization bridqing the
lesbian/gay community and lhe Roman Catholic Church.
HONESTY: Southern llapiisl Advocates lor Equal Righls, P.O.
Box 7331, Lous~lle, KY 40257. (502)893-0783.
FEDERA TfON OF PARENTS ANO FRIENDS OF LESBIANS AND
GAYS, INC. P.O. Box 27005, washingon, DC 20036. Seoo $3.00
tm~~L
0
h~~~tmicosTAL ALLIANCE (also Pentecostal
~~~~1~~iJM/R1~~i~.:~i'?ilJ:~uo~~~~':!<li,
METHODIST FEDERATION FOR SOCIAL ACTION, a
[~!~H~r~,~•1 fo~1~~;1)~;3-~~~{kpJf ~/~~~~!?a:~~~~
B.ullelin.
GAY AND LESBIAN PARENTS COALITION INTERNATIONAL,
P.O. Box 50360, Washinglon, DC20091. (202)583-8029.
Publicalion: Network.
ST. SERAPHIM ORTHODOX CHRISTIAN MISSION, 1205 No.
SoaiJclngAve., Wes! t'o!Ml'OO<f. CA 90046. (213)851-2256.
MORE LfGHT CHURCHtS NET\\ORK, 600 W Fullerton Pkv.y.,
Chicag:,, IL 60614-2690, (312)338-0452. Resource packet, $12.
Publication: More Light Churches Network Newsleller
INTERNATIONAL FREE CATHOLICOMMUNION, P.O. Box
51158, Riverside, CA 92517·2158 (909)781-7391 Pt.i>ication: The
Free Catholic Communicanf
DIGNITY/USA, 1500 Massachuselts Ave., NW, Ste. 11,
Washington, DC 20005. (800)877-8797. Gay and lesbian
Catholics and their friends.
REFORMED CHURCH IN AMERICA GAY CAUCUS, P.O. Box
8174, Pnladelph~, PA 19101-8174
SOVEREIGNTY (Jehovah's l'.ltnesses) Box 27242, Sanfa Ana,
·cA92799 .
UNITARIAN UNIVERSAUST OFFICE FOR LESBIAN/GAY
CO\CEANS, 25 Beacon SI., Boston MA D2108. (617)742-2100.
UNITED LESBIAN AND GAY CHRISTIAN SCIENTISTS, Box
2171, Beveny!-11\s, CA00213-2171. (213)85M258
AMERICAN CIVIL LIBERTIES UNION, Gay/1.esbian Righls
Project, 132 We~ 43rd SI., New York, NY 10036. ·
AMERICAN FRIENDS SERVlCE COMMITTEE lOuaker) 2249 E.
Buroode SI., Portlar,\ OR 97214. (503)230-9427.
CATI-OLIC COALITION FOR GAY CML RIGHTS, Box 1985, New
York, NY 10159. (718)629-2927.
CENTER FOR HOMOPHOBIA EDUCATION, Box 1985, New Yor~
NY10159. (301)8648954.
CHRISTIAN LESBIANS OUT TOGETHER. Box 758, Jamaica
Plain MA 02130.
COMMON BOND (lormer Jehovah's l'.ltneses, Mormons) Box
405, Ellll<XX! PA 16117.
Tit EVAN3ELICAL r-EMOAK, Box 32441, Phoe~x, AZ85064.
NATIONAL COALITION OF BLACK LESBIANS AND GAYS, P.O.
~\l~L ~J~Eno\fc=HES, 475 Riverside Dr., New
Yor~ NY 10115. AIDS Task Force, Room 572, (212)870-2421.
Human Sexuality Ottice, Room 708, (212)870-2151.
NATIONAL COUNCIL OF CHURCHES, Washington Ollice, 110
Marylard Ave., NE, WashITTQIO[\ DC 20002. (202)544-2350 ..
NATIONAL GAY ANDLESBlANTASKFORCE, 1734 141hSI., NW,
W,shrqon, CC 200ll-4300. (202)332·6483. FAA (202)332-0207.
AMERICAN BAPTISTS CONCERNED, 872 Ene SI., Oaklar,\ CA
94610. (415)465a8652. ·
f/2517 (909)781-7391
BLYTHE - Gocfs Garden Growth Genier, 283 N. Solano
(619)922-0947. Bro. Michael W. Tucker, paslor,
:ro~E (cii~~X1:2~~
1
~~~;~~~;u~h~~:C:im::ii~~~i
Christian church.
SAN JOSE - Hosanna Church of Praise, 24 No. 5th SI., 95112.
Publication: Celebrating His Life; Sharing His Love
Colorado
Mississippi
JACKSON • SI. ~~n's United Communilj! Church, 4872 N
fAtK~ot~Ja~ a~L~~~~7f:%~!,~g.618
Jox 7737,
39284-7737, (601)373-8610
JACKSON-Phoenix Coalition, Inc., P.O. Box 7737, 3f/284-7737
Counseling services. (601 )373-861(\1(001)939-7181.
New Hampshire
DENVER - Evangelicals Reconciled, P.O. Box·200111, 80220, MANCHESTER -·P-FLAG, P.O. Box 386, 03105. (603)623-6023.
(303)331-2839. Colorarll (:\)rings: (719)488-3158. Mnthfy meetings in Concord, Nashua, Stratham, Monadnock.
DENVER - Evangelicals Concerned/ Weslern Region, P.O. Box .
4750, 80204. Pt.tjicalion: ThEGable.
Connecticut
HARTFORD· MCC, P.O. Box 514, 06016, (203)72-i:4605 Sunday,
7:00 p.m. The Meeling House, 50 Bloomli~ J:,ve.
District of Cofumbta
lnte~riiylVv'astifnaton, Inc., P.O. Box 19561, 20036-0561.
(301 953-9421. Pwiicalion: Gayspring
WA HINGTON · MCC/DC, 474 Ridge SI., NW, 20001
(202)638-7373. Rev. Larry J. Uhng, paslor. l'.ltness Praise
M1~1s!n~s Musical Evangel1strc Team, Dale J~rrel!, Director.
Alf1rma\10n (Mormon), P.O. Box 77504, 20013-7504 (202)828-3096
ALEXANDRIA VA. - SI. Cyril's Easlern Chrislian Fellov.ship, 8036
Richmond Hwy., #301, 22303, (703)329-7896. A Byzanline
Chrislian communlty.
Florida
New Jersey
~~1~,J~asis, 707 Washingon SI., P.O. Box 5149,
SUSSEX· The Loving Brolherhood, P.O. Box 556 07461.
(201)375-471Q '
New Mexico
SANTA FE- THE CATSBYCONNECTION, 551 W. Coroova, S1e.
J'.11a87501.(505)966-1794 .
ALBUQUERQUE · MCC, 2402 San Mateo Pl. NE, 87110.
(505)881-00Ba
New York
~~-~ 2ciaO~~131~~~~~~~~ (~f~6~~7T1uti~~i ::f~:~;~f;;
Stage, Center Voice.
NEW YORK · lnleg-ity, P.O. Box 5202, 10185-0043. Publicalion:
Oullook.
ST. PETERSBLAG -King of Peace MCC, 31505\hAve., N. 33713 ROCHESTER · THE EMPTY CLOSET, 179 Atlanlic Ave.,
(813)323-5857. Sunday, 10 a.m. & 7:30 p.m. Rev. Dr. FredC. 14607-1255. NewYorkStale'soldeslgaynev.spaper.
l'.llhams, Sr., paslor. ALBANY - Communily of SI. John, Christian Orthodox Church,
WEST PALM BEACH · MCC, 3500 451h SI., 112A 33409. P.O. Box 9073, 12209. (518)346-0207. Father Herman, CSJn,
(~7)687-3943. Sunday, 9:15 & 11:00 a.m. Services also in Ft. Guardian. Pti:.>lication: Metanoia.
Pierce, (407)687-3943 and Pl. SI. Lucie, (407)340-0421. NEW YORK· AX\OS, Eastern and Orthodox Chrislians, P.O. Box
FORT MYERS· SI. John lhe Aposlle MCC, 2209 Unity al Jhe 756, ½llage Sin., 10014. Second Fnday, 8:00 p.m., Community
corner ol Broad.loy. (813)278-5181. Sunday, 10:00 a.m., 700p.m. Genier, 208 West 13th SI.
Rev. James lynch. SCHENECTADY - lighthouse Apostolic Church 38 Columt;a
KEY v\£ST-MCC, 1215PelroNaS1., 33040. (305)294·8912.SIXl., SI., P.O. Box 1391, 1:1301-1391. (518)372-6001. Rev. Wlliam H.
9:30 a.m., 11:00 a.m Rev. Steven M. Torrence, pastor. Carey, pastor.
CLEARWATER · Free Calholic Church ol lhe ResurrecliO/\ P.O. LONG ISLAND· Long Island Assn lor AIDS Care, Inc., P.O. Box
Box 3454, 300 N. Myrtle Ave., 34615 (813)442-3867 2859, ft mlingon Sin., 11746. (516)385-AIIJS.
JACKSONVILLE • SI. Luke's MCC, 126 East 7th SI., 32206 PLATTSBURGH· SI. Mary's Ecumericaf Catholic Church, P.O.
(904)358-6747. Suooay, 9 a.m., 11 a.m., 7 p.m. Rev. Franky, A Box 159, Chazy, 12921. (518)566-7745. Rev. Fr. Michacl Fros!.
\',Me, pastor. LONG ISLAND/NEW YORK - lnlernalional Free Calholic
Church/Good Shepherd Church, P.O. Box 436, Cenlral Islip,
11722, (516)723-0348. Rev. Msgr. Ad:Jert J. Allmen, paslor. Georgia FRIENDS FOR LESBIAN AND GAY CONCERNS (Quakers) Box
222, SUmney1D'M1, PA 18084. (215)234·8424.
LIFELINE BAPTISTS, 8150 Lakecresl Dr., P.O. Box 619, ATLANTA. SOUTHERN VOICE, P.O. Box 18215, 30316.
Greerbelt, MD 20770.0019. (404)876-1819. North Carolina
Alabama
BIRMINGHAM • THE ALABAMA FORUM, P.O. Box 55894,
35255-5894. ·(M)326-9228.
Arizona
1UCSON · Correrslone Fellowship, 2902 N. Geronimo, 85705.
(602)622-4626. Rad! Schatt, Paslor.
MESA • Boundless Love Community Church, 431 S. Stapley
Dr., 85204. (602)439·0224. P.J. Fousek-Gregan, paslor. Sunday,
10:00a.m
TUCSON • Casa De La Paloma AfX!slolic Church, 1122 N.
Jones Blvd, P.O. Box 14003, 85732-4003. (602)323-6655. Rev.
Margaret "Sandy" Lewjs, pastor.
California
SAN LUIS OBISPO· MCC ol lhe Central Coasl, P.O. Box 1117
Grover City, 93483-1117, (805)481-9376. St.may, 1030 a.m Rev.
Rand\f A Lesler, Paslor. '
SACl!iAM ENTO - Koinonia Chrislian Fellowship, P.O. Box
189444, 95818. (916)452-5736. Tom Rossi, Paslor.
SACRAMENTO· THE LATEST ISSUE, PO. Box 160584, 95816.
{916)737-1088. .
\\!:ST HOLL YV\l'JOD - Evangelicals Together. Suile .109-Box
16, 7985 Sanla Monica Blvd., Wesl ffollywood, CA 90046,
(213)656-8570. PWicalion: ET News
SAN FRANCISCO - lulherans Concernec\ 566 Vallejo St., 1125.
r;~\~tibi~tt$~y ~~ - L~~b~Hi\loricat Sociely ol
Northern California, P.O. Box 42126, 94142. (415)626-0980.
Publicafion: Our Siories.
SAN FRANCISCO · The Parsonage, 555·A Caslro St.,
94114-0293. Pttjication: The Parsonage News
ARROY O GRANDE • SL Brendan Free Catholic Church
/'i)JStolale, 258 Aspen St., #11, 93420. (805)473-2510
CONCORD - Free Caiholic Aposfolafe ol !he Redeemer, 1440
llelroilAve, #3,94520. (510)798-5281. ·
SAN FRANCISCO • DIGNITY, 208 Dolores St., , 94103.
( 415)255-9244 Publicalion: Brlo;ies
GLENDA LE· Divine Redeemer MCC, 346 Riverdale Or., 91204.
Sunooy, 10:45 a.m, Wed, Fri., 7:30 p.m. Rev. Stan Harris,
pastor. Publicalion: From Mary1s Shrine. ·
~~stt~SJh~r~~~ ~~~nSl°.n9~fif~'T~)~r.t::-Ft~1 ~~~I
Also GLAD Northern Gal if., Third Sun., 4:00 p.m., Univ. Christian
Church, Berkeley. ·
SAN JOSE· First Christian Church, BO South 51h SI., 95112.
(408)294-2944. Richard K Miller, minister.
COSTA MESA - Evangelicals Concerned South Coasl, P.O. Box
4308, 92628-4300 (714)222-4933. Bible study, lel~wship meetings,
g~t:&'8~a1~ 1~ 5f~:\, Oaklar,\ Outreach lo Gay and
Lesbian Communllies and Their Families. Rev. Jim
Schexnayder, (510)834-5657, ex\. 3114.
OAKLAND - rree Calholic Apostolale ol lhe Redeemer, 3849
Mayb,lle Ava, B, 94619 (510)5.'30-7055
RIVERSIDE-Community ol Cllrisl the Life Giver, P.O. Box 51158,
ATLANTA • All Saints Metropolitan Communily Church, P.O.
Box 13968, 30324. (404)622-1154
Hawaii
KAHULU • BOTH SIDES NOWNemieller, P.O. Box 5042, 96732.
Illinois
CHICAGO • OUTLINES, PLtllished by larrllda ~blicaiions,
3059N. Soul'port. 60657. (312)871-7610. FAA (312) 871-7609.
Louisiana
BA TON ROUGE· (J;g,tty, P.O. Box 4181, 70821. (504)383-6010.
NEW ORLEANS· Vieux Carre MCC, 1128 SI. Roch, 70117-7716.
(504)945-5300. SUnday, 1000 a.m
Maryland
THE BALTIMORE ALTERNATIVE, P.O. Box 2351, Baltimore, MD
21203. (301)235-3401. FM-(301)889-5665 ..
Massachusetts
Michigan
CHARLOTTE· Melrolina SWilcltloard, (704)535·6277. P.O. Box
11144,28220.
'MLMINGTON • GROW Community Service Corporalion, P.O.
Box _4535,_28400. (919)675-9222. YoUlh outreach: ALIVE lor gay,
lesbian, bisexual youth.
~~r~~~.O. :s~t21~~~{~9)~a~~2J£Y and Lesb ian
l'!NSTON-SAI.EM - PieOO\onl Religous Netmrk !or Gay and
lesbian EQJati1y, P.O. Box 15104, 27113-0104. (919)766-9501.
GREENSBORO · SI. Mary's MCC meets at Unitarian Church,
~~. ~;~~~% .0~}~~;i~i~ &~~.7~~,fr:%;~~~2-f~. p.m.;
DURHAM • Dignily/Triangle, P.O. Box 51129, 27717.
(919)493-8269. Gay, lesbian and bisexual Calholics, lrtencl;.
l'.llMfNGTON - SI. Jude's MCC, 507 Casile SI. Sund!y, 6 p.m. &
7 p.m. Wed group. Kalhi Beall and Buo:t,, Vess, ministers.
Ohio
DAYTON - Communily Gospel Church, P.O. Box 1634, 45401
(513)252-8855. Penlecoslal, charismalic meels Sunday, 10:00
a.m. 546 Xenia Ave. Samuel Kadar, Paslor.
COLUMBUS · Mel ropolitan Communily Church, 1253 North
High Street. 43201 . (614)294 -3026. Suriday, 10:30 a.m.
Publication: The Beacon Nem.
COLUMBUS • STONEWALL UNION REPORTS, Box 10814.
43201-7814. (614)299-7764.
Oklahoma
g~~1oo~RUISE Magazine, 19136 WOOONard North, 48203· OKLAHOMA CITY • Holy Trinity Ecunenical Calholic Church,
FUNT - Redeemer MCC, 1665 N. Chevrolel Ave, 48504-3164. ~~8yi~ fr~~~~,r-o. Box 25425, 73125, (405)942-2604. Fr.
~~i/~tt~7~~u~~r, Rse~f:./ev Linda J. Sloner, Paslor.
ANN ARBOR . Huron Valley Community Church moels al
Glacier Wa' UMC, Hl01 Green Rd, Ann Arbor, 42105- 2896.
~Rl:\bli1.11r1~~2.m::re. #'I.Os. 48203.
GRAND RAPJOS : Belhel Chrisfian Assembly, 920 Cheri)! SE,
P.O. Box.6935, 49516. (616)459-8262. Rev. Bn.ce RcJler-Plelcher,
pastor. Publication: Bethel Beacon. Television: Channel 23,
.sun, 10:00 p.m
EAST LANStN3 I Lansing - Ecclesia. AHirming church meets al
People's Church, 200 W. Grand River. Suooay, 8:15 p.m.
ANN ARBOR -Tree of Life MCC, meels al Firs! Corgegational
Church, 218 N. Adams, Ypsifanli. P.O. Box 2598, 48106.
&Ji~ r,.s~:8~~ •1:/~£:ational Gro~ meels Tues03ys al
7:00 p.m. al SI. Matthews and SI. Joseph's Episcopal Church,
8850 \\bod,\ard (313)871-4750.
Minnesota
Mlt-.NEAPOLIS-EOUAL TIME, 310E. 381hSI., Room 207, 55409.
(612) 823-3836. Pll::Aishedtly Laveooar, lrx:.
MINNEAPOLIS • All Gqd~ Chilcten Metropolilan Communily
Church, 3100 Park Ave. S. (612)824-2673. PLtllicalion: The
Discipie.
Oregon
PORTLAND - American Fri ends Service Committee Gay and
Lesbian Program, 2249 E. Burnside, 97214, (503)230-9427
Conlac\ Dan. ·
Pennsylvania
South Carolina
COLUMBIA-lulherans Concerned P.'O. Box ee2a, 2f/202-8828.
1803)791•1099. Third Friday, 728 Pickens St., USC. Ptblicalion:
the l~imatu _r.
Tennessee
NASHVILLE - Dayspring Fellowshi~. 1_20-B So. 11th SI., Box
68073, 37206. (615)227-1448. Pt.tJlicaloo. Son Shme.
NASHVILLE • Integrity of Middle Tennessee, Inc., P.O. Box
121172, 37212-1172 (615)383-6806. No..leller.
SEE RESOURCE GUIDE, Page 21.1
Second StoneoNovember/December, 1993 ~
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PASTOR- WANTED · Small flock seeks
pastor. leader, preacher. We are Bible-based,
Christ-centered, and believe the Christian •
walk must not be compromised. Letter and
resume to: Freedom in Christ Evangelical
Church, Box 14462, San Francisco, CA
94114. 12/93
PASTOR NEEDED for evangelical Christian
congregation primarily of African American
gay men and lesbians. Ideal candidate has
minimum three years pastor or associate
pastor experience, a B.A .. preferably in
religious studies or from seminary. and
experience in lesbian /gay/ bisexual/transsex- ·
ual ministry. Send resume, cover letter,
references to Faith Temple, P.O. Box 28494,
Washington, DC 20038-8494. 12/93
A SMALL NON-DENOMINAT!ONA.L community
church in beautiful East Texas is is
need of a pastor to lead its congregation. The
church's primary ministry is to people of
alternate life styles. The candidate must be of
high moral character, professionally trained,
and ordained. For further infonnation please
send letter of inquiry to Saint Gabriel
Community Church; 13904 CR 193; Tyler.
TX 75703 or call (903)581-6923. 2/94.
EXPERIENCED CHRISTIAN Bimale seeks
job as Church Sexton, Gardener, Janitor or
Maintenance Man at church , camp, or other
institution. Would prefer Northwestern U.S.
and Canada. Contact Joe Nolan," 1750 Hwy · ..
126-Box 163, Florence, OR 97439. 4/94
'Frie "nds/Relatfonsh'ip-s " ·-]
EVANGELICAL CHRISTIAN GWM. 41,
seeks friends to share faith and fun; perhaps
relationship. Please write so we. can begin our
friendship. T.hanks! P.O. Box 68005,
Roche~ter, NY 14618. 2/94.
GAY PEN PALS sought by gay Christian
white male. S8°, 180 lbs., . into rail travel,
correspondence, gardening, etc. No inmates,
bi1s or sympathizers, just Gays of any age.
Write lo WHB. Box 251, Wilmington, DE
19899-,0251. 171?~ ..
CHRISTIAN GWM. 42. would like to
correspond ("pen pal," as it were) with
Christian gay and lesbian contemporaries (40
to 55). James R. Bates, 28E. 16 St., #301,
Indianapolis. IN 46202 2/94
GWM, 42. 6 ft., 150-lbs .• good looking.
intelligent, into camping, massages, pillow
fights. basic wrestling. history and other
good things . Looking to start, a relationship
with a straight appearing guy, in shape
physically. 19 -38, 5'7" }o 6'8", 130 • 195
lbs. and AIDS free. Yo~must be willing to
move to Southeast Kans s to Jive and ·work.
The nght guy will be rew rded. Interested? If
you've been looking for]" ·, 1 the right guy to
meet and start a solid, honest relationship
with then send your photo along with a letter
about yourself to Gary Rine. 508 South
Ninth, Independence. K\ 67301-4207
12/93 _ ·
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LONELY PRESBYTERIAN . M/W/Bi/M, 55
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and crossdresser. Please relieve my boredom.
Joe N., I 750 Hwy 126-Box 163, Florence.
OR 97439. 4194
·General Interest ·.--= "
SUBMISSIONS AND IDEAS being sought
for an anthology being produced on the
·issues facing lesbian sexual abuse/incest
survivors. Contact Lara- Michelle at 165
Beaver St., #3, San Francisco.-CA 94114 for
. more information.
_Mafl Order · ;,
·CR.EMA TION URNS: Introducing the
Lambda Pride Um. Celebrate Life with an
um that reflects personality and style. Call
for free brochure. Lifestyle Urns
1-800-685-URNS. 8/95.
GAY AND LESBIAN PRODUCTS. U.S.A.'s
largest inventory. Flags, Tote Bags, Lapel
Pins, Umbrellas, Wall Clocks, Bumper
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·Organizations
· THE LOVING BROTHERHOOD has served
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do care! TLB. P.O. Box 556ST. Sussex, NJ
07461. 2194.
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Videos · ·
"MAYBE WE'RE TALKING About a
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RESOURCE GUIDE,
From Page 19
Texas
DALLAS - Wine Rock Communny Church, P.O. Box 180063,
75218. (214)285-2831. (214)327-9157. Sunooy, 10:3-0 a.m. Jerry
Cook, Pastor.
~~~~i~~1~~• PO Box 190351, 75219-0351. (214)520-0012.
AUSTIN • Joan Wakelord Ministries, Inc., 9401-B Grouse
Meaoo11ln., 78758-8348, (512)835-7354. &1fJ;Jtr Harvest Mini~ries, P.O. Box 100511, 75219-0511.
MIDLAND· Holy Trinity Community Church, 1607: S. Main, 79701.
(915)570-4822. Rev. Glenn E. Hammell, Pastor. ·
Publicalion:Trinily Tnbune
DALLAS - Holy Trinity Community Church, 4402 Roseland,
75204. (214)827-5088. ~ev. Fredenck 'Might, Pastor. Ptblicalion:
The Chariot -
rg~~Ji~N(7131i:".'¥f~t ~ix~. ~~~Jg\~o~irts
1
l~1~'.
Pastor.
HOUSTON - Houston Mission Church, 1633 Marshall, 77006.
~'e'JtJ~~ a/:\'c~1~e~~e~hc,~~rtf~1~a~!i:a1ur, noo7.
(713)861-9149. Rev. John Gill, Pastor. Ptblication: The Good
News
HOUSTON· Di!Jlity, 13-07 Yale, NH, P.O. Box 66821, 77266.
(713)880-2872 Salurdav, 7~p.rn
HOUSTON • Kinooom Community Church, 614 E. 19th SI., 77008.
(713)~•7533 (713)7-51. Sunday, 11:00 am.
LUBBOCK · Lesbian/Gay Alliance, Inc., P.O. Box 64746,
79464-4746. (800)7111·4499 .. Ptblication: l.arrlxli nrros.
Vermont
ESSEX JCT • Aesurreclion Apostolic Ministries, P.O. Box 162,
05452. Sr. Michelle M. Thomas, pastor.
AOAOOKE :-Mee of the Blue Ridge, P.O. Box 20495, 24018,
~~~M:il't~:~~t1~Jll%~trcr~x 237. 24002,
(700)800,3184 -
FALLS CHURCH · MCC ot Northern Virginia, 7245 Lee
H"gmay,22046.
FALLS CHURCH - Affirmation Gay & Lesbian Morroons, P.O.
8ox 19334, 22'J20.9334, (20'2)828-:nlS
FALLS CHURCH · Telos Ministnes, P.O. Box 3390, 22043.
(700)500-2680. ilapUst !J'O~.
Washington
SEATTLE GAY NEl'.S, 704 E. Pike, 98122. (206)324-4297. FAX
(206)322-7188.
SEATTLE · Grace Gospel Chapel, 2052 NW 641h St., 98107.
(206)784-8495. Sunday, 11:00 a.m. & 7:00 p.m., We<h!sday, 7:3-0
· > ~l~Htm'o :"~~~;,;~'. 505 McMurray, 99352. (509)943-3927.
()pen and allirmirg con!Je9"tion.
TACOMA - Hillside Community Church, 2508 South 391h SI.,
984ll. (:cre)475-~ .
West V,rgrnia
M0RGANTO'MI · Freeoom Fellowship Church, P.O. Box 1552,
:1!1505 (304)292-7784._Jarice Mam, v.omhipcoord
International
LONDON - Lesbian and Gay Christian Movemen\ OXford
House, Delbyshire St., Lonoon E2 6HG, U<, 071-739-1249.
CANADA - Interfaith Assn. on AIDS, c/o #201, 11456Jasper Ave.,
Eanonto~ Alberta TSK OM1
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.(Zftl Second Stone-November/December, 1993